DOCTRINES OF THE

KINGDOM
by Hyrum L. Andrus

(C) 1973 by Bookcraft, Inc.

Preface
Doctrines of the Kingdom is the third in a series of four volumes setting forth the
thought and doctrine expressed by the Prophet Joseph Smith. Preceded by God, Man and the
Universe, and Principles of Perfection, this volume is an attempt to analyze the millennial
kingdom of Christ which Joseph Smith envisioned and sought to establish.

This book discusses the general order and program of the millennial kingdom, as a
divine system based upon enlightening spiritual powers and the principle of mutual
covenant; the economic law of the millennial system -- the law of consecration and
stewardship -- as it would center in the City of Zion and be administered under the united
order; the concept of the City of Zion and the New Jerusalem; the idea and the principles of
the government of God -- the divine political system which would prevail in the millennium;
and, finally, the divine patriarchial order, or the perfected order of the kingdom into which
all of the above principles and programs would eventually be integrated and which would
then exist as an eternal family order.

More than setting forth a new combination of religious, social, economic, and political
principles, Joseph Smith showed men how to bring enlightening and transforming spiritual
powers into their lives, then integrate and synthesize all the functions of society into those
spiritual truths and powers. If these principles were followed it would be possible to develop
a distinctly new society based upon the highest ideals of human freedom and dignity.

Although various elements of the Prophet's thought have been applied by the
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Latter-day Saints since 1830, this study is not an analysis of the present church program. It is
strictly a historical analysis of Joseph Smith's thought for which the writer alone stands
responsible.

In addition to my graduate committees at Brigham Young University and Syracuse

University (see the Preface to Volume I), who directed me in my early study of many areas
of thought discussed in this volume, I express appreciation to Guy F. Potter for supplying
some source materials; to Paul James Toscano for suggesting the arrangement of some of the
materials; to Don Norton of the English Department at Brigham Young University for
reading the manuscript for style and grammar and for preparing the Index; and, finally, to my
wife, Helen Mae, for the continuing assistance and support which has made it possible to
present this volume to the public.

Hyrum L. Andrus, F.I.B.A.

Professor of Church History and Doctrine
Brigham Young University
October 15, 1973

Contents

CHAPTER 1.
THE VISION OF THE KINGDOM
The Idea Of The Kingdom
The Kingdom of God Defined
Requirements for the Kingdom
The Lord's Design
God's Right to Reign
The Will of God on Earth as in Heaven
Spiritual Nature Of Kingdom
A Kingdom Based upon Christ
Man's Need of Divine Intelligence and Power
Need to Transform Man Spiritually
Christ's Kingdom -- Not of This World
Universal Obedience -- "Every Knee Shall Bow.."
Summary
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CHAPTER 2.
THE NATURE OF THE KINGDOM
The Kingdom: New Social Arrangements
Open, Closed, and Covenant Society
The Kingdom in Its Own Setting
Priesthood: the Basis of a Church and State
The Perfected Kingdom
Zion
The Meaning of Zion
Zion an Ensign and Standard
Benefits Of The Kingdom
The Perfecting of the Saints
Spiritual, Social, and Economic Justice
Endowment of the Saints with Glory
Preparation of the Saints for the Coming of Christ
Giving the Saints an Eternal Inheritance
The Government Of God
The Order Of The Kingdom
A Prophet's Place in the Kingdom
Priesthood Direction of All Branches of the Kingdom
Sequence in Building the Kingdom
The Kingdom Of God In Past Ages
Past Examples of the Kingdom
The Zion of Enoch
The System of Melchizedek
The Order of Ancient Israel
The Kingdom Among the Nephites
The New Testament System
Summary

CHAPTER 3.
PRELUDE TO THE KINGDOM
Nature Of God's Work Among The Gentiles
Nephi's Vision of the Latter-day Gentiles
Spirit of God in Rise of the West
Clarification of the Role of the Spirit in Western Civilization
The Rise Of Western Civilization
General Developments in the Rise of the West
New Religious Impulses
The Scientific Revolution
Economic Enterprise
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Political Freedom and Autonomy

The American Scene
America -- A Promised Land
The Discovery of America by the Gentiles
The Early Gentile Colonists
The American Revolution
The Fulness of Time
Summary

CHAPTER 4.
BACKGROUND OF COVENANT SOCIETY
Covenant Concepts In Western Civilization
Urge to Develop Covenant Relationships
Development of Covenant Concepts
Covenant Concepts In America
Secularizing The Covenant Idea
Early Efforts
The American Scene
Limitations of Secular Covenant
The Divine Nature Of The United States Constitution
The Contemporary Scene
The Dawning of a New Era
The Rise of the Common Man
The Quest for Union
Summary

CHAPTER 5.
ZION'S COVENANT SOCIETY
Covenant Principles In Zion
Covenant Defined
Spiritual and Secular Covenants
Specific Covenants
The Object of Covenant Society
The Nature Of Covenant Society
Requisites Within Man
Individualism
Respect for the Just Rights of Others
Charity
Purity of Heart
Industry and Frugality
Liberality
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The Accumulation of Wealth

Self-aggrandizement
Social Union
Freedom and Union Combined
The Way To Free And Open Union
The Requirement of Divine Means
The Role of the Holy Spirit
Testimonies That the Spirit Promotes Union
Union and the Fruits of the Spirit
Clarifications On Freedom And Union
Union vs. Conformity
Union and Diversity
Benefits Of Covenant Relationships
The Free Sharing of Christ's Gifts
Enlargement of the Scope of Man's Freedom
Elevation of the Scale of Man's Progression
Establishment of Standards of Conduct
Achievement of Social Justice
Summary

CHAPTER 6.
PRIESTHOOD GOVERNMENT IN ZION
The Nature Of The Priesthood
The Idea of the Priesthood
The Method of Ordination
The Central Powers of Priesthood
Orders Of The Priesthood
The Place and Purpose of Melchizedek Priesthood
The Three Grand Priesthood Orders
The Melchizedek Order
The Aaronic or Levitical Order
The Patriarchal Order
The Oath And Covenant Of The Priesthood
The Nature Of Priesthood Government
Man's Relationship to God
Church, or Zion, a Living Body
The Principle of Revelation
Power
Consent
Authority and Freedom
Discerning Spiritual Manifestations
Summary,
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CHAPTER 7.
THE CHURCH OF JESUS CHRIST
General Offices Of The Church
The First Presidency
The Quorum of the Twelve Apostles
The Seventy
Union Among the Authorities
The Patriarch to the Church
The High Council in Zion
The Presiding Bishopric
Auxiliary Organizations
The Stake Organization
The Place of a Stake
The Stake Presidency
The Stake High Council
Stake Patriarchs
Stake Bishops
High Priests
Elders
Stake Auxiliary Organizations
Local Organizations
Branches of the Church
The Ward
Local Bishops
Offices in the Aaronic Priesthood
Ward Auxiliary Organizations
Conferences Of The Church
Church Courts
Checking Beginnings of Conflict
Outline of Court System
The Local Bishop's Court
The Stake High Council Court
The Council of the First Presidency Court
Special Courts
The General Assembly
Mission Of The Church
Summary

CHAPTER 8.
ZION'S LAW OF CONSECRATION AND STEWARDSHIP
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Basic Features Of Zion's Economic Law

The Covenant Principle
The Relationship to the Divine Patriarchal Order
Consecration and Heirship
The Law of Consecration vs. Communal Orders
The System Of Consecration And Stewardship
The Act of Consecration
The Delegation of Stewardship
The Management of Stewardship
The Storehouse
The Purpose of Storehouse Funds
Corporations
The Law Of Tithing
The Nature and Place of Tithing
The Introduction of the Law of Tithing
The Suspension Of The Law Of Consecration And Stewardship
Summary

CHAPTER 9.
ZION'S UNITED ORDER
The Administrative System
The Organization of the United Order
The Decentralization of the United Order
The Functions of the Central United Order Board
Ideals And Rewards Of The United Order
Private Rights
Union and Equality
Methods to Achieve Equality and Union
Independence
Political Freedom and Justice
Christianizing The Social Order
The Need for a Change in Fundamental Principles
Economic Benefits
Social And Economic Incentives
Summary

CHAPTER 10.
THE SOCIAL ORDER OF ZION
The Nature And Design Of The New Jerusalem
The Scope of the New Jerusalem
The Aspirations to Build Beautiful Cities
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The Plat of the City of Zion

The City Center Complex
The Cities of Zion
Nauvoo
Benefits of Urban Living
Education In Zion
The Prophet's Interest in Education
A New Synthesis of Knowledge
The Place of Divine Truth
The Program of Divine Truth
The Place of Secular Truth
Educational Programs
Kinds of Programs
Early Efforts in Education
The School of the Prophets
The Hebrew School
General and Higher Secular Education
The Nauvoo Educational System
Individual Educational Activities
Special Programs
Music
The Library Institute
Lyceums
Debates and Lectures
Drama
Painting
Museums
Summary

CHAPTER 11.
THE GOVERNMENT OF GOD
The Establishment Of The Government Of God
Early Knowledge of the Government of God
The Organization of the Government of God
The Nature Of God's Government
Government as an Order of the Priesthood
The Universality of the Government of God
The Government of God as a Non-socialized State
The United States Constitution and the Government of God
The Theocratic Nature of Government
A Government Without Political Parties
Legislative Procedures
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General Council as a Living Constitution

Officers in the Government of God
The Constitution In The Perfected System
The Constitution vs. Law That Is Constitutional
The Maintenance of Individual Freedom
The Principles of the Constitution Belong to All Men
The Need to Assure Constitutional Guarantees Interdependence Of Zion And The
Government Of God
The Spheres of Zion and the Government of God
The Role of the Church in Producing the Government of God
The Government of God as a Shield Around Zion
Zion's Role in the Kingdom
Non-Church Members In The Government Of God
The Guarantee of Constitutional Rights
Non-Church Officers in the Government
Concessions and Benefits
Summary

CHAPTER 12.
ZION'S PERFECT ORDER
The Nature Of The Divine Patriarchal Order
The Perfect Order of Zion
The Concepts of Patriarchal Order
The Three Basic Roles of Fatherhood
Man a Father Physically
Man a Father Spiritually, in Eternal Life
Exalted Man a Father of Spirits
The Role of Woman in the Patriarchal Order
The Political Features of the Divine Patriarchal Order
The Chosen Lineage
The Presiding Family
The Doctrine of Election and the Patriarchal Order
The Birthright
The Contingent Nature of Man's Election
The Predominance of Spiritual, Rather than Physical Relationships
The Program Of The Divine Patriarchal Order
The Family Education Program
The Family Economic Program
The Family Missionary Program
The Family Genealogy Program
Patriarchal Blessings
The Book of Remembrance
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Summary

CHAPTER 13.
THE DIVINE PATRIARCHAL ORDER OF MARRIAGE
The Nature Of Marriage
The Place of Marriage
The Place of Christ in Marriage
The Keys of Eternal Marriage
The Holy Spirit of Promise in Marriage
The Sanctity of Marriage Relations
The Place of Woman in Marriage
The Doctrine Of Plural Marriage
The Doctrine of Plural Marriage Revealed
The Importance of the Spiritual and Ideological Setting
Monogamy, the Basic Law of Marriage
The Keys of Plural Marriage
The Law of Plural Marriage
The Taking of Plural Wives
The Law Governing the Taking of Plural Wives
The Law of Abraham and Sarah
Plural Marriage Outside of God's Law a Serious Transgression
The Spiritual Foundation of Plural Marriage
The Challenge of Plural Marriage
The Spirit of Obedience
The Limited Practice of Plural Marriage
Reasons For Plural Marriage
Raising up Seed unto Christ
Fulfilling God's Promises to Abraham
Providing Tabernacles for Noble Spirits
Reforming Society Morally and Spiritually
Suspension Of The Law Of Plural Marriage
Summary

CHAPTER 14.
THE DIVINE PATRIARCHAL ORDER IN PAST AGES
The Divine Patriarchal Order In Early Ages
Adam's Place in the Divine Patriarchal Order
Temple Ordinances in Early Times
Early Patriarchs
The Council of Adam-ondi-Ahman
The Government of God in Ancient Times
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Noah's Place In The Divine Patriarchal Order

The Patriarchal Order Of Melchizedek
Abraham's Place In The Patriarchal Order
The Divine Patriarchal Order In Israel
Abraham's Elect Family
The Place of the Patriarch Joseph
Outline of the Patriarchal Order in Israel
Israel Rejects Her Heritage
The Gentiles
Summary

CHAPTER 15.
RESTORING THE DIVINE PATRIARCHAL ORDER
The Nature Of The Restoration Of All Things
The Establishment of the Patriarchal Order
The Restoration of Scattered Israel
The Continuation of Israel's Election
Isaiah's Prophecy Of The Patriarchal Order
Joseph Smith's Place In The Patriarchal Order
Joseph, Heir to the Authority of the Presidency
The Rod and Root of Jesse
Features Of The Restored Family Order
Restoration of the Office and Blessings of Abraham
Renewal of Ephraim's Birthright
Reinstatement of Promises to Aaron
Reaffirmation of David's Political Rights
The Establishment Of The Divine Patriarchal Order
Instructions to the Saints
Foreshadowing the Perfect Order
Joseph, a Priest and King over the Patriarchal Order
Commission of the Keys of the Kingdom to the Twelve
Summary

KEY
The Bible, Book of Mormon, and Pearl of Great Price references are made by name of
book, chapter, and verse. Thus -- Genesis 4: 3, Mosiah 2:9, or Moses 3:7.

The Doctrine and Covenants references are made by the abbreviation D&C followed
by the section and verse. Thus -D&C 93:36.
 12

Names of books in the Book of Mormon:

1 Nephi
2 Nephi
Jacob
Enos
Jarom
Omni
Words of Mormon
Mosiah
Alma
Helaman
3 Nephi
4 Nephi
Mormon
Ether
Moroni

Names of units in the Pearl of Great Price:

Moses
Abraham
Smith 1
Smith 2
Articles of Faith

(In the quotations included in this book, italics have been added by the present author
unless otherwise indicated.)

It has been the design of Jehovah, from the commencement of the world, and is His
purpose now, to regulate the affairs of the world in His own time, to stand as a head of the
universe, and take the reins of government in His own hand. When that is done, Judgment
will be administered in righteousness; anarchy and confusion will be destroyed, and "nations
will learn war no more." ...

Our attempts to promote universal peace and happiness in the human family have
proved abortive; every effort has failed; every plan and design has fallen to the ground; it
needs the wisdom of God, the intelligence of God, and the power of God to accomplish this.
The world has had a fair trial for six thousand years: the Lord will try the seventh thousand
Himself; "He whose right it is, will possess the kingdom, and reign until He has put all
things under His feet."
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-- Joseph Smith

Chapter 1

The Vision of the Kingdom

Thy kingdom come. Thy will be done in earth, as it is in heaven. -- The Lord's Prayer.

Joseph Smith took the bold but consistent position that a religious system that could
not successfully aid man to solve his temporal problems and achieve earthly blessings could
not be relied upon to save and exalt him in eternity. The kingdom of God that he envisioned
was an all-embracing system in which all things -- religious, social, economic, and political
-- were to be gathered together in Christ.1 A whole new system of human relations was to be
developed, based upon the restored gospel; and all lawful activities among men were to be
centered in Christ. The challenge was to integrate and synthesize all these activities into a
central core of divine truth and power. And though no greater task has been undertaken by
social scientists or reformers, the Prophet held that all this and more was necessary to usher
in the earth's great millennium of universal peace and rest.

According to an official proclamation made in 1845, this new system was the kingdom
of God "predicted by ancient prophets, and prayed for in all ages." Eventually it would "fill
the whole earth," and "stand forever." 2 After translating the Book of Mormon and
organizing the Church at Fayette, New York, April 6, 1830, Joseph Smith directed the Saints
to gather in Ohio and Missouri to begin building the new society. With his arrival in
Kirtland, Ohio, early in 1831, the Prophet began to receive the principles and laws of the
kingdom by revelation and to apply them in settling the Saints at Kirtland and in Missouri.
However, in 1838, he and his followers were driven from Missouri by mob elements. After
settling the Saints in Nauvoo, Illinois, the Prophet continued to reveal details of the program
of the kingdom until his death in June, 1844.

Literally thousands of people in Joseph Smith's day expected the millennium to arrive
before the middle of the nineteenth century.3 But in several ways the Prophet differed in the
position he took.

First, he claimed to receive a direct commission from God to begin preparing a people
for the millennial reign, 4 and to receive the law of the millennial system by revelation from
the Lord.

Second, he taught that before Christ came, Zion had to be built as a nucleus of the
millennial order, rounded upon the millennial law, as the abode of the Lord. The new order
 14

would then be extended throughout the earth as the events of the last days occurred and
Christ came in glory. "We all look for the appearing of the great God, and our Savior Jesus
Christ," said the Bishopric at Kirtland in an epistle to the Saints; "but we shall look in vain,
until Zion is built, for Zion is to be the dwelling place of our God when he comes."5 Joseph
Smith thus proclaimed in March, 1843, as millennial fervor in America was growing to a
climax of disappointment and frustration: "Therefore hear this, O earth, the Lord will not
come to reign over the righteous, in this world, in 1843, nor until everything for the
bridegroom is ready."6

Third, the Prophet held that Christ would not come and impose His will arbitrarily
upon the world, but that He would prepare a people for His presence, and then judge the
wicked for their iniquities and destroy them. Human agency was involved. Joseph Smith
explained: "Could we all come together with one heart and one mind in perfect faith the veil
might as well be rent today as next week, or any other time."7 But this would require the
Saints to be sanctified through the law of Zion. "Iniquity must be purged out from the midst
of the Saints," the Prophet declared; "then the veil will be rent, and the blessings of heaven
will flow down." 8 But a revelation noted the Saints' failure to fully accept the law of Zion.
"Were it not for the transgressions of my people," it said, "speaking concerning the church
and not individuals, they might have been redeemed even now."9 Since the necessary
preparations were not made, the Saints were not disappointed, as were other millenarians,
when Christ did not come in their day.

Fourth, though Joseph Smith exerted all his energies to build up Zion and prepare a
people for the coming of Christ, he expressed a definite conviction 'that it would not be done
in his day. 10 Because of lack of faith and understanding in the Saints and opposition by the
world, it would be reserved to a future time when the program of the last dispensation would
finally be developed and God's judgments sent forth upon the wicked. Nevertheless, the law
which he was given was that of Zion and of the millennial order, and when it was applied the
system of universal peace and union would be introduced.

The Idea Of The Kingdom

The Kingdom of God Defined

The word kingdom is a combination of the word king and the suffix dom. This suffix
refers to the jurisdiction of the king -- his domain. For a kingdom to exist there must be a
king, and that king must have a recognized and established domain under his rule. Viewed in
this light, the kingdom of God is simply God's kingdom -- that domain over which He reigns.

Requirements for the Kingdom

The Saints held that the establishment of God's kingdom required that certain
 15

preparations be made. 11 First, a true prophet had to be raised up, with authority and power
and the keys of revelation to speak and act in the name of God. Second, the message and
testimony of the new dispensation had to be given to the world by commissioned emissaries
and the articles of adoption administered by which the obedient might become the sons and
daughters of Jesus Christ. 12 Third, the faithful had to be matured in the knowledge of the
kingdom and developed in their spiritual union with God. Fourth, the Saints had to establish
their lives upon the celestial principles and laws of Zion -- spiritually, socially,
economically, politically, and patriarchally. Fifth, the people of the earth who did not want to
be members of Christ's true church had to identify themselves with the kingdom of God in a
political capacity, by their own free will and choice, that they might receive the benefits of
the Lord's law of freedom and civil justice and enjoy the rights and privileges guaranteed by
that law. Only when all this was accomplished would the kingdom of God be fully
established upon the earth.

The Lord's Design

Joseph Smith held that the latter-day dispensation was designed to prepare the way for
Jesus to reign over the earth as King of kings and Lord of lords. "It has been the design of
Jehovah, from the commencement of the world, and is His purpose now, to regulate the
affairs of the world in His own time, to stand as a head of the universe, and take the reins of
government in His own hands," the Prophet explained. "The world has had a fair trial for six
thousand years; the Lord will try the seventh thousand Himself; 'He whose right it is, will
possess the kingdom, and reign until He has put all things under His feet.'" "When this is
done," he concluded, "judgment will be administered in righteousness; anarchy and
confusion will be destroyed, and 'nations will learn war no more'; ... iniquity will hide its
hoary head, Satan will be bound, and the works of darkness destroyed; righteousness will be
put to the line, and judgment to the plummet, and 'he that fears the Lord will alone be exalted
in that day.'"13

God's Right to Reign

Joseph Smith made it clear that only God had a legal fight to govern a man and direct
him in the paths of life, and upon this foundation the kingdom of God would rest. Having
been taught the doctrine of the legitimate exercise of political power, the Prophet's associates
expressed it in their teachings. "God alone has the right to control the intelligence that is in
the human family," Brigham Young explained, "for he is the giver of it." 14 This God
designed to do in a literal way by establishing His kingdom upon the earth. Of that system
and its legitimate rights, Orson Pratt wrote:

The kingdom of God is an order of government established by divine authority. It is

the only legal government that can exist in any part of the universe. All other governments
are illegal and unauthorized. God, having made all beings and worlds, has the supreme right
 16

to govern them by His own laws, and by officers of His own appointment. Any people
attempting to govern themselves by laws of their own making, and by officers of their own
appointment, are in direct rebellion against the kingdom of God.15

John Taylor agreed. "It is impossible that there can be any legitimate rule,
government, power, or authority, under the face of the heavens, except that which is
connected with the kingdom of God, which is established by new revelation from heaven."16

It follows that even the government provided by the Constitution of the United States
of America should come under that indictment, though the Saints stoutly maintained that the
Constitution had been brought forth by the inspiration of God and that its liberal principles
had a permanent place in their doctrine and faith. The Lord declared by revelation that He
had "suffered" the Constitution to be established.17 In this context the word suffer meant to
grant leave, to assent, tolerate, or allow, when by right God had no need to do so. The
establishment of that system under complete human authority was a concession, when
measured by the strict order of heaven. Another revelation commanded the Saints to "be
subject to the powers that be, until he reigns whose right it is to reign." 18 In order to
provide a climate of freedom the Lord suffered the Constitution to be established, and He
inspired the framers of that great document to bring it forth consistent with His eternal order
of political economy. The Saints were to sustain the Constitution and the system of
government it provided until God set up a more perfect form which recognized His right to
direct its functions.

The doctrine of legitimacy in the rights of government had its basis in man's
relationship to God and his dependence upon God. "We will now come to the principle of
legitimacy," John Taylor announced in a discourse on the subject. He began by reaffirming
the fundamental principle that Jesus Christ "is the first-born of every creature, for by him
were all things made that were made, and to him pertains all things." He then concluded: "If
all things were created by him and for him, this world on which we stand must have been
created by him and for him; if so, he is its legitimate, its rightful owner and proprietor; its
lawful sovereign and ruler."19

Fundamental to this doctrine was the fact that God is man's Father, and that Christ is
the heir of the Father with the vested right to direct all things in the Father's kingdom.
Furthermore, man in his fallen state is not sufficiently aware of eternal verities to know of
himself how to govern himself, or how to direct his life in a way to realize his full potential
as an eternal entity. For this reason Nephi exclaimed: "I will not put my trust in the arm of
flesh; for I know that cursed is he that putteth his trust in the arm of flesh.20 He later
qualified: "Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall
hearken unto the precepts of men, save their precepts shall be given by the power of the Holy
Ghost. 21 The doctrine of legitimacy discussed in this section is merely an extension of these
principles into the realm of society and of government. No man had a right, in his own
wisdom alone, to counsel his fellow man. Likewise, no man had a fight, in his own wisdom
 17

alone, to make laws to govern his fellow men.

It was obvious, as John Taylor pointed out, that "for generations past" the inhabitants
of the earth had "been governed by rulers not appointed of God."22 But this order of things
was to change. Orson Pratt stressed that the kingdom of God restored through Joseph Smith
would be "a restoration of the legal power." Thereby, he said, "the earth, which has groaned
under the usurpation of treasonable and rebellious powers for six thousand years, will again
have peace restored, and the inhabitants thereof will be happy." 23

The Will of God on Earth as in Heaven

The Saints held that the establishment of the kingdom of God in its full power on the
earth would be the means by which the will of God would be done on earth as it is in heaven.
John Taylor declared that the divine program would be a temporal kingdom as well as a
spiritual one, "and when it is fully established upon the earth, the will of God will be done
upon the earth precisely as it is done in heaven."24 A revelation given through President
Taylor stated:

Thus saith the Lord God, ... I have introduced my Kingdom and my government, even
the Kingdom of God, that my servants have heretofore prophesied of and that I taught my
disciples to pray for, saying, "Thy Kingdom come, thy will be done on earth as it is in
heaven," for the establishment of my rule, for the introduction of my law, for the protection
of my Church, and for the maintenance, promulgation and protection of civil and religious
liberty in this nation and throughout the world; and all men of every nation, color and creed
shall yet be protected and shielded thereby; and every nation and kindred, and people, and
tongue shall yet bow the knee to me and acknowledge me to be Ahman Christ to the glory of
God the Father. And my law and my rule and my dominion shall extend over the whole
earth, and no one shall stay my hand, or question my authority; for I rule by right in the
heavens above, and in the earth; and my right and my rule and my dominion shall yet be
known and extended to all people. 25

To comprehend the full meaning of this statement, one must understand that there are
graded kingdoms of existence in heaven -- the celestial, terrestrial, and telestial -- with a
higher law as the basis of the first kingdom and lesser laws the basis of the latter
kingdoms.26 Under the government of God in eternity, those who reside in the telestial
kingdom receive "the Holy Spirit through the ministration of the terrestrial; and the
terrestrial through the ministration of the celestial." Personages from the terrestrial kingdom
also minister to the inhabitants of the telestial kingdom.27 Ultimately all powers of
government center in the celestial kingdom, and from that kingdom, where the Father and
Son dwell with the faithful who have been glorified, God's law of freedom and truth is sent
forth to govern and uplift all things.

For the will of God to be done on earth as it is in heaven, this general order had to be
 18

established among men. To this end the Saints were to receive and apply the principles and
laws of celestial society and thereby establish Zion upon the earth. An order of political
government had also to be established, centered in the Holy Priesthood which directed the
Saints in Zion, to maintain a law of freedom and civil justice for all men on earth and permit
all to live at the level of spiritual truth and social progress which they desired.

Spiritual Nature Of Kingdom

A Kingdom Based upon Christ

The gospel of Jesus Christ was the foundation upon which the kingdom of God would
rest. A Nephite prophet said: "Remember, remember that it is upon the rock of our
Redeemer, who is Christ, the Son of God, that ye must build your foundation, ... which is a
sure foundation, a foundation whereon if men build they cannot fall." 28 Before the social or
economic programs of the kingdom could be developed, in particular, man had to center all
the activities of his life in Christ and in His gospel -- the divine program by which man could
obtain a forgiveness of sins, be regenerated spiritually by the transforming power of the Holy
Ghost, and partake continually of the enlivening gifts and blessings of the Spirit. 29

When Jesus established His kingdom in its fulness upon the Western hemisphere after
His resurrection, this was the foundation upon which it was based. Having spoken of His
gospel, He said:

Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this
buildeth upon my rock, and the gates of hell shall not prevail against them.

And whoso shall declare more or less than this, and establish it for my doctrine, the
same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation,
and the gates of hell stand open to receive such when the floods come and the winds beat
upon them.30

Man's Need of Divine Intelligence and Power

The kingdom of God was not to be established by conquest, but by the development of
divine truth and power in man. "The power of truth is such," Joseph Smith explained, "that
all nations will be under the necessity of obeying the gospel."31 Man would learn the
sublime truth that the Holy Priesthood of God had been restored to the earth, and that the
priesthood was a legal channel through which he could acquire divine intelligence and
power to enliven and direct all aspects of his life, and that only by utilizing the available
intelligence and power could he truly cope with the problems of life and establish universal
peace on earth. "Other attempts to promote universal peace and happiness in the human
family have proved abortive," the Prophet asserted; "every effort has failed; every plan and
 19

design has fallen to the ground." He then stressed: "It needs the wisdom of God, the
intelligence of God, and the power of God to accomplish this." 32

As discussed in the first volume of this study, man is a creature of the universe, an
eternal being. But on earth he is in a fallen state, without a knowledge of eternal verities and
their consequences in his life. To achieve his possible destiny, he must commune with God
and receive instructions from the Supreme Intelligence through divinely appointed channels.
"A man can do nothing for himself unless God directs him in the right way," Joseph Smith
explained; "and the priesthood is for that purpose."33 John Taylor further commented: "We
believe that it requires the same wisdom that governs the planetary system, that produces
seed time and harvest, day and night, that organized our system, and that implanted
intelligence in finite man -- that it needs the same intelligence to govern men and promote
their happiness upon the earth that it does to control and keep in order the heavenly bodies;
and we believe that that cannot be found with man independently." 34

Need to Transform Man Spiritually

To establish the kingdom of God on earth, Joseph Smith held that man had first to be
raised from his natural fallen state in mortality to a higher spiritual state in which he was a
new creature in Christ, endowed with the gifts and powers of the Holy Ghost and living in
spiritual union with the Master. An angel stressed to King Benjamin the need for man to
make this transition if he would be saved,35 and the Lord declared to Alma, the younger,
that if man did not experience this change he could not "inherit the kingdom of God."36

Alma illustrated the needed transformation by comparing it to the growth of a seed.

There is a principle of life in a seed; when planted, it sprouts and grows. There is also a
principle of life within the word of God spoken by authorized agents endowed with the Holy
Ghost. When that living word finds place in the heart of an honest person who hungers for
truth, it will sprout and grow, releasing living powers of divine truth and light into his life
and transforming him into a new creature in Christ.37

The kingdom of God was to be built upon this foundation of spiritual transformation.
Joseph Smith made it clear that the law of God was designed to raise all the functions of life
and all the relationships of society to an enlightened spiritual plane. A revelation explained
that all forms of life placed on earth in the creation were first organized in a spiritual (though
physical) state, and that in the fall of Adam they were reorganized on a temporal plane. 38 It
then declared that the plan of salvation was designed to raise man again to a spiritual plane
so that he could finally be made a spiritual being in the resurrection and enjoy the expanded
relationships which were made possible by being endowed with glory. To this end, the Lord
explained that every principle and law of the plan of life and salvation was designed to build
spiritual powers and attributes in man. He said:

Wherefore, verily I say unto you that all things unto me are spiritual, and not at any
 20

time have I given unto you a law which was temporal; neither any man, nor the children of
men; neither Adam, your father, whom I created.

Behold, I gave unto him that he should be an agent unto himself; and I gave unto him
commandment, but no temporal commandment gave I unto him, for my commandments are
spiritual; they are not natural nor temporal, neither carnal nor sensual.39

The Saints held that making this transition to a higher spiritual plane was the key to
true progress and happiness in all aspects of life. John Taylor defended their position in
1850, in a discussion with a Mr. Krolokoski, an editor of an Icarian newspaper in Paris,
France. A colony of the Icarians, who were utopian socialists, settled in Nauvoo, Illinois,
shortly after the Saints were driven from that place in 1846. But their utopian scheme soon
came to naught.

"Mr. Taylor, do you propose no other plan to ameliorate the condition of mankind
than that of baptism for the remission of sins?" the Icarian asked.

Elder Taylor replied: "This is all I propose about the matter."

"Well," Krolokoski said, "I wish you every success; but I am afraid you will not
succeed."

The Latter-day Saint Apostle then reasoned: "Mr. Krolokoski, you sent, some time
ago, Mr. Cabet to Nauvoo. He was considered your leader -- the most talented man you had.
He went to Nauvoo when it was deserted -- when houses and lands were at a mere nominal
value. He went there with his community at the time we left. Rich farms were deserted, and
thousands of us had left our houses and furniture in them, and there was everything that was
calculated to promote the happiness of human beings there. Never could a person go to a
place under more happy circumstances. Mr. Cabet, to try his experiment, had also the
selection in France of whom he pleased. He and his company went to Nauvoo, and what is
the result? You have seen the published account in the papers. We were banished from
civilized society into the valleys of the Rocky Mountains to seek for that protection among
savages which Christian civilization denied us -- among the peau rouges, or red skins, as
they call them. There our people have built schoolhouses, opened farms, and have organized
a government, and are prospering in all the blessings and immunities of civilized life. Not
only this, but they have sent thousands and thousands of dollars over to Europe to assist the
suffering poor to go to America, where they might find an asylum. You, on the other hand,
that ,went to our empty houses and farm's -- you, I say, went there under most favorable
circumstances. Now, what is the result? I read in all of your reports from there, published in
your own paper in Paris, a continued cry for help. The cry is to you for money, money: 'We
want money to help us to carry out our designs.' The society that I represent comes with the
fear of God -- the worship of the great Elohim. They offer the simple plan ordained of God --
viz., repentance, baptism for the remission of sins, and the laying on of hands for the gift of
 21

the Holy Ghost. Our people have not been seeking the influence of the world, nor the power
of government, but they have obtained both; whilst you, with your philosophy independent
of God, have been seeking to build up a system of communism and a government which is,
according to your own accounts, the way to introduce the millennial reign. Now, which is the
best -- our religion, or your philosophy?"

"Well," said the Icarian, "I cannot say anything."40

Christ's Kingdom -- Not of This World

Latter-day Saint thought indicated that it was in light of the spiritual transformation
discussed above that Christ's statement should be understood when He declared that His
kingdom was not of "this world." 41 "He did not mean to convey the idea that it had no right
to be on this earth," Brigham Young explained, "but that his kingdom was a righteous, holy
kingdom, and not like the wicked kingdoms of the world."42

Joseph Smith taught that the term world does not always mean "the earth," but is used
at times in the scriptures to denote the order which exists among unregenerated man.43 A
revelation declared, for example, that the "destruction of the wicked" in the last days "is the
end of the world."44 The earth in its present state is a fallen sphere, severed from the glory
and power of God, and the order of life upon it is in many ways alien to God. Jesus came
down from heaven45 -- from that higher order of life which exists above the veil -- for the
purpose of introducing the law and program of that higher sphere on earth, with the spiritual
powers which accompany it. He said to the Jews in their unregenerated state: "Ye are from
beneath; I am from above: Ye are of this world; I am not of this world."46

The kingdom of God revealed to Joseph Smith was the restoration of that divine
system which Jesus sought to establish anciently. Being centered in spiritual principles and
powers, it was not of this world; it did not come from below, but from above. Some may
have assumed that the kingdom of God stood aloof of social, economic, or political matters.
But it was a kingdom in every sense of the word; however, its principles, laws, and powers
had their origin not in the world but in the presence of God. For this higher order Jesus
taught His disciples to pray, "Thy kingdom come. Thy will be done in earth, as it is in
heaven."47 That desire was finally to be realized. The restored kingdom would never again
be taken from the earth, but eventually it would raise up all things spiritually, out of the
earth's fallen state, and enable man to rearrange his social, economic, and political
institutions according to the pattern of the heavenly system in which the kingdom had its
origin.

Universal Obedience -- "Every Knee Shall Bow ..."

The Saints held that when the will of God is done on earth as it is in heaven every
 22

knee will bow and every tongue confess that Jesus is the Christ -- not that every person will
join His Church, but that they will submit to His divine political law of freedom and civil
justice. Within the climate of freedom which that law guarantees, they will then be free to
accept spiritual truths according to their desires and capacity to receive and to enjoy
whatever level of happiness they can attain. This is what it means for every knee to bow and
every tongue confess.

Brigham Young spoke with this view to the members of the pioneer company which
he led to the Great Salt Lake Basin to establish the foundations of the kingdom of God in the
West. He said:

Most of this camp belong to the Church, nearly all; and I would say to you brethren,
and to the Elders of Israel, if you are faithful, you will yet be sent to preach this Gospel to
the nations of the earth and bid all welcome whether they believe the Gospel or not, and this
kingdom will reign over many who do not belong to the Church, over thousands who do not
believe in the Gospel. Bye and bye every knee shall bow and every tongue confess and
acknowledge and reverence and honor the name of God and His priesthood and observe the
laws of the kingdom whether they belong to the Church and obey the Gospel or not .... That
is what the scripture means by every knee shall bow, etc., and you cannot make anything else
of it.48

In another statement, President Young explained that "when Jesus comes to rule and
reign King of Nations as he now does King of Saints," all people will be required to sustain
His political law of freedom and justice. But His coming does not mean that all people will
accept His spiritual law and program. "Seeing the Lord does not make a man a Saint."
Brigham Young saw the law of Christ's kingdom politically as one thing and the law of Zion
by which men would be exalted in the celestial kingdom as another. Though many would
bow the knee in support of Christ's position as King of kings and in obedience to His
political law, President Young stressed, "the spirit of their feelings may be couched in these
words, 'I will be damned if I will serve You.'49

Continuing, he explained:

In those days, ... the different sects of Christendom will not be allowed to persecute
each other.

What will they do? They will hear of the wisdom of Zion, and the kings and potentates
of the nations will come up to Zion to inquire after the ways of the Lord, and to seek out the
great knowledge, wisdom, and understanding manifested through the Saints of the Most
High. They will inform the people of God that they belong to such and such a Church, and
do not wish to change their religion.

They will be drawn to Zion by the great wisdom displayed there, and will attribute it
 23

to the cunning and craftiness of men. It will be asked, "What do you want to do, ye strangers
from afar? .... We want to live our own religion." "Will you bow the knee before God with
us?" "O yes, we would as soon do it as not;" and at that time every knee shall bow, and every
tongue acknowledge that God who is the framer and maker of all things' is the governor and
controller of the universe. They will have to bow the knee and confess that He is God, and
that Jesus Christ, who suffered for the sins of the world, is actually its Redeemer ....

They will ask, "If I bow the knee and confess that he is that Saviour, the Christ, to the
glory of the Father, will you let me go home and be a Presbyterian?" "Yes." "And not
persecute me?" "Never." "Won't you let me go home and belong to the Greek Church?"
"Yes." "'Will you allow me to be a Friend Quaker, or a Shaking Quaker?" "O yes, anything
you wish to be, but remember that you must not persecute your neighbors, but must mind
your own business, and let your neighbors alone, and let them worship the sun, moon, a
white dog, or anything else they please, being mindful that every knee has got to bow and
every tongue confess. When you have paid this tribute to the Most High, who created you
and preserves you, you may then go and worship what you please, or do what you please, if
you do not infringe upon your neighbors."50

Summary

The kingdom of God was a divine system directed by the Lord through a living
prophet on earth, by which man could care adequately for every legitimate need in life and
fulfil every lawful desire. Joseph Smith testified that it was God's purpose to build up the
kingdom as the system through which Christ would reign as the earth's lawful king during
the millennium. The will of God would then be done on earth as it is in heaven.

The kingdom was based upon Christ and His gospel, by which man could acquire
regenerating truth and power from God. The kingdom, therefore, was not of this world. It
derived its truth, power, and law from a higher order of life, and it was designed to elevate
man to that higher sphere of existence where God and Christ dwell in glory. When the divine
system-was established on earth, every knee would eventually bow and every tongue confess
that Jesus is the Christ -- not that all men would immediately join the Church of Christ, but
that they would sustain His political law of freedom and civil justice.

Chapter 2

The Nature of the Kingdom

It should be a matter of serious thought ... whether there should not, in the very nature
of present circumstances, and future millennial hopes, be an entire remodelling, or
 24

reorganization of religious society, upon the broad basis of revealed knowledge, tangible
fact, and philosophical, scientific and spiritual Truth -- a universal "standard," of immutable
Truth. -- PARLEY P. PRATT.

Joseph Smith held that the spiritual and temporal went hand in hand, and that man
should not seek one at the exclusion of the other. He also made it clear that the divine
program of the kingdom extended beyond strictly spiritual matters, and that man could
achieve full salvation only by establishing his life upon the spiritual, social, economic, and
political laws of God. When he had done this, he could then cope successfully with the
challenges and problems of life and realize its full objectives and ideals. On this basis the
millennial kingdom would rest.

The Kingdom: New Social Arrangements

Open, Closed, and Covenant Society

There existed in the world of Joseph Smith's day two kinds of society, the open
society and the closed society, with their several blends and variations. The open society was
bounded by no arbitrary` restrictions. The people were free, and the primary, role of
government was to maintain that freedom and administer civil justice. The open society
resembled a mass of moving elements with no arbitrary restraints governing where they
moved. Man achieved social status by merit or by fortune. A person could be born in a cabin
and rise to the chief office of government, or to the greatest eminence in professional or
social status. Conversely, a person could be born to luxury or position, but be reduced by
misfortune or mismanagement to a low status.

Some of the significant benefits of the open society, exemplified to a degree by

society in America during the second quarter of the nineteenth century (excluding the system
of slavery in the South) were freedom, the release of human initiative, and a sense of
personal dignity on the part of its members. Important deficiencies of the open society
included a lack of union among the free members within the system, the inability of the
system to give vigorous leadership and intelligent direction to the cause of social and
economic well-being without restricting or destroying the principle of freedom, and a
consequent sense of insecurity.

The closed society was bounded by arbitrary restrictions in the form of ideology,
superstition, or brute force. The people were not free, or were not truly free, and the primary
role of society was to regulate and direct the lives of its members, supposedly in their
interest and for their good. A closed society was a well-regulated, orderly body of people,
disciplined and regimented to the cause which the society espoused. Movement within the
system was controlled, and changes of status were made according to established rules and
procedures.
 25

Some benefits of the closed society were security, unity, a sense of belonging, and a
feeling of common goals. Its major deficiencies, exemplified by socialist orders and religious
systems which used ideology, superstition, or force to induce conformity, were the
suppression of freedom, a lack of initiative, a tendency to subordinate the individual to the
system and thereby to destroy human dignity and create general inefficiency.

The central system of the kingdom of God was neither an open nor a closed society,
but a covenant society in all aspects of its organization. Based upon enlightening and
transforming spiritual powers, it consisted of new and more perfect relationships than could
be attained in a strictly free society. It thus opened to man a whole new world in which new
arrangements were possible in the home and in the social, economic, and political spheres of
life, based upon greater freedom, justice, and social union.

As a covenant society, the divine system represented a third type of social

arrangement which differed in significant ways from either the open or the closed society.
Covenant society was a free society, with all the characteristics and benefits of a free order.
In fact, therein all the desirable elements of the open society were broadened and enhanced.
In addition, certain desirable elements were added to the open society. Among these were
free and open union with all its benefits, and the means by which the free man could be
induced to give willing and intelligent adherence to authority without being arbitrarily
restricted in his actions by that authority. True covenant society, therefore, was a significant
step forward in human relations -- a breakthrough of the greatest magnitude -- in the
tradition of social arrangements based on the premise of freedom and human dignity. It built
upon and enhanced the qualities and benefits of freedom of the open society while
eliminating its deficiencies. It secured and refined the benefits of the closed society, while
avoiding its perversions. Therefore, unity, security, and a sense of belonging were all
achieved within a true covenant society, along with the ability to give vigorous leadership
and intelligent direction to the cause of man's social and economic well-being.

The Kingdom in Its Own Setting

Because the kingdom of God consisted of new social relationships based on the
principle of covenant and sustained by enlightening spiritual powers, it must be seen in that
light and judged upon its own merits. Societies have different underlying philosophies and
ideologies, varying patterns of thought and practice, and divergent customs and mores. A
principle or practice that may be incongruous or contradictory in one system may fit
harmoniously into another. This was particularly true of the kingdom of God. Many of its
principles and practices appeared contradictory to established traditions, and for this reason
many people expressed prejudice and hatred against the Prophet. He was tarred and
feathered in Ohio as he began to institute the new economic system. He was charged with
treason and sentenced to be shot in Missouri when he spoke of establishing the government
of God. And he was denounced as a base and degenerate libertine in Illinois when he sought
 26

to institute a new marital program. The prejudice he encountered prompted him to quip:

There has been a great difficulty in getting anything into the heads of this generation.
It has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a
beetle. Even the Saints are slow to understand. 1

The Prophet even had difficulty getting his associates to grasp the divine plan. "I have
tried for a number of years to get the minds of the Saints prepared to receive the things of
God," he explained; "but we frequently see some of them, after suffering all they have for the
work of God, will fly to pieces like glass as soon as anything comes that is contrary to their
traditions: they cannot stand the fire at all."2 Again he said:

Many men will say, "I will never forsake you, but will stand by you at all times." But
the moment you teach them some of the mysteries of the kingdom of God that are retained in
the heavens and are to be revealed to the children of men when they are prepared for them,
they will be the first to stone you and put you to death. It was this same principle that
crucified the Lord Jesus Christ, and will cause the people to kill the prophets in this
generation ....

It always has been when a man was sent of God with the priesthood and he began to
preach the fullness of the gospel, that he was thrust out by his friends, who are ready to
butcher him if he teach things which they imagine to be wrong.3

Priesthood: the Basis of a Church and State

The Prophet made it clear that the entire program of the kingdom of God was derived
from the Holy Priesthood: "Whenever there has been... a minister who has power and
authority from God to administer in the ordinances of the gospel and officiate in the
priesthood of God, there is the kingdom of God; ... and where the oracles of God are not,
there the kingdom of God is not."4 Joseph Smith's associates who had been instructed by
him made similar statements on the relationship of the kingdom of God to the Holy
Priesthood. "The priesthood of Melchizedek was never in operation on the earth without the
kingdom of God also," Parley P. Pratt explained; "for the priesthood is the government, or
rather the source and fountain from which springs all things pertaining to his government on
the earth."5

Fully developed, the kingdom of God was to be both a church and a state. The two
organizations grew out of the Holy Priesthood. George Q. Cannon, who as a young man
knew Joseph Smith and later became one of the greatest students of the Prophet's thought,
declared that God restored "two powers" through the latter-day Seer: one was an
ecclesiastical system and the other a municipal organ.6 John Taylor, a close associate of the
Prophet and the third President of the Church, said:
 27

Was the kingdom that the [ancient] Prophets talked about, that should be set up in the
latter times, going to be a Church? Yes. And a state? Yes, it was going to be both Church
and State, to rule temporally and spiritually. 7

Though both church and state grew out of the priesthood and were under the direction
of the living prophet who held the keys of the kingdom of God on earth, George Q. Cannon
made it clear that the political system was "a separate organization from the Church of God."
He stressed: "On this point the Prophet Joseph gave particular instructions before his
death."8 The dictum of the Saints was to be strictly maintained which said: "We do not
believe it just to mingle religious influence with civil government, whereby one religious
society is fostered and another proscribed in its spiritual privileges, and the individual rights
of its members, as citizens, denied."9

Both organizations within the kingdom were based upon the principle of covenant.
The covenant of spiritual renewal and regeneration by which man could become a new
creature in Christ was that upon which the Church was established, and the covenant of
freedom and civil justice was that upon which the state was based.

The Perfected Kingdom

Though the kingdom of God was to be a church and a state, this was an initial
organization. To see the full vision of the Prophet's thought, one must look beyond that type
of arrangement. Joseph Smith made it clear that the perfected kingdom was a divine
patriarchal order in which all the functions of the church and state would ultimately center.
That perfected order was the Church of the Firstborn -- the eternal, celestial family of Jesus
Christ 10 in which righteous men, as priests and kings, would exercise both spiritual and
political power over a continuing posterity in the millennial kingdom and throughout
eternity. In eternity, the law and ministry of God would also go forth from the celestial
kingdom or family to govern and bless those in lesser kingdoms of glory, and a similar order
would be established on earth in the millennial kingdom.

Zion

The Meaning of Zion

The perfected church, or the divine patriarchal order established upon its full spiritual,
social, and economic law and program, was called Zion. The municipal organ of the
kingdom was not part of the program of Zion. Instead, Zion was the heart of the kingdom,
the germ from which the millennial government would one day develop as a separate organ.
Thus associated, both systems would be centered in the eternal family order and be directed
by the living prophet who held the keys of the kingdom, and in many ways they expected to
supplement and complement each other.
 28

Joseph Smith's concept of Zion rested on the premise that there was a heavenly society
comprised of exalted beings who lived in the presence of God, and that the abode of the
heavenly beings was called Mount Zion, the heavenly Jerusalem.11 Zion on earth was
patterned after the heavenly society. The Saints looked for a city whose builder and maker
was God12 -- a city whose laws came from God and whose order was patterned after
celestial society. Consistent with this view, a revelation said: "Zion cannot be built up unless
it is by the principles of the law of the celestial kingdom."13

A patriarchal structure based upon the order and program of the house of the Lord,
Zion derived her name from her most essential feature: "This is Zion -- THE PURE IN
HEART."14 But in Latter-day Saint thought, man became pure in heart only by embracing
the gospel and establishing his life upon the law of Zion. A revelation said that in Enoch's
day, "The Lord called his people Zion, because they were of one heart and one mind, and
dwelt in righteousness; and there was no poor among them." 15 By the law of Zion they
achieved these great objectives and were made pure by the divine program and its
enlightening spiritual powers.

Members of the heavenly society were made heirs in the Father's kingdom, enjoying
all the rights which that status implied.16 When they were sanctified and sealed by the Holy
Priesthood to become a permanent part of the divine order, Joseph Smith taught that the
Saints would, as heirs on earth, have a right to commune openly with the heavenly hosts and
share their glory. 17 Only then would Zion -- the pure in heart who were privileged to see
God by receiving the blessings of the second Comforter18 -- truly exist on earth. Zion was a
heavenly society established on earth where Jesus could come and be with His people and
manifest His glory to them.19 Fully developed, Zion was composed of those who had made
their calling and election sure within the divine patriarchal order.

Organizationally, Zion was like a tent, with a Center Place20 and supporting "stakes,
for the curtains or the strength of Zion."21 The Center Place -- designated by revelation to be
built at Independence, Jackson County, Missouri 22 -- was also called the City of Zion 23
and the City of the New Jerusalem. 24 Cities of Zion, or stakes, were to be built up
throughout North and South America, which the Prophet designated as the land of Zion. 25
But ultimately, Zion would extend throughout the earth.

Several revelations referred to the work of establishing "the cause of Zion" on earth.
26 "Zion must increase in beauty, and in holiness," one declared; "her borders must be
enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put
on her beautiful garments."27 The nations. of the earth would then "be constrained to
acknowledge that the kingdom of Zion" was in very deed "the kingdom of our God and his
Christ,"28 and they would honor her by saying: "Surely Zion cannot fall, neither be moved
out of her place, for God is there, and the hand of the Lord is there." 29
 29

Zion an Ensign and Standard

Zion as the heart of the kingdom of God was to be an ensign and a standard to the
world, that all men might look to her and pattern their lives and their social arrangements
after her example of truth and righteousness. An ensign is a distinguished flag or banner,
used in ancient times to direct the actions of men such as in a military campaign. As an
ensign to the world in the last days, Zion was to be a rallying point of truth -- a true banner
of freedom, justice, union, and human dignity -- to attract the attention of all men and direct
them into the paths of peace and progression. "She shall be an ensign unto the people," a
revelation said of Zion, "and there shall come unto her out of every nation under heaven."30
Before the work of the Lord could be consummated in the last days, another revelation
admonished: "First let my army become very great, and let it be sanctified before me, that it
may become fair as the sun, and clear as the moon, and that her banners may be terrible unto
all nations; that the kingdoms of this world may be constrained to acknowledge that the
kingdom of Zion is in very deed the kingdom of our God and his Christ."31

A standard is a means of measuring things to determine their relative position or

relationship to truth. As an ensign, the society of Zion was to be a standard to the world,
setting forth correct spiritual, social, and economic principles and relationships among men.
The Lord said by revelation: "I have sent mine everlasting covenant into the world, to be a
light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and
to be a messenger before my face to prepare the way before me."32

As a messenger before the Lord, the society of Zion was to be a nucleus of the
millennial kingdom -- an opening wedge -- containing the basic principles and powers
through which, eventually, peace and good will could be established universally among men.
The divine system was to be developed among the Saints first, and then expanded
throughout the earth as the millennial kingdom of Christ was ushered in. "Arise and shine
forth," a revelation therefore instructed the Saints, "that thy light may be a standard for the
nations."33 Of Zion as a standard, another revelation said:

Behold, I, the Lord, have made my church in these last days like unto a judge sitting
on a hill, or in a high place, to judge the nations.... And the day shall come when the
[corrupt] nations of the earth shall tremble because of her, and shall fear because of her
terrible ones.34

In 1840, Parley P. Pratt wrote poetically of the role of Zion as a standard to the world,
and from that time the Saints have sung the following stanzas:

The morning breaks, the shadows flee;

Lo! Zion's standard is unfurled.
The dawning of a brighter day
Majestic rises on the world.
 30

The clouds of error disappear

Before the rays of truth divine;
The glory, bursting from afar
Wide o'er the nations soon will shine.35

To raise Zion to be an ensign and a standard to the world the Saints had, first, to apply
Zion's celestial law and develop a dynamic Christian society which achieved the goals of
true brotherhood and social justice; and, second, maintain God's government as a system
which guaranteed freedom to all men. As Brigham Young led the Saints west to the Great
Salt Lake Basin, he expressed the ideal of the kingdom. Wilford Woodruff reported:

He ... spoke of the standard and ensign that would be reared in Zion to govern the
Kingdom of God and the nations of the earth.... On the standard would be a flag of every
nation under heaven, so there would be an invitation to all nations under heaven to come
unto Zion. The Saints would have to keep the celestial law, and all nations and religions
would have to bow the knee to God and acknowledge the right and reign of Christ. Then if
they felt disposed to reject the gospel and the doctrine, they had a right to ... And upon this
principle all men or religions may dwell with us in peace, if they will keep the outward laws
of the kingdom of God so as to acknowledge his name and his right to reign and let us keep
the laws of the gospel and obey his commandments undisturbed. 36

Only when Zion became an ensign and a standard, showing the way to true peace,
union, and prosperity, could the full program of the kingdom of God which the Saints
envisioned be developed and God's government be established on earth. Daniel H. Wells, a
counselor to Brigham Young in the First Presidency, stressed:

After He [God] has gotten unto Himself a people who will do His work, a people
whom He has proved to be faithful and true and full of integrity, why, with such a people He
can fulfill His words spoken through His servants centuries ago, that the kingdoms of this
world shall become the Kingdom of our Lord and His Christ. Until He does obtain a people
of this kind, He cannot consistently bestow this kingdom. 37

Of the role Zion would play in the divine kingdom upon the Western hemisphere
when that day came, an official proclamation of the Quorum of the Twelve said in 1845:
"The City of Zion, with its sanctuary and priesthood, and the glorious fulness of the gospel,
will constitute a standard which will put an end to jarring creeds and political wranglings, by
uniting the republics, states, provinces, territories, nations, tribes, kindred, tongues, people,
and sects of North and South America in one great and common bond of brotherhood; while
truth and knowledge shall make them free, and love cement their union."38

Benefits Of The Kingdom

 31

The Perfecting of the Saints

A revelation declared that the law of Zion was designed to gather the Saints unto the
Lord and make them "a righteous people, without spot and blameless."39 Another promised
that by complying with the new program they could "be sanctified" by that which they
received. 40 This was to be done through the influence of several factors. First, the divine
system was designed to encourage man's initiative and dignify him through true freedom and
justice. Second, the program of Zion was designed to unite man with his fellow man without
destroying individuality and give him the benefits of the concerted efforts. Third, the
Prophet held that the Spirit could be developed in man as he complied with the divine
program, until the Saints in Zion were finally glorified with the presence and power of God.
Orson Pratt explained: "By obedience to these laws [of Zion] we continually gain more and
more favor from heaven, more and more of the Spirit of God, and thus will be fulfilled a
revelation given in 1834, which says that before Zion is redeemed, let the armies of Israel
become very great, let them become sanctified before me." 41

The Saints did not believe in instant sanctification, Elder Pratt observed, but "in the
sanctification that comes by continued obedience to the law of heaven."42 The Holy Spirit
could change a man's heart in a relatively short time that he had no more desire to sin, 43 but
the task of fully renovating and purifying his whole being from all the effects of sin and the
fall of Adam would come gradually only as he lived the gospel. The 'family, the social order,
the economic order, and the political state -- all had to be established upon the law of God.
Only when society was purified and permeated by the Holy Spirit could man be fully
sanctified.

Spiritual, Social, and Economic Justice

The kingdom of God was designed to answer the cry of the true liberal who sought
social justice, as well as the desire of those who sought freedom to direct their own interests.
But a cardinal assumption of the kingdom was that true justice, prosperity, freedom, and
human dignity could be achieved only through the Lord's law. A revelation said of the
purposes of God in regard to the economic needs of man:

I, the Lord, stretched out the heavens, and built the earth, my very handiwork; and all
things therein are mine.

And it is my purpose to provide for my saints, for all things are mine.

But it must needs be done in mine own way; and behold this is the way that I, the
Lord, have decreed to provide for my saints, that the poor shall be exalted, in that the rich are
made low.
 32

For the earth is full, and there is enough and to spare; yea, I prepared all things, and
have given unto the children of men to be agents unto themselves.44

Joseph Smith taught that God designed to give each individual in Zion an equal
opportunity to acquire both temporal and spiritual blessings. In a revelation which sought to
prepare the Saints for the law of Zion by making known some of the underlying principles of
that law, the Lord said:

Wherefore, hear my voice and follow me, and you shall be a free people ....

Teach one another according to the office wherewith I have appointed you;

And let every man esteem his brother as himself, and practice virtue and holiness
before me.

And again I say unto you, let every man esteem his brother as himself.

For what man among you having twelve sons, and is no respecter of them, and they
serve him obediently, and he saith unto the one: Be thou clothed in robes and sit thou here;
and to the other: Be thou clothed in rags and sit thou there -- and looketh upon his sons and
saith I am just?

Behold, this I have given unto you as a parable, and it is even as I am. I say unto you,
be one; and if ye are not one ye are not mine.45

This revelation was concerned with both spiritual and economic justice and union. If
the Saints were not one temporally, on the basis of social and economic justice, they were
not Christ's. Another revelation declared that spiritual equality would come only in the wake
of temporal equality. Zion's economic order was to be established, it declared, that the Saints
might "be equal in the bonds of heavenly things, yea, and earthly things also, for the
obtaining of heavenly things." It then added: "For if ye are not equal in earthly things ye
cannot be equal in obtaining heavenly things."46

These declarations imply that true freedom and justice do not come through the state
alone, but, in addition, from correct spiritual, social, and economic institutions. So long as
deficient or perverse institutions allow or generate spiritual darkness, social distinctions, and
economic inequalities, man cannot truly be free.

The Prophet held that the task had to be achieved in a climate of freedom, by men
intelligently and spontaneously attaining a kind of union -- spiritually, socially, and
economically -- that would not destroy individualism. Coercion could not be used without a
critical loss of personal freedom and dignity, even if applied by the people themselves
through democratic processes. The will of the majority would coerce minority groups; and
 33

even when the majority chose to compel themselves, a form of coercion would still be
employed, with its inevitable baneful effects.

Endowment of the Saints with Glory

The Prophet's view that the Saints could be endowed with glory by building Zion upon
the sacred rites and covenants of the temple has been mentioned earlier in this study,47
along with the fact that the establishment of this temple-centered society would contribute to
the renewal of the earth to a state of paradisiacal glory during the millennium.48 He taught
that just as there is a practical program by which man can be placed in possession of the
Holy Ghost and receive its sacred gifts and powers -- by applying faith in Christ, repenting
of sin, being properly baptized for the remission of sins, and receiving the laying on of
authorized hands for the bestowal of the Holy Ghost -- so also there is a practical program
centering in the higher rites and covenants of the gospel and the system of Zion by which
man can be endowed with the glory of God while yet in mortality. This is a vital point. The
Prophet therefore referred to the program of the kingdom as "that glorious and perfect order"
by which God sends "forth power, revelation, and glory."49 For this reason, he explained, it
was necessary to gather the people together, that they might "receive the ordinances, the
blessings, and glories that God has in store for His Saints."50

The ancient prophets and patriarchs desired to build up the kingdom of God and
restore the earth to a state of glory,51 but they largely failed. However, Joseph Smith
explained that the ancients "prophesied of a day when this glory would be revealed." This,
he said, would be in the dispensation of the fulness of times, when, through Zion's law, all
things had been gathered together in Christ. 52

It was the design of the new dispensation from the beginning to endow the Saints with
the glory and power of God. In 1823, the angel Moroni directed the attention of Joseph
Smith to the time when the Saints would "be sanctified and receive an inheritance where the
glory of God shall rest upon them."53 To this end they were to receive the law of Zion -- that
they might "be endowed with power from on high."54

On this basis many of the Saints received a significant endowment of glory and power
in the Kirtland Temple. 55 But these manifestations were but the beginning of the spiritual
powers and blessings which the faithful were to receive.56

Isaiah spoke prophetically of Zion in the last days, saying, "And the Lord will create
upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by
day, and the shining of a flaming fire by night: for upon all the glory shall be a defence."57

Jesus affirmed this testimony when He spoke to the Nephites of His latter-day work,
stating of the New Jerusalem: "And the powers of heaven shall be in the midst of this
people; yea, even I will be in the midst of you." 58 Again He said of His people in the New
 34

Jerusalem: "Then shall the power of heaven come down among them; and I also will be in
the midst." 59

In initiating the program upon which Zion or the New Jerusalem was to be built,
Joseph Smith made it clear that its design was to bring every eligible person to commune
openly with Christ and partake of His glory. 60 This he expected many of the faithful to do
before the Lord came to reign on earth. In 1833, the Prophet was instructed to lay out the
"foundation of the city of the stake of Zion" at Kirtland, Ohio. The divine plan called for a
house to be built for the Presidency of the Church. Of that building the revelation said:

It shall be wholly dedicated unto the Lord for the work of the presidency.

And it shall not suffer any unclean thing to come in unto it; and my glory shall be
there, and my presence shall be there.

But if there shall come into it any unclean thing, my glory shall not be there; and my
presence shall not come into it.61

Revelations to the Prophet referred repeatedly to Zion being endowed with glory prior
to the millennial reign of Christ. Of the New Jerusalem one said: "The glory of the Lord shall
be there, and the terror of the Lord shall also be there, insomuch that the wicked will not
come unto it."62 Another revelation declared:

Zion shall flourish, and the glory of the Lord shall be upon her;

And she shall be an ensign unto the people, and there shall come unto her out of every
nation under heaven.

And the day shall come when the nations of the earth shall tremble because of her
terrible ones. 63

Still another revelation spoke of the temple in the New Jerusalem, which the Prophet
held would be built before Christ came to reign on earth:

Inasmuch as my people build a house unto me in the name of the Lord, and do not
suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it;

Yea, and my presence shall be there, for I will come into it, and all the pure in heart
that shall come into it shall see God.

But if it be defiled I will not come into it, and my glory shall not be there; for I will
not come into unholy temples.64
 35

These blessings to the Saints were predicated upon their obedience. Having stated the
requirement to obey the law of God and build Zion, the revelation said: "And, now, behold,
if Zion do these things she shall prosper, and spread herself and become very glorious, very
great, and very terrible."65 But the Saints did not do all that was required of them to
establish Zion in the days of Joseph Smith, 66 and they were hindered in their efforts by their
fellow Americans. As they moved westward under the leadership of Brigham Young, a
revelation therefore declared, after stating that Zion would be redeemed in the Lord's "own
due time": "Marvel not at these things, for ye are not pure; ye can not bear my glory; but ye
shall behold it if ye are faithful in keeping all my words that I have given you." 67 The
challenge to acquire the glory of God by building Zion was still before them.

Preparation of the Saints for the Coming of Christ

The program for endowing the Saints with glory was also necessary to prepare them
for the coming of Christ in His glory. The Lord declared that Zion was "to be a standard for
my people ... and ... a messenger before my face to prepare the way before me."68 Another
revelation stated that the New Jerusalem had to be built that the Saints might "gird up their
loins, and be looking forth for the time of my coming."69 The Saints could not look
intelligently for Christ's coming until this was done. The ancient psalmist declared: "When
the Lord shall build up Zion, he shall appear in his glory."70 This, Joseph Smith explained,
would be done in "the land of America."71 Only by establishing the full law of Zion could
the Saints prepare fully for Christ's coming and be sanctified so they could associate with the
Lord in His glory.

Speaking of the need to establish Zion, a revelation explained: "Zion cannot be built
up unless it is by the principles of the law of the celestial kingdom; otherwise I cannot
receive her unto myself." 72 This applied to Christ receiving the Saints unto Himself either
as He came to earth or in eternity. The requirement in both cases was the same. Having
marvelled at the myriad creations of God, the ancient patriarch Enoch said: "And thou hast
taken Zion to thine own bosom, from all thy creations, from all eternity to all eternity."73
Presumably this was done by their obedience to the law of Zion. That law required the Saints
to meet the same challenge, if they were to be received by Christ on earth and in eternity.
"As a people we are expecting the day to come when Jesus will descend in the clouds of
Heaven; but before this day comes we must be prepared to receive him," George Q. Cannon
observed. "The organization of society that exists in the heavens must exist on the earth; the
same condition of society, so far as it is applicable to mortal beings, must exist here."74

In a vision, God showed Enoch that the building of the New Jerusalem would prepare
the faithful Saints to be united with the heavenly hosts who would accompany Christ when
He came in glory. 75 Moreover, God made a covenant with Enoch which was symbolized by
the rainbow, and which was renewed with Noah, in which the Lord said, as recorded in
Joseph Smith's Inspired Revision of the Bible:
 36

The bow shall be in the cloud; and I will look upon it, that I may remember the
everlasting covenant, which I made unto thy father Enoch; that, when men should keep all
my commandments, Zion should again come on the earth, the city of Enoch which I have
caught up unto myself.

And this is mine everlasting covenant, that when thy posterity shall embrace the truth,
and look upward, then shall Zion look downward, and all the heavens shall shake with
gladness, and the earth shall tremble with joy;

And the general assembly of the church of the first-born shall come down out of
heaven, and possess the earth, and shall have place until the end come. And this is mine
everlasting covenant, which I made with thy father Enoch.76

Giving the Saints an Eternal Inheritance

Through the law of Zion the Saints were to secure an eternal inheritance with God in
the resurrection. The Lord said of this in a revelation: "If you will that I give unto you a
place in the celestial world, you must prepare yourselves by doing the things which I have
commanded you and required of you."77

The divine economic law was one of the requirements the Saints had to meet. The
Lord declared: "And whoso is found a faithful, a just, and a wise steward shall enter into the
joy of his Lord, and shall inherit eternal life." 78 Another revelation stated: "He that is a
faithful and wise steward shall inherit all things."79

The final inheritances referred to in these revelations were to be given at the judgment
when the millennial kingdom had been established and the faithful of all ages had been
resurrected at Christ's coming. "Then shall the angels be crowned with the glory of his
might," a revelation said, "and the Saints shall be filled with his glory, and receive their
inheritances and be made equal with him."80

The Government of God

The municipal organ through which the political law of the Holy Priesthood would be
expressed was named by revelation: "The Kingdom of God, and His laws, with the keys and
power thereof, and judgment in the hands of His servant, Ahman Christ."81 Thereby the law
and power of God were to be extended into the civil sphere of life, making the divine system
a kingdom in every sense of the term.

Joseph Smith referred to the Church as the kingdom of God, in a spiritual sense; 82
but he and his associates also spoke of the municipal organ, specifically, as being the
kingdom.83 Depending on the context, this will be the meaning of the term kingdom of God
 37

in some statements by the Prophet and his associates which are cited in this and the
succeeding volume of this study. To avoid confusion, this writer will always refer to the
kingdom of God as any part of the over-all program of Zion, including the political system.
But the term "government of God" will be used exclusively to refer to the political system of
the kingdom.

Brigham Young spoke of the two views of the kingdom of God when he said, after
referring to the Church: "This is what we are in the habit of calling the Kingdom of God."
"But," he stressed, "there are further organizations." Having explained that "the Prophet gave
a full and complete organization of this kingdom the spring before he was killed," President
Young said of the more complete system that would one day "be organized in strength and
power": "The Kingdom of God will protect every person, every sect and all people upon the
face of the whole earth in their legal rights; I shall not tell you the names of the members of
this kingdom, neither shall I read to you its constitution, but the constitution was given by
revelation."84

In a letter to Henry Clay, Joseph Smith mentioned a political organ as being part of the
system which ancient prophets foretold85 as they spoke of the millennial kingdom of Christ.
According to the Prophet, Isaiah was one who wrote of the "promise of a perfect government
in the last days." 86 Speaking of Christ, Isaiah said: "The government shall be upon his
shoulder."87 Again, of the millennial kingdom:

With righteousness shall he judge the poor, and reprove with equity for the meek of
the earth ....

And righteousness shall be the girdle of his loins, and faithfulness the girdle of his
reins. 88

It was also made clear that the latter-day kingdom of which Daniel spoke 89 would
ultimately assume political character. After referring to the national states which would exist
in the last days, he said: "In the days of these kings shall the God of heaven set up a
kingdom, which shall never be destroyed: and the kingdom shall not be left to other people,
but it shall break in pieces and consume all these [latter-day] kingdoms, and it shall stand for
ever." 90 The divine kingdom was likened unto a stone "cut out without hands" and which
"smote the image upon the feet... and broke them to pieces." The elements of the earthly
kingdoms then "became like the chaff of the summer threshing -- floors; and the wind
carried them away, that no place was found for them." Meanwhile, the stone "became a great
mountain, and filled the whole earth." 91

Three things about the kingdom to which Daniel referred are important. First, it was to
be primarily a spiritual system. With obvious reference to Daniel's prophecy, Joseph Smith
wrote in a revelation: "The keys of the kingdom of God are committed unto man on the
earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone
 38

which is cut out of the mountain without hands shall roll forth, until it has filled the whole
earth." 92 Being fundamentally a spiritual system, the latter-day kingdom was to originate
with God, not man, and for this reason it was said that it would be cut out without hands.
Orson Pratt explained that this metaphor meant "it should be organized by the Lord, and
governed by His laws." It meant, also, that "when the kingdom of God should be taken from
the mountains, it should be taken by the power of the Almighty, and not by human hands."93

Second, the kingdom of God, when fully developed, would include a political organ
designed to protect all men in the exercise of their inalienable rights. Such a system would
be necessary in order for the kingdom to take the place of the national states which would be
broken and destroyed by the judgments of God in the last days. Charles W. Penrose therefore
explained that The Church of Jesus Christ of Latter-day Saints had been "established by the
Almighty for the express purpose of opening up the way" for the complete kingdom of
which Daniel spoke. "In this Church," he said, "is the germ of that kingdom that Daniel
saw."94

Several leading men among the Saints expressed the view that the fully developed
kingdom to which Daniel referred would include a system of political law and
government.95 Brigham Young declared that "the kingdom that Daniel spoke of," which was
to be "set up in the last days," would "rule the nations of the earth,... protecting them in their
rights."96 This was the system which God introduced through the instrumentality of Joseph
Smith. "The Lord God Almighty has set up a kingdom that will sway the sceptre of power
and authority over all the kingdoms of the world, and will never be destroyed," President
Young explained, "it is the kingdom that Daniel saw and wrote of." 97 Still again he said:

The kingdom that Daniel saw will push forth its law, and that law will protect the
Methodists, Quakers, Pagans, Jews, and every other creed there ever was or ever will be, in
their religious rights .... The kingdom that Daniel saw will actually make laws to protect
every man in his rights, as our government does now, whether the religions of the people are
true or false.98

This was the millennial kingdom of Jesus Christ. While explaining the "grand
panorama of kingdoms" portrayed in Nebuchadnezzar's dream, Orson Pratt said: "It was a
prophetic scenery, reaching to the latter times, showing him how man-made governments
should be destroyed, and how the divine government should succeed and triumph, and have
universal and everlasting dominion on earth."99

Third, the kingdom which Daniel saw would not use arbitrary force or military action
to break in pieces the national states of the last days, but they would be broken by the power
of truth and the judgments of God. In speaking of the fact that he was an instrument in
setting up the kingdom of Daniel, Joseph Smith explained that it would "not be by sword or
gun" that the kingdom would roll on, but by "the power of truth." 100 Orson Pratt also
explained:
 39

Connected with the kingdom or stone cut out of the mountain without hands is a
power superior to that of carnal weapons -- the power of truth .... The kingdom of God
cannot he organized on the earth ... without men again being called to the Holy Priesthood
and Apostleship, and sent forth to publish the truth in its naked simplicity and plainness to
the inhabitants of the earth. This truth will be the weapon of warfare ... among the nations
that compose the feet and toes of the great image. Will they be broken to pieces? Yes, when
this message is published to them. When they are sufficiently warned, when the servants of
God have ... published ... these sacred and holy principles that God Almighty has sent down
from heaven in the latter times, it will leave all people, nations and tongues that hear the
Gospel, and the principles and message pertaining to that kingdom, without any excuse. It
will be a warning that will be everlasting on the one hand, or on the other, either to the
bringing of the people to repentance, reformation and obedience to the Gospel of the
kingdom, or the judgments which are predicted in this prophecy of Daniel will be poured out
upon the heads of those nations and kingdoms, and they will become like the chaff of the
summer threshing floor.101

The Order Of The Kingdom

A Prophet's Place in the Kingdom

Joseph Smith held that a true prophet, as God's mouthpiece on earth, occupied a
position of authority above both the church and the state in the kingdom of God. His
function was to speak for God on any issue of life, spiritual, political, etc.; and in fulfilling
this central responsibility he was not dependent upon any earthly authority or organization.
Brigham Young therefore explained: "A man may be a Prophet, Seer, and Revelator, and it
may have nothing to do with his being the President of the Church."102

This meant that in speaking for God, a prophet did not need to have the consent of
man. God alone called prophets, and God alone sustained them. But when a prophet acted in
the additional function as President of the Church, he was to function in that ecclesiastical
capacity only by the expressed consent of the people. Likewise, a prophet had also to have
the consent of the people to direct the political operations of the kingdom.

Priesthood Direction of All Branches of the Kingdom

"Moses received the word of the Lord from God Himself," Joseph Smith said; "he was
the mouth of God to Aaron, and Aaron taught the people, in both civil and ecclesiastical
affairs; they were both one, there was no distinction."103 This was the true order of the
kingdom. When some of the Prophet's associates evidenced a lack of understanding of the
divine system, he challenged: "Have we not learned the Priesthood after the order of
Melchizedek, which includes both Prophets, Priests and Kings?" 104 A king was a political
 40

figure within the kingdom of God, while a priest was an ecclesiastical figure -- one who held
spiritual keys and powers in that system. Those offices and functions were included in the
divine system that centered in the Holy Priesthood. Again the Prophet explained, as he spoke
of the perfected patriarchal order of the kingdom:

Those holding the fulness of the Melchizedek Priesthood are kings and priests of the
Most High God, holding the keys of power and blessings. In fact, that Priesthood is a perfect
law of theocracy, and stands as God to give laws to the people, administering endless lives to
the sons and daughters of Adam. 105

Parley P. Pratt wrote of the full scope of divine authority and power of the priesthood:

Jesus Christ, being the first Apostle thus commissioned, and the President of all the
powers thus delegated, is Lord of lords, and King of kings, in the heavens and on the earth.
Hence this Priesthood is called the Priesthood after the order of the Son of God. It holds the
keys of all the true principles of government in all worlds, being without beginning of days
or end of life. It ... holds the keys of revelation of the oracles of God to man upon the earth;
the power and right to give laws and commandments to individuals, churches, rulers, nations
and the world; to appoint, ordain, and establish constitutions and kingdoms; to appoint
kings, presidents, governors or judges, and to ordain or anoint them to their several holy
callings, also to instruct, warn, or reprove them by the word of the Lord.

It also holds the keys of the administration of ordinances for the remission of sins, and
for the gift of the Holy Spirit; to heal the sick, cast out demons, or work miracles in the name
of the Lord; in fine, to bind or loose on earth and in heaven. For the exercise of all which
powers the student of Theology will find abundant precedents in the sacred Scriptures.106

Sequence in Building the Kingdom

A natural order was to be followed in building the kingdom of God on earth. 107 John
Taylor explained: "Before there could be a kingdom of God, there must be a Church of God,
and hence the first principles of the Gospel were needed to be preached to all nations, as they
were formerly when the Lord Jesus Christ and others made their appearance on the earth.
There were intelligent reasons why this sequence had to be followed. First, the Church had
initially to be established, Elder Taylor explained, "because of the impossibility of
introducing the law of God among a people who would not be subject to and be guided by
the spirit of revelation."108 Before God could establish the full program of His kingdom on
the earth without resorting to coercive measures, the obedient had to be taught and nurtured
in the principles and processes of revelation. This meant that they had to learn how to
exercise true and living faith in Christ, how to obtain the Holy Ghost and utilize His
blessings and powers in their lives, and how to employ true theocratic procedures in the
operations of society. Only among such a people could the full program of the kingdom of
God be introduced.
 41

Second, the government of God was a system of free and open union in its political
operations, and the Church had to precede the divine political organ to establish a foundation
of union upon which the latter organization could rest and by which it could function
properly. "The world have generally made great mistakes upon these points," Elder Taylor
observed. "They have started various projects to try to unite and cement the people together
without God; but they could not do it." Having mentioned some of the schemes in his day by
which men tried to "cement the human family together," he continued:

And then we have had peace societies, based upon the same principles; but all these
things have failed, and they will fail, because, however philanthropic, humanitarian,
benevolent, or cosmopolitan our ideas, it is impossible to produce a true and correct union
without the Spirit of the living God, and that Spirit can only be imparted through the
ordinances of the Gospel; and hence Jesus told his disciples to go and preach the Gospel to
every creature .... It was by this cementing, uniting Spirit, that true sympathetic, fraternal
relations could be introduced and enjoyed. 109

A revelation to Joseph Smith mentioned a third condition prerequisite to the full

establishment and extension of the government of God throughout the world. It declared that
the Saints had first to apply the economic law of Zion and become "independent above all
other creatures beneath the celestial world" before they could "come up unto the crown
prepared" for them and "be made rulers over many kingdoms."110 For them to be made
rulers over many kingdoms meant for them to attain to the place which they were to fill in
the full program of the kingdom when the powers of government were to be "given to the
people of the saints of the most high."111 To that end they had first to become an
independent people, economically, under Zion's law -- an ensign and a standard to the world.
They could then administer true justice and maintain freedom by means of the government of
God.

The Kingdom Of God In Past Ages

Past Examples of the Kingdom

"The Lord has at various times commenced this kind of government, and tendered His
services to the human family," Joseph Smith explained concerning the kingdom in past
ages.112 Specifically, he mentioned the patriarch Enoch, Abraham, Joseph in Egypt, and
Moses." 113 In some instances the record of the kingdom in the past emphasized the
spiritual programs of the system. At other times, the report placed emphasis upon the
economic order which the people developed. And at times mention was made of the political
program of the kingdom.

The Zion of Enoch

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Enoch was the must successful prophet and patriarch in developing the program of the
kingdom of God in antediluvian times.114 Joseph Smith explained that God "selected
Enoch, whom He directed, and gave His law unto, and to the people who were with him; and
when the world in general would not obey the commandments of God, after walking with
God, he translated Enoch and his church, and the Priesthood or government of heaven was
taken away."115

Enoch began to build the kingdom by preaching the gospel which regenerated those
who received its spiritual gifts and blessings. He then gathered believers together and
established among them the divine patriarchal, social, economic, and political programs of
Zion.116 Enoch was a prophet, patriarch, and king over his people by virtue of the same
order of priesthood to which Adam and Noah belonged, for those two great patriarchs also
presided as prophets, patriarchs, and kings over their people. Abraham spoke politically of
"the reign of Adam, and also of Noah."117

When Enoch's people applied the full spiritual, social, economic, and political laws of
the kingdom of God in their lives, they obtained marvelous blessings and powers from God.
A revelation stated:

So great was the faith of Enoch, that he led the people of God, and their enemies came
to battle against them; and he spoke the word of the Lord, and the earth trembled, and the
mountains fled, even according to his command; and the rivers of water were turned out of
their course ....

There went forth a curse upon all people that fought against God; And ... the Lord
came and dwelt with his people, and they dwelt in righteousness.

The fear of the Lord was upon all nations, so great was the glory of the Lord, which
was upon his people. And the Lord blessed the land, and they were blessed upon the
mountains, and upon the high places, and did flourish.

And the Lord called his people Zion, because they were of one heart and one mind,
and dwelt in righteousness, and there was no poor among them.118

By truly applying the principles and ordinances of the gospel, the followers of Enoch
became a holy people and achieved a free and open union made possible only through the
power of the Holy Spirit. They were of one heart and one mind, and they lived according to
the divine economic order of Zion so that there were no poor among them. They achieved
the goal of social and economic justice. Because they made their callings and elections sure
to a celestial resurrection, the glory of God rested upon them in great power;119 the Lord
came and dwelt with them; and they enjoyed many blessings reserved for those who receive
the second Comforter. So great was the glory and power of God in Enoch's Zion that the fear
 43

of God came upon the unregenerated nations of their day. But in Zion true and lasting peace
prevailed, and the people flourished.

The System of Melchizedek

Like Enoch, Melchizedek was also successful in building up the kingdom of God in
his day. "Having been approved of God, he was ordained an high priest after the order of the
covenant which God made with Enoch, it being after the order of the Son of God."120 He
then developed the economic and political programs of the Holy Priesthood. Economically
this included the law of tithing, which was given"that thereby the people might look forward
on the Son of God, it being a type of his order, or it being his order, and this that ... they
might enter into the rest of the Lord."121 Their political system also centered in the Holy
Priesthood, as the expression of the municipal law of that priesthood.122 Within that divine
system, Melchizedek was a king over the land of Salem. Because of his efforts to establish
the divine order among his people, peace was established in the land, and he was called "the
prince of Peace."123

Like Enoch's followers, the people of Melchizedek obtained great spiritual blessings
by establishing the kingdom of God in their midst. Joseph Smith's Inspired Revision of the
Bible states that they "wrought righteousness, and obtained heaven [i.e., the blessings of the
second Comforter], and sought for the city of Enoch which God had before taken, separating
it from the earth."124

The Order of Ancient Israel

Moses to a degree established the kingdom of God among the ancient Israelites.
Having brought them across the Red Sea, he preached the gospel to them, baptized them in
the sea, and gave them the baptism of the Holy Spirit. 125 Through the Israelites later
rejected the greater spiritual endowments which they could have received through the full
law and program of the kingdom, the social, economic, and political forms of that kingdom
were partially established among them. God's law to Israel was not limited to spiritual and
religious matters; at Mount Sinai, the Israelites were organized into a political kingdom.
Joseph Smith explained:

When the children of Israel were chosen with Moses at their head, they were to be a
peculiar people, among whom God should place His name; their motto was: "The Lord is our
lawgiver; the Lord is our Judge; the Lord is our King, and He shall reign over us." While in
this state they might truly say, "Happy is that people, whose God is the Lord." Their
government was a theocracy; they had God to make their laws, and men chosen by Him to
administer them; He was their God, and they were His people.126

A volume could be written on the kingdom which established among the Israelites at
 44

Mount Sinai. Many of its laws were codified by Moses in the book of Deuteronomy. Only
fifteen verses dealt with the Ten Commandments. 127 But chapter after chapter, about six
hundred verses, sets forth commandments, statutes, and judgments which God gave Moses
to govern individual, family, and national matters. Because Israel rejected the higher law and
program of the kingdom which the Lord sought initially to give them, these and other
statements in the Old Testament contain a mixture of lesser and higher laws, evidenced by
the fact that Jesus later approved of some but replaced others.

The functions of the Israelite kingdom centered in the temple,128 and the cloud of
God's glory was reckoned as one of the special blessings of Israel in her days of greater
righteousness.129 When God promised, "My presence shall go with thee, and I will give
thee rest," Moses could therefore respond, "If thy presence go not with me, carry us not up
hence."130 The glory of God filled the tabernacle, their portable temple, and directed the
Israelites in their travels.131 And when the temple was constructed at Jerusalem by
Solomon, fire came down from heaven and the glory of God filled the Lord's house.132

The Kingdom Among the Nephites

There are several examples of the kingdom of God among the Nephites. The original
Nephi was more than a spiritual leader in the colony of Lehi. Under his father he was a
"ruler" and a "teacher." 133 Being a mighty prophet and seer, he was later accepted by the
Nephite segment of the original colony "as a king or a protector,"134 who "wielded the
sword of Laban in their defence" and labored "all his days for their welfare." 135 Of their
system, Nephi wrote: "We did observe to keep the judgments, and the statutes, and the
commandments of the Lord in all things according to the law of Moses." 136

Nephi's reign marked the beginning of a political dynasty, and his brother Jacob wrote
at his death:

Wherefore, the people were desirous to retain in remembrance his name. And whoso
should reign in his stead were called by the people, second Nephi, third Nephi, and so forth,
according to the reigns of the kings; and thus they were called by the people, let them be of
whatever name they would.137

A similar system was later established in the land of Zarahemla after the more
righteous element of the Nephites left their original inheritance and merged with the people
of Mulek. Mosiah became their king. 138 He was a translator, "by the gift and power of
God"; 139 and as such he was a prophet, seer, and revelator. 140

After the death of Mosiah, his son Benjamin reigned in his stead as an ideal prophet,
priest, and king. Of him and his ministry, Mormon wrote:

King Benjamin was a holy man, and he did reign over his people in righteousness; and
 45

there were many holy men in the land, and they did speak the word of God with power and
with authority; and they did use much sharpness because of the stiffneckedness of the people

Wherefore, with the help of these, King Benjamin, by laboring with all the might of
his body and the faculty of his whole soul, and also the prophets, did ... establish peace in the
land.141

The proceedings of the great convocation at which King Benjamin later anointed his
son Mosiah to be his successor was a classic example of the nature and order of the kingdom
of God among a people who accepted the institutions of heaven. When he declared that he
would no longer be their teacher or their king 142 and presented his son Mosiah to succeed
him in these positions, King Benjamin delivered a last great discourse and gave the people
his last admonitions to apply the gospel in their lives. The central message of his discourse
was given to him by an angel of God, 143 and it concerned the mission of Christ and man's
obligation to exercise faith in the great Redeemer and to obey the plan of salvation. 144

When the people heard the words which King Benjamin gave them from the angel,
they covenanted to take upon themselves the name of Christ and keep His commandments.
King Benjamin then consecrated his son, Mosiah, to be their king and gave him "all the
charges concerning the kingdom." King Benjamin also "appointed priests to teach the people
... the commandments of God."145

Like his father, King Mosiah, the second, was a true prophet, priest, and king. In
Mosiah's day, Alma became a prominent figure among the Nephites. Having previously
taught the gospel to a group of people and baptized them, in the land of the original Nephite
inheritance, Alma stressed that they should have "their hearts knit together in unity and in
love one towards another." He also placed them under the economic law of the gospel. 146
When Alma and his people joined the greater body of righteous Nephites, King Mosiah gave
him authority to "establish churches throughout all the land of Zarahemla; and gave him
power to ordain priests and teachers over each church."147 This Alma did, under the
direction of Mosiah, who was both the spiritual and political head of the Nephite people in
the kingdom of God, which was patriarchal in nature. Among other things, King Mosiah sent
out a proclamation that unbelievers were not to "persecute any of those who belonged to the
church of God." 148

Before his death, the second King Mosiah instituted a system of judges in place of the
order of kings which had prevailed among the Nephites. Judges were chosen by the voice of
the people, to judge the people according to the laws of the Lord. The rights of appeal and of
review by higher judges were established; and it was provided that if the higher judges did
not judge righteously, a number of the lower judges could convene and judge the propriety
of their actions.149

In this system, the Nephites retained the practice of centering both ecclesiastical and
 46

political authority in the prophet of God. Alma, the son of Alma, became the presiding high
priest of the church. He was also appointed to be the first chief judge in the new political
system.150

Jesus brought the kingdom of God to its most perfect form among the descendants of
Lehi when He visited the Nephites after His resurrection. Following the general procedure,
Christ first taught the Nephites the gospel and placed them under its law.151 The brief report
of history given thereafter in the Book of Mormon makes the fact apparent that Jesus then
gave them the full program of the kingdom of God.152 In teaching the Nephites what is now
called the Lord's prayer, Christ significantly omitted the phrase, "thy kingdom come." 153
There was no reason for them to pray for that which was then among them.

With the full spiritual, economic, and political program of the kingdom established in
their midst, the Nephites experienced an era of unprecedented peace and prosperity. The
report of this period of Nephite history states:

There were no contentions and disputations among them, and every man did deal
justly one with another.

And they had all things common among them; therefore there were not rich and poor,
bond and free, but they were all made free, and partakers of the heavenly gift ....

And there were great and marvelous works wrought by the disciples of Jesus,
insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the
blind to receive their sight, and the deaf to hear; and all manner of miracles did they work ...
in the name of Jesus. And the Lord did prosper them exceedingly in the land ....

And ... the people of Nephi did wax strong, and did multiply exceedingly fast, and
became an exceedingly fair and delightsome people, ... continuing in fasting and prayer, and
in meeting together oft both to pray and to hear the word of the Lord ....

And ... there was no contention in the land, because of the love of God which did
dwell in the hearts of the people.

And there were no envyings, strifes, nor tumults, nor whoredoms, nor lyings, nor
murders, nor any manner of lasciviousness; and surely there could not be a happier people
among all the people who had been created by the hand of God.

There were no robbers, nor murderers, neither were there Lamanites, nor any manner
of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God.

And how blessed were they! For the Lord did bless them in all their doings, ... and ...
they [became] ... exceeding rich, because of their prosperity in Christ.154
 47

The New Testament System

John the Baptist heralded the proclamation, "Repent ye: for the kingdom of heaven is
at hand," 155 and, as he spoke of the basic program of the kingdom, Jesus later explained to
the Jews: "The kingdom of God has already come unto you." 156 Much which the Master
taught was concerned with the nature of the kingdom and the character of its members.
Repentance and childlike humility were necessary conditions for entrance into the spiritual
kingdom;157 baptism of water and of the Spirit was the door to its saving program.158 The
Sermon on the Mount, particularly the Beatitudes, described the character of the members of
the spiritual kingdom; the parables of the kingdom (those which began with the words "The
kingdom of heaven is like unto" this or that) told something of the method of the kingdom's
growth, the difficulties it would encounter, and the work it would perform.

Though the political organ of the kingdom was not developed significantly among the
disciples of Christ at Jerusalem,159 they did institute the divine economic law, and they
enjoyed many of the spiritual gifts of the kingdom. On the day of Pentecost, there "came a
sound from heaven as of a rushing mighty wind, and it filled all the house where they were
sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of
them."160 Of the system which was established among the disciples, the record says:

And the multitude of them that believed were of one heart and of one soul: neither
said any of them that ought of the things which he possessed was his own; but they had all
things common. And with great power gave the apostles witness of the resurrection of the
Lord Jesus: and great grace was upon them all.

Neither was there any among them that lacked: for as many as were possessors of
lands or houses sold them, and brought the prices of the things that were sold,

And laid them down at the apostles' feet: and distribution was made unto every man
according as he had need ....

And by the hands of the apostles were many signs and wonders wrought among the
people ... insomuch that they brought forth the sick into the streets, and laid them on beds
and couches, that at the least the shadow of Peter passing by might overshadow some of
them.

There came also a multitude out of the cities round about unto Jerusalem, bringing
sick folks, and them which were vexed with unclean spirits: and they were healed every
one.161

Summary
 48

The kingdom of God was a system of new and more perfect human relationships in the
religious, social, economic, and political spheres of life, rounded upon principles of mutual
covenant and sustained by the blessings of the Holy Spirit in the life of man. It therefore
must be analyzed on its own merits. Within the kingdom the priesthood was the basis of both
a church and a state. But the perfected kingdom was a divine patriarchal order into which all
elements of the kingdom would be integrated.

Zion was the heart of the kingdom -- the perfected spiritual, social, and economic
family order patterned after the law of Mount Zion and the heavenly Jerusalem where
exalted beings dwell in the presence of God. Purity was Zion's distinguishing mark, but
man's heart was made pure as he established his life upon the law of God. Regenerated
individuals would then be of one heart and one mind; there would be no poor among them.
That divine system was to be an ensign and a standard to the world which secured to its
members many benefits. The new order was designed to perfect the Saints; to establish
spiritual, social, and economic justice; to endow the faithful with glory; to prepare the
obedient for the coming of Christ; and to give the Saints an eternal inheritance.

The government of God was the municipal organ to express the political law of the
priesthood. The kingdom, fully developed, was that which was spoken of by the prophet
Daniel concerning the last days. Under Christ, the living prophet on earth directed both the
political and the ecclesiastical branches of the kingdom. But the Church had to be
established before the fuller program of the kingdom could be developed. Sacred writ
records many examples of the kingdom of God in past ages, each reflecting some feature or
features of the divine system.

Chapter 3

Prelude to the Kingdom

The Lord God will proceed to do a marvelous work among the Gentiles. -- NEPHI.

Joseph Smith gave the Saints to understand that many years before the dawn of the
nineteenth century, God began to prepare the way to establish the kingdom of God upon the
earth. Except for the redemptive mission of the Son of God, the establishment of the
millennial kingdom was to be the greatest work ever accomplished among mortals on earth,
and it required significant and varied preparations. Nephite prophets upon the Western
hemisphere foretold many events concerning the latter-day work, indicating that the
preparatory developments would begin about the time of the discovery of the Western
hemisphere by the "gentiles" -- the Caucasians of Western civilization. 1 After a time, during
 49

which the New World would be colonized by the gentiles, the kingdom of God would be
introduced, and in the course of its development it would spread throughout the earth.

Nature Of God's Work Among The Gentiles

Nephi's Vision of the Latter-day Gentiles

Several hundred years before the time of Christ, an angel of God showed Nephi a
vision of the future nations of Western civilization. The angel said, "Look!" And he "looked
and beheld many nations and kingdoms."

The angel then stated: "These are the nations and kingdoms of the Gentiles." 2

Having been shown many important things pertaining to the future rise of Western
civilization in relation to God's purposes among men, including the deficiencies and
perversions in the gentile culture and the causative factors responsible for the rise of the
West to a position of power in the world,3 Nephi declared of the latter days: "The Lord God
will proceed to do a marvelous work among the Gentiles."4 This work would be of great
worth in making known the covenants of the Lord in regard to men on earth.5

Spirit of God in Rise of the West

Some historians hold that the influence which great men exert causes society to
develop in a given direction. Others give primary attention to the role which ideas play as
history unfolds. Still others maintain that forces and conditions within society are more
important causative factors, and that the influence of great men and of ideas are largely
controlled by deep social and economic forces. Karl Marx, who, with Friedrick Engels,
proposed the theory of dialectical materialism, wrote in defense of this view: "The mode of
production in material life determines the general character of the social, political, and
spiritual processes of life."6

Although Joseph Smith recognized the influence of great men7 and of ideas8 and
accepted the importance of socioeconomic factors in human affairs,9 he held that aside from
these considerations, deeper and more significant spiritual elements gave the primary
impetus to the rise of Western civilization and influenced the emerging culture to unfold
toward freedom and greatness. In his vision, Nephi beheld that "the Spirit of God... was upon
the Gentiles," and that its influence played a significant role in their rise to prominence in the
world.10 Jesus further confirmed this fact as He ministered among the Nephites after His
resurrection. He pointed out the basic causative factors in the rise of Western civilization
when He declared that "the pouring out of the Holy Ghost" upon the gentiles would "make
them mighty above all."11 Referring again to the gentiles, Jesus observed: "It is wisdom in
the Father that they should be established in this land, and be set up as a free people by the
 50

power of the Father."12

It is abundantly clear in Latter-day Saint thought that the Spirit of God can have
significant influences in the life of man. It quickens the organized life within him, giving
him power to comprehend and analyze the things within his grasp.13 It also leads man
upward to God, to become a free and mature creature of dignity.14 This it does by
communicating truth and light, or intelligence, to man.15 Since intelligence forsakes evil
and error16 and, as Brigham Young observed, the "pure attributes" thereof "stand upon their
own basis," a system in which truth and light predominate "sustains itself."17 Each
individual therein is independent in his sphere of life.18

The Book of Mormon declares that "the Spirit of God... is also the Spirit of freedom"
within man, 19 and that recipients of the Spirit or power of God become "a free people."20
Revelations to Joseph Smith declare that if man, whose primal life is an inherent factor
within that pure and fine substance called spirit, 21 does not respond to truth and light as
they are communicated to him through the Spirit of God, he cannot be free.22 It follows that
if the Spirit significantly influenced the gentiles in the rise of Western civilization, then that
Spirit was the source of the spirit of freedom which burned in the souls of Western man, and
that Spirit was the basic causative factor which prompted Western man to establish the free
institutions which he devised.

The Spirit of God not only prompts man to become a free and independent individual
by giving him the truth and light to realize these objectives, it also provides the means by
which he can achieve a kind of union that is ideal in individualism. Both freedom and union
are the products of the Spirit's influence in the life of man. A revelation to Joseph Smith
which spoke of God's sustaining and governing influence within His vast domain declared
that "intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth
truth; virtue loveth virtue; [and] light cleaveth unto light."23 This, it indicated, is the basis of
cohesion and union within the orderly cosmos. The Spirit communicates truth and light and
law to all spheres of organized life, and unites all things into a cohesive, orderly whole. In
this way God governs and controls all things. 24

Joseph Smith held that these principles operate on the plane of human life as well.
Man is dependent upon Christ for life and truth with all their expressions and blessings.25
The Spirit or Light of Christ must interact with and illuminate the primal intelligence within
man, giving him the power to think and move and have a being, and opening to him the path
to greater blessings of life, truth, freedom, and union. Since the quickening powers of the
Spirit center in Christ, He is the light and the life of the world. 26 Though the Light of Christ
in its elementary manifestations is given to all men, man can increase the influence of the
Spirit by the expression of desire and by his obedience to the principles upon which the
Spirit is manifested. In the Spirit's influence lies the key to enlightened freedom and social
union. John Taylor therefore observed: "Where the Spirit of God is, there is union, harmony
and liberty, and where it is not there is strife, confusion, and bondage."27
 51

The Latter-day Saint view of man's dependence upon the Spirit of God is not
deterministic. The right to the blessings of the Spirit is the natural heritage of all mankind,
regardless of nation, creed, or color. 28 Furthermore, man, not God, determines the degree to
which the Spirit may influence his life. God "gives wisdom, increase, and power" to those
who seek to save, Brigham Young explained, but when the desire attitude, and conduct of
man are in rebellion to light and truth, the influence of the Spirit is withheld.29 God does the
giving and the withholding, but He acts without partiality, according to divine justice and
equity, and in the final analysis man determines that which he receives. Thus King Benjamin
warned his people not to withdraw themselves "from the Spirit of the Lord, that it may have
no place in you to guide you in wisdom's paths that ye may be blessed, prospered, and
preserved."30

Clarification of the Role of the Spirit in Western Civilization

By nature, a philosophy of history based upon the assumption that spiritual powers of
truth and light sometimes play a primary role in the formation of historical events, and are
vital factors in the establishment of societies rounded upon freedom and social union, is
subject to some limitations. Joseph Smith would be among the first to question the degree to
which historians have the technical data and the appropriate criteria to conclude in all cases
specifically where and to what extent spiritual forces have shaped human events. 31 Since
the Spirit influences each individual on a personal basis, each person's desires, qualities of
character, and gifts are important factors in determining how and to what degree the divine
agent may manifest its blessings. Though the Holy Spirit strives with man, each individual is
free, and only by man's personal desire and responsiveness can it significantly motivate and
enlighten him.

Other factors may complicate the picture. Some people lack the capacity to discern
clearly or apply intelligently the light and truth which are available through the Spirit.
Various material factors need also to be considered. The Spirit may not be the primary
causative factor in some actions, and in others it may be totally lacking in influence. Thus,
instead of there being a purely spiritual cause, a combination of elements may influence a
given action or event. While one factor may stimulate initially or give sanction to a given
act, another may divert or even deter the individual from his original intent. George Fox and
James Naylor, for example, may both have partaken of a measure of the Spirit of God in the
early Quaker movement, but while Fox is remembered for his spiritual sensitivity and
stability of character, Naylor's radical tendencies are rightly deplored. Again, Socinianism32
espoused the quest for freedom that accompanied the Protestant Reformation, as did the
atheists of the French Revolution, but it would require more technical insight than the
historian has available to determine specifically how and to what degree the members of
these and other groups were enlightened by spiritual powers coming from God.

Certainly human prejudice, religious or otherwise, was not a valid basis for judging if,
 52

and to what extent, man may have been influenced by spiritual powers. Joseph Smith pointed
to the fact that while the Mussulman condemned as infidels those who rejected his Koran,
the Jew believed those not of his faith by circumcision to be gentile dogs, and the Christian
consigned to perdition all who could not bow to his creed. "But," observed the Prophet,
"while one portion of the human race is judging and condemning the other without mercy,
the Great Parent of the universe looks upon the whole of the human family with a fatherly
care and paternal regard; He views them as his offspring, and without any of those
contracted feelings that influence the children of men, causes 'his sun to rise on the evil and
on the good, and sendeth rain on the just and on the unjust.'"33

Although the Latter-day Saint position recognized certain limitations and qualifying
factors, it held that true spiritual powers, particularly among certain influential groups, were
manifested to such a degree that they played an important role in stimulating the
development of Western institutions and influencing the course of events in the rise of
Western civilization.

The Rise Of Western Civilization

General Developments in the Rise of the West

Though the character of Western civilization had been forming for generations, those
developments which produced our modern culture were of more recent date. They began
largely with the Renaissance, and they were greatly stimulated by the Protestant
Reformation.

Inner forces within the life of man were responsible for the changes which
transformed Western society. These awakening forces, says Ernst Troeltsch, changed "the
whole general situation" of society, destroying the medieval world and giving birth to the
modern age. According to Troeltsch, this transition did not come as "the logical outcome of
thought," but as "the result of conditions which had awakened the impulse to transform and
re-create social life." 34 Parley P. Pratt expressed the Latter-day Saint view: "A new impulse
was given to the minds of men, which has resulted in the mighty changes in the scientific,
commercial, and political departments, and which has mainly contributed in forming all the
great outlines of modern character." 35

The new enlightening impulses which were then manifested infused new life into man,
resulting in a general increase in the average intellect in Europe.36 Man was given a keener
sense of discernment and moral discrimination by which he perceived the degradation within
the Roman Church. Though reforms were begun, Preserved Smith rightly observed that they
"never would or could have satisfied the spirit of the age."37 Men's aspirations were out of
joint with the existing social structure and its values. Many people saw for the first time the
good that could be realized in this life -- the value of marriage, of children, of physical labor,
 53

of success and of prosperity. Within one generation such changes occurred as the world has
seldom witnessed.

New Religious Impulses

The spiritual basis of the Reformation was revealed in the fact that man "suddenly"
manifested an insatiable desire to read the scriptures for himself,38 and it was not long
before the vernacular Bible became the most popular Protestant tract. The Apostle Peter
declared that scripture originates when holy men of God speak or write as they are moved
upon by the Holy Ghost. 39 It follows that all those who consider the writings of scripture in
faith may receive a measure of the same Spirit which originally motivated the prophets to
speak and write. 40 Thus Roger Williams, like Joseph Smith, made "God's Spirit"
synonymous with "the word of God" and when Sir Thomas More inquired how the
individual knew that the Bible was authoritative, he was told by William Tyndale that "it
was by a feeling faith." 41 John Calvin reasoned as follows:

Read Demosthenes or Cicero, read Plato, Aristotle, or any other of that class: You
will, I admit, feel wonderfully allured, pleased, moved, enchanted; but turn from them to the
reading of the Sacred Volume, and whether you will or not, it will so affect you, so pierce
your heart, so work its way into your marrow, that, in comparison to the impression so
produced, that of orators and philosophers will almost disappear; making it manifest that in
the Sacred Volume there is a truth divine, a something which makes it immeasurably
superior to all the gifts and graces attainable by man .... Whether you read David, Isaiah, and
others of the same class, whose discourse flows sweet and pleasant; or Amos the herdsman,
Jeremiah, and Zechariah, whose rougher idiom savours of rusticity; that majesty of the Spirit
to which I adverted appears conspicuous in all.42

Awakening, creative forces compatible with and in many ways germane to the Spirit
which Calvin described transformed many aspects of Western civilization. This Spirit, more
than the Reformers, was responsible for the downfall of the old and the rise of the new.
Luther, who expressed the feelings of the masses as few men in history have ever done,
placed major emphasis upon "the wonder of faith occurring in the inmost center of personal
life." 43 But in drawing attention to the transforming influence of the Spirit, the Reformers
were dealing with a force which they but vaguely understood; it was a power which pressed
toward a freedom which they would have rejected. At times, they stood appalled at the
results and recoiled into the ranks of the conservatives.44 For this reason, G. P. Gooch
concluded that democracy "is the child of the Reformation, not of the Reformers." 45

Formerly, Christianity had been collectivistic in tone. But as a result of the

enlightening Spirit which moved the Reformation, a new type of Christianity developed
whose underlying sentiment was individualistic. "All it cared for," wrote Troeltsch, "was
freedom for interchange of ideas, and a pure fellowship of thought." 46 A. S. P. Woodhouse
wrote of its expression in England: "This experimental spirit, this eager quest of truth
 54

(whether adequately or inadequately conceived) with the attendant confidence in truth's

power to guard itself and to prevail if given an open field, is the deepest and most abiding
element in the Puritan campaign for liberty of conscience."47

Two key expressions of the new spirit which the reformers voiced were, first, the
priesthood of every believer and, second, the view that man was justified by faith and by
faith alone. With these two concepts they broke the hold of the Roman Church with its
ceremonies, rites, penances, sacraments, discipline, indulgences, and complicated machinery
of mediation. Protestants were given a meaningful sense of spiritual independence by the
belief that the Bible was the sole repository of God's word and that each person as an
individual had direct access to this divine truth and to the saving power of Christ.48
Transformations wrought by the Spirit were particularly important in England. "The growth,
triumph and transformation of the Puritan spirit," says Tawny, "was the most fundamental
movement of the seventeenth century." He likened the Puritan to "a steel spring compressed
by an inner force, which shatters every obstacle by its rebound." By the "mere energy of his
expanding spirit," the Puritan remade his own character and way of life, his "family and
church, industry and city, political institutions and social order."49

The transformations which took place in England were in varying degrees duplicated
in other areas of Europe, largely as the result of the responsiveness of man to the dynamic,
life-giving forces which were then manifesting themselves in Western civilization. Spiritual
forces -- not influential men, not socio-economic, political, or religious conditions-lay at the
root of the great developments which brought freedom, enlightenment, and prosperity to the
Western world.

The Scientific Revolution

The creative energy which awakened the people of Europe beginning about 1500
manifested itself in many ways. Man was stimulated intellectually. Aided by the new art of
printing, he began to read and to think independently. By the seventeenth century he was
looking about with a new self-confidence, a new inquisitiveness, a new audacity. Natural
philosophers throughout Europe rejected accepted dogmas and turned with keener insight to
probe nature for her mysteries. As a result, a flood of discoveries burst upon the world.
Among other things, man studied the earth's geography; and as superstition lost its hold upon
the human mind, seamen ventured out farther and farther upon the dreaded waters. And
while Vasco da Gama, Columbus, and Magellan opened waterways to new lands,
Copernicus, Galileo, Kepler, Newton and others revealed to man a new and more meaningful
universe.

The terms which have been applied to the period of these and related developments
are significant. The new age of scientific analysis has been referred to popularly as the
"Enlightenment," and the seventeenth century in particular has been called the "Century of
Genius." More recently the growth in science between 1500 and 1700 has been designated as
 55

the "Scientific Revolution." So significant has the revolution been that many historians feel
that it "outshines everything since the rise of Christianity and reduces. the Renaissance and
Reformation to the rank of mere episodes."50

Brigham Young expressed the Latter-day Saint view of the Enlightenment, or

Scientific Revolution, when he declared that "every discovery in science and art, that is
really true and useful to mankind has been given by direct revelation from God, though but
few acknowledge it."51 George Q. Cannon explained further:

The remarkable discoveries that have been made from time to time are produced by
the operations of an unseen influence upon the mind of the children of men. For instance, it
has frequently happened in astronomy and other branches of science that when an important
discovery has been made two or three men about the same time widely separated from each
other have received the communication; and disputes have arisen as to which of them was
entitled to the credit. This was the case as to the application of steam and the principles of
telegraphy and also many discoveries in astronomy and other sciences. Disputes have arisen
in various nations upon these points; whereas the truth is that God is the Author; it is God
that moved upon the minds of those individuals. It was God that inspired them to do as they
did; it was he who led them on from step to step until they achieved the results which made
them famous, and sometimes quite unexpectedly to themselves.52

In making clear the view that scientific discoveries came as the result of "the spirit of
revelation," Elder Cannon said: "Some men possess it to a greater extent than others."
Furthermore, he observed, "Some have the gift in one direction and they are capable of
receiving communication from God in a direction that others are not." 53 For these reasons
the dawn of the Enlightenment was much like the effects of sunlight upon a seed bed which
has been properly prepared: plants of many varieties burst forth everywhere.

Economic Enterprise

The Book of Mormon regards prosperity in the economic sphere of life as a direct
result of God's blessings and the spiritual regeneration of man. Nephi stated that God curses
the land for the wicked's sake, while the righteous are prospered and led "into precious
lands."54 When a group of Lamanites responded to the truth and power of the gospel, "they
began to be a very industrious people." 55 Likewise, Nephi beheld in vision that because
"the Spirit of the Lord ... was upon the Gentiles" in the latter days, "they did prosper" in their
temporal affairs." 56

Jedediah M. Grant expressed the Latter-day Saint view of the correlation which exists
between the spiritual regeneration of man and his temporal prosperity:

The temporal will keep pace as the spiritual advances. I do not believe that a man who
is full of the Holy Ghost is going to live contentedly in .. filth and in dirt, when it is in his
 56

power to prevent it. 57

Speaking of the economic stimulus which was evident among the Gentiles as Western
civilization rose to prominence, Parley P. Pratt observed: "A spirit of enterprise seized the
people." 58 Particularly in northern Europe after the sixteenth century, many developed an
obsessional craving for work, a desire that had been lacking in free man before that period.
These developments produced a shift from the medieval guild to the system of production by
capital and wages. This revolution in the ethics of work laid the foundation upon which
England later rose to power, and it carried in its loins the Industrial Revolution.

Though capitalism was accompanied by many abuses and by much degradation among
the working classes, which resulted from the use men made of economic power, scholarly
studies have shown a direct correlation between the spiritual forces which motivated man in
the sixteenth, seventeenth, eighteenth, and early nineteenth centuries and the rise of that
economic system in Western civilization. While differing as to which gave the initial
impetus, the spiritual forces identified with Protestantism or their correlated economic
practices, R. H. Tawny, in Religion and the Rise of Capitalism, and Max Weber, in The
Protestant Ethic and the Spirit of Capitalism, agree that once these forces got underway they
combined and interacted with each other to develop capitalism as the dominant economic
system on earth.

Political Freedom and Autonomy

The spirit of the new age was that of freedom, and the development and establishment
of free institutions were aided by interacting forces within Western society. With the
accumulation of wealth, the individual and the nation achieved a power not known before.
The monarchy of the Roman Church was broken as man freed himself from its international
control and from its cramping economic ethic. Accompanying trends toward nationalism and
self- determinism ushered in a new era of political relations. Leopold yon Ranke, esteemed
by some as the world's best-equipped historian, concluded that in breaking down the
political power of the Holy Roman Empire, the Reformation aided in establishing a
completely autonomous state sovereignty bounded by no extraneous considerations and
existing for itself alone. These developments he held to be the most important factors in
raising Western civilization to a place of power in world affairs.59 Meanwhile the influence
of Calvinism tended either to break down or to greatly lessen the power of national
monarchies and thereby establish political systems based more fully upon the principle of
consent. The fact that many of the seeds of freedom in Western civilization sprang up in
Calvinistic soil has perplexed historians who cite the authoritarianism of John Calvin's
Geneva as evidence that the great reformer was no champion of human liberty. Yet it is a
fact that the institutions of freedom in Western society arose in those countries where
Calvinism put down its strongest and deepest roots and effected its greatest penetration of
social and national life.60 This suggests that free institutions in Western society had a deep
spiritual as well as an ideological basis, and that spiritual factors may have effected greater
 57

changes toward freedom than ideological elements.

The Book of Mormon throws some light upon this perplexing problem. Nephi was
shown in vision that the early gentile colonists in America, who were Calvinists, were
critically hampered because many plain and precious teachings of Jesus and the Apostles
were not contained in the Bible, and that this caused the gentiles to "stumble ... insomuch
that Satin" had great power over them. They were bound down ideologically and
theologically by elements which suppressed the freedom and dignity of man. "Nevertheless,"
the angel informed the ancient seer, "thou beholdest that the Gentiles who have gone forth
out of captivity [in Europe] ... have been lifted up by the power of God." 61

When the situation is viewed in light of the universal apostasy from the New
Testament Church 62 and the effects of apostate dogmas upon the understanding of man in
Christian countries, it may be seen how there could be an authoritarian and deterministic
nature to Calvinism which was alien to true Christian principles. But because man in the
Reformation was motivated to a significant degree by the Spirit of God, the desire for
freedom burned in his heart; it expressed itself in every possible element within the social
and religious structures. Consequently there was both an outer authoritarian shell of dogma
in Calvinism, inherited from non-Christian philosophies which crept into the medieval
church, and an inner spiritual power which breathed freedom, human dignity, and
self-reliance into those who embraced that faith. These two opposing elements were at war
with each other, and particularly in America the spirit of freedom ultimately triumphed.

Out of the background of the Reformation new political theories were set forth, most
of them based upon the principles of human freedom and dignity. The idea of the social
contract63 -- the assumption that man originally lived in a "state of nature" and brought
society into being by agreeing to give up some or all of his "rights" in his natural state in
return for the advantages of organized society, particularly for the protection provided by
government -- became popular. The writings of the English philosopher John Locke
(1632-1704), in particular, found wide acceptance in the New World. His version of the
social contract was highly individualistic. It was based upon the assumption that man
possessed natural rights which government could not abrogate, that government existed only
by the consent of the governed, and that the role of government was to protect the rights of
man and provide for the administration of justice in society. The promulgation and wide
acceptance of such views either destroyed or greatly weakened the theory of the divine right
of kings and the structure of aristocratic society.

The American Scene

America -- A Promised Land

As a scriptural record, the Book of Mormon deals specifically with the Western
 58

hemisphere, revealing to some degree the history of that land and the decrees of God
concerning those who inhabit it. According to that volume, the Western hemisphere is a
choice land above all other lands, and it is reserved by the Lord to be a land of promise to
those who are brought to inhabit it. Moroni, the last historian of the Nephite record, wrote of
the Jaredite colony which left the ancient tower of Babel at the confusion of tongues64 and
came to the Western hemisphere: "The Lord would not suffer that they should stop beyond
the sea in the wilderness, but he would that they should come forth even unto the land of
promise, which was choice above all other lands, which the Lord God had preserved for a
righteous people."65 Continuing, Moroni explained: "Behold, this is a choice land, and
whatsoever nation shall possess it shall be free from bondage, and from captivity, and from
all other nations under heaven, if they will but serve the God of the land, who is Jesus
Christ."66

The Lord qualified this promise. To retain his freedom, man on the Western
hemisphere would be required to serve the God of the land, who is Jesus Christ.67 When the
ancient Jaredites failed to do this, they were brought to destruction, and the Lord led the
colony of Lehi and other remnants of Israel to the promised land. The divine promises and
decrees concerning the Western hemisphere were then reaffirmed to Lehi, who said:

The Lord hath covenanted this land unto me, and to my children forever, and also all
those who should be led out of other countries by the hand of the Lord ....

Wherefore, this land is consecrated unto him whom he shall bring. And if it so be that
they shall serve him according to the commandments which he hath given, it shall be a land
of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it
shall be because of iniquity; for if iniquity shall abound cursed shall be the land for their
sakes, but unto the righteous it shall be blessed forever.68

The divine program concerning the Western hemisphere rested upon two major
principles: First, the promised land had purposely been hid in the past from the knowledge of
other people in order that God's program concerning it might be carried out. Lehi explained:
"It is wisdom that this land should be kept as yet from the knowledge of other nations; for
behold, many nations would overrun the land, that there would be no place for an
inheritance." 69 Second, those peoples who have come to the Western hemisphere have been
brought or guided by the Lord. Lehi therefore said: "Wherefore, I, Lehi, prophesy according
to the workings of the Spirit which is in me, that there shall none come into this land save
they shall be brought by the hand of the Lord."70

The Discovery of America by the Gentiles

Joseph Smith held that the Western hemisphere was the base for God's program in the
last days, and that through the divine program universal peace would eventually be
established in the earth. Latter-day scriptures also declared that the gentiles would play a
 59

conspicuous role in these developing events. They are classed among the favored peoples of
the past unto whom God gave this choice land as an inheritance, and, depending upon their
righteousness, great promises were extended to them.

The Book of Mormon gives a definite spiritual basis to the discovery of the Western
hemisphere by Columbus. It also indicates that that land was brought to the knowledge of
the world in the Lord's own time, when the divine purposes could begin to be fulfilled. In
reporting his vision of the discovery of America by the gentiles, Nephi said: "I looked and
beheld a man among the Gentiles, who was separated from the seed of my brethren [i.e., the
American Indians] by the many waters; and I beheld the Spirit of God, that it came down and
wrought upon the man; and he went forth upon the many waters, even unto the seed of my
brethren, who were in the promised land." 71

Here Nephi gave attention to a source of motivation which the great discoverer
himself confessed on several occasions. "When Columbus represents himself as inspired by
the Holy Ghost, he is convinced to the bottom of his heart that he is speaking the truth,"
Wassermann stated. "This is no rhetorical flourish, no hypocrisy, no attempt to ingratiate
himself with the dignitaries of the Church; it is bitter, deep, earnest."72

The Early Gentile Colonists

Not only was the Western hemisphere revealed to the world by divine action, but
those who colonized North America were prompted to do so by the enlightening influence of
the Spirit of God. Having seen in vision the discovery of America by Columbus, Nephi was
shown another scene in the drama of God concerning that land. He reported:

I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out
of captivity, upon the many waters.

And it came to pass that I beheld many multitudes of the Gentiles upon the land of
promise ....

And I beheld the Spirit of the Lord, that it was upon the Gentiles, and they did prosper
and obtain the land for their inheritance ....

And ... I, Nephi beheld that the Gentiles who had gone forth out of captivity did
humble themselves before the Lord; and the power of the Lord was with them.73

Three items in this statement should be noted. First, Nephi beheld that the gentiles
who came to the promised land would go "forth out of captivity."74 In other words, the
ancient seer was shown that environmental factors would act as expulsive forces to prompt
the early colonists to emigrate to the New World. It is a historic fact that at no time in
English history had the claims of the monarchy been more exorbitant and oppressive than
 60

between 1603 and 1642, when the tide of emigration began to flow toward America. But the
presence of one motive for coming to the New World did not assume the absence of another.
The second point in the above statement is that Nephi also beheld that the Spirit of God
"wrought upon" the early colonists, prompting them to go to America.75 Like the discovery
of the Western hemisphere, the colonization of the New World had a definite spiritual basis.
"We go," the early Puritans said, "to practice the positive part of church reformation, and
propagate the gospel in America." 76 In this declaration they revealed the spiritual
motivation which they felt. From that vantage point, a Puritan historian could later conclude
that "God sifted a whole nation that he might send choice Grain over into this
Wilderness."77

Third, Nephi beheld that the early colonists humbled themselves before God, and for
this reason "the power of the Lord was with them." Because "the Spirit of the Lord ... was
upon the Gentiles, ... they did prosper and obtain the land for their inheritance."78 Here
Nephi revealed the spiritual (not merely the ideological or theological) basis upon which the
new system in America was rounded. As previously noted, the Book of Mormon states that
the Spirit of God is the spirit of freedom in man. 79 The urge for freedom was of particular
importance in America at this time. A "spirit of levelism" was strongly manifested, says one
authority, warring against older aristocratic forms of society from Europe which had gained
a foothold in the New World. 80 This "rising spirit," Vernon Louis Parrington observed,
"found expression in individualism, ... exalted liberty and hated tyranny -- a spirit that had
for its ultimate purpose the reduction of the powers of the political state."81

Students of American civilization have sought to explain this prevailing zeal for
freedom and enterprise and to determine its source. Alexis de Tocqueville referred to it as a
"democratic revolution" that glowed with heat and displayed a "strong spirit of
independence."82 To John Stuart Mill, the existing revolution consisted of "that go-ahead
spirit; that restless, impatient eagerness for improvement in circumstances; that mobility; that
shifting and fluctuating, -- now up, now down, now here, now there; that absence of classes
and class-spirit; that jealousy of superior attainments; that want of deference for authority
and leadership; that habit of bringing things to the rule and square of each man's
understanding."83 More recently Frederick Jackson Turner characterized the revolution by
"that coarseness and strength combined with acuteness and inquisitiveness; that practical
inventive turn of mind, quick to find expedients; that masterful grasp of material things,
lacking in the artistic but powerful to effect great ends; that restless, nervous energy; that
dominant individualism working for good and evil, and with all that buoyancy and
exuberance which comes from freedom."84

De Tocqueville concluded that equality and the desire for equality had much to do
with the "moral and social phenomena" which he beheld in America, so much so that the
ultimate ascendancy of the democratic principle assumed in his eyes the character of a law of
nature.85 Turner, on the other hand, held that the "striking characteristics" of the age were
"traits of the frontier." 86
 61

John Stuart Mill discredited de Tocqueville's conclusion, insisting that the impetus
derived from an equality of conditions could not be "the exclusive, or even the principal
cause." To support his position, he pointed out that the French Catholics of Lower Canada
enjoyed a relative degree of equality, yet no such revolutionary effects were manifested
among them.87 The same argument can be used to discredit Turner's conclusion.

Unlike de Tocqueville, Nephite prophets indicated that the desire for freedom and
equality among early Americans was primarily the product of a dynamic and enlightening
spiritual power in their lives. That divine power began to enlighten and stimulate the gentiles
in Europe before colonists came to the New World, but it wrought its most beneficial effects
in America. There can be little doubt that the American frontier helped release man from the
binding and restricting influences of aristocratic society, as Turner contended, and thereby
facilitated the free expression of that inner spiritual power which began to be made manifest
in the lives of Western man years before European colonists emigrated to the New World.
The frontier no doubt also developed coarseness and ruggedness of character, combined with
an increased facility to deal with material things. But to assign America's tremendous
contributions to the modern world to no higher source than the frontier disregards her
spiritual heritage and confuses primary causes with secondary factors. While Turner's
formula for America's genius and greatness was based paradoxically in a return to the
primitive, Latter-day Saint thought holds that European colonists were "established" in
America and "set up as a free people by the power of the Father."88 Man's general
responsiveness to that intelligent spiritual power -- not primarily the impact of an ideal or the
influence of the frontier -- was the basic reason why early Americans "prospered" in the
land.89

The American Revolution

Modern scriptures brought forth through Joseph Smith indicate that the enlightening
spiritual powers which the gentiles in the New World received contributed significantly to
the cause of their independence during the American Revolution. Nephi beheld that the
power of God would be with the early colonists in their struggle for freedom, and he saw that
they would be "delivered by the power of God out of the hands of all other nations." 90 The
ancient seer also beheld that in later years the gentiles in America would be "lifted up by the
power of God above all other nations." 91

The free institutions which were set up in America were merely the outward
expressions of an inner spirit which burned with enlightened intensity in the heart of man.
"That spirit of freedom and independence of thought, of speech and of action which a few
centuries before had germinated in Europe," Parley P. Pratt wrote, "and which, after a
stunted growth amid the thorns and thistles of kingcraft, the tares of priestcraft and the
weeds of superstition in the old world, transplanted itself and obtained a more vigorous
growth in the new world, had now grown to a degree of maturity and become consolidated,
 62

opening resources for all nations, under the inestimable guarantee of constitutional
liberty."92

Besides the spirit of freedom which came from God, a revelation mentioned another
factor by which the early colonists in America were established as a free people, evidencing
another aspect of divine providence in their behalf. It declared that "the Constitution of this
land" had been established "by the hands of wise men" whom God "raised up unto this very
purpose."93 Here the influence of great men inspired of God was recognized in the divine
program by which freedom and justice were established in North America. Of the framers of
the Constitution, James Madison wrote: "I feel it a duty to express my profound and solemn
conviction, derived from my intimate opportunity of observing and appreciating the views of
the Convention, collectively and individually, that there never was an assembly of men,
charged with a great and arduous trust, who were more pure in their motives, or more
exclusively or anxiously devoted to the object committed to them, than were the members of
the Federal Convention of 1787 to the object of devising and proposing a constitutional
system which should best ... secure the permanent liberty and happiness of their Country."94

The Fulness of Time

The Founding Fathers of the United States looked upon their work as ushering in a
new era of freedom and human dignity that would have significance to the whole world. "We
feel that we are acting under obligations not confined to the limits of our own society,"
Jefferson wrote. "It is impossible not to be sensible that we are acting for all mankind."95
John Adams also said: "I always consider the settlement of America with reverence and
wonder, as the opening of a grand scene and design in providence for the illumination of the
ignorant and the emancipation of the slavish part of mankind all over the earth." 96

Joseph Smith accepted these views at face value and built upon them. In a very real
and meaningful sense, he and his associates considered the work in which they were engaged
to be the next major step forward in the march of man toward universal freedom,
brotherhood, and peace. With constitutional freedom and justice established in America, the
seeds of liberty had only to grow and spread before the time was ripe to send forth a new
dispensation of Christ's gospel and begin to establish the kingdom of God upon the earth in
power and glory. Parley P. Pratt wrote:

A Washington and others were raised up and inspired by the spirit of freedom (which
is the Spirit of God) to form the constitution, and to organize and defend a country and
government as different from the tyrannical and oppressive governments of the old world as
light differs from darkness, or as heaven is higher than the earth. The hand of Providence
was manifest in all these events in order to prepare the way for His church and kingdom to
be re- established as in days of old, and to come forth out of the wilderness as a bride
adorned for her husband. Scarcely had this free government become established upon a solid
basis, when, lo! the heavens were opened and angels were commissioned to bear glad tidings
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of great joy to the people of that favored land -- tidings which have resulted in introducing
the kingdom of God, and organizing a people under the commandments and institutions of
the Almighty -- a people every way governed by direct revelation from the King of heaven
and earth, the Lord Jesus Christ. 97

Having spoken of the need for a new covenant to be established as a standard and an
ensign for the world, Elder Pratt declared that this required "a new organization [to] be
developed, fitted to the times and with the principles and laws adapted to the reorganization,
order and government of a renovated world." He then said:

Where and when should we look for the ... nucleus of such organization? Of course, in
a land of free institutions, where such organizations could be legally developed and claim
constitutional protection until sufficiently matured to defend itself against the convulsions,
the death struggles, the agonizing throes preceding the dissolution of the long reign of
mystic tyranny; and at a time when modern freedom had been consolidated, nationalized,
and its standard recognized among the nations.

Such an organization should also be looked for, in its first development, as

contemporary with the first dawn or development of the physical and political means
provided for the same result.

The beginning of the present century gave birth to those chosen instruments who were
destined to hold the keys of restoration for the renovation of the world.

The United States of America was the favored nation raised up, with institutions
adapted to the protection and free development of the necessary truths and their practical
results. And that great Prophet, Apostle and martyr,

JOSEPH SMITH

was the Elias, the restorer, the presiding messenger, holding the keys of the
"dispensation of the fullness of times."98

Summary

Joseph Smith held that God began to prepare the way for the introduction of His
kingdom on earth many years before it took place, and in doing so the Lord worked through
many honest and conscientious men. Having read a large book on the history of Christian
martyrs, he said: "I have, by the aid of the Urim and Thummim, seen those martyrs, and they
were honest, devoted followers of Christ, according to the light they possessed, and they will
be saved." 99

Nephi saw in vision many significant events by which the Western hemisphere would
 64

be opened to European colonists. The Book of Mormon teaches that the Spirit of God acting
in the lives of men brought about these developments and played a primary role in the rise of
Western society to a position of power in the earth. The Spirit of God expressed itself in the
spirit of freedom, in scientific inquiry and enlightenment, in economic enterprise, and in
political autonomy. These fruits were expressed particularly in North America, and by the
providence of God the United States Constitution was established. All these developments
were in preparation for the introduction of the kingdom of God on earth through the
instrumentality of Joseph Smith.

Chapter 4

Background of Covenant Society

Every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
And the Father teacheth him of the covenant. -- REVELATION

When the Spirit of God was poured out to a degree upon the gentiles of Western
civilization, one of its most important fruits was the development of covenant ideals and
relationships among those who were most responsive to its divine influence. Covenant
society was not a retreat into the smothering paternalism of a closed society, but a vital step
forward in the tradition of freedom and human dignity. It was the most individualistic
concept of society known to man, and the highest form of social arrangement possible for
intelligent beings to attain. The development of covenant ideals and relationships in Western
society provided an important background for the introduction of the kingdom of God upon
the earth through the instrumentality of Joseph Smith, as a divine covenant society through
which the will of God would finally be done on earth as it is in heaven.

Covenant Concepts In Western Civilization

Urge to Develop Covenant Relationships

The urge to establish society upon the principle of covenant, contract, or mutual
agreement developed in modern times simultaneously with the rise of Western civilization
since A.D. 1500. A study of the development of those covenant concepts in Western society
reveals that their early proponents were among those who were most responsive to the
spiritual forces which underlaid the Reformation. Calvinist thinkers developed an elaborate
system of covenants to govern the individual and society in their relationships to Christ.
Calvin correlated the Covenant of Grace, in particular, with the "inner renovation" of man's
heart and the "illumination" of his mind to the knowledge of God.1
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Inspired with the covenant ideal, Western man sought to build a new society with
contractualism as its most conspicuous feature. Religiously, the new principle was expressed
in the Calvinistic concept of Covenant or Federal Theology mentioned above. Politically, the
Social Contract, as noted in the preceding chapter, 2 provided the foundation of
constitutional government and represented the secularized version of an earlier religious
covenant. Republican and democratic government were but terms for contractual
government -government of the people, by the people, and for the people. Economically,
capitalism was rounded upon contractual relationships between the parties involved in
producing, distributing, and consuming goods. Eventually every major association which
developed as a result of the new impulses which awakened and sought to re-create Western
society, from the home to the international scene, was rounded upon the basis of covenant or
contract.

Development of Covenant Concepts

The writings of John Calvin, beginning with his Institutes of the Christian Religion, in
1536, expressed concepts of covenant theology which developed into a major theme in the
religious thought of the sixteenth century. The Magdeburg Bekenntnis, in print as early as
1550, also set forth such views, as did the writings of John Ponet, the exiled Bishop of
Winchester, who "developed these theories in England" as early as 1556. Bishop Ponet is
also credited with writing a major part of The Humble And Unfained Confession Of The
Belefe Of Certain Poore Banished Men (1554), which served as a background for later
covenant theology.3

The incipient trend toward covenant society was challenged and thereby stimulated
when Queen Mary, who came to the throne in 1553, sought to return England to the Roman
faith. Many English reformers joined with sympathizers "in covenant, by volunterie
profession, to obey the truth of Christ, and to witness against the abominations of
Antichrist."4 Others fled to continental Europe, where they continued to develop covenant
principles. The colony established at Frankfort, Germany, is best known. Though troubled
with strife and contention, the society was established upon a covenant foundation, and the
publication of its history aided in the spread of the covenant concept.5

It was out of this background that John Knox launched the reformation in Scotland.
His celebrated First Blast of the Trumpet Against the Monstruous Regiment of Women,
directed at Mary, Queen of Scotland, and Queen Mary of England, promised to elaborate
upon the social contract in a "second blast" to follow. But the need for further immediate
explanation was filled in 1558, when Christopher Goodman, another pastor trained in
Geneva, published his How Superior Powers Ought to be Obeyed of Their Subjects, in
which he developed the idea of society by covenant, or contract, as it pertained to the
elective nature of the monarchy. Another of two important works that appeared in 1561 6
declared: "We Beleue that none ought of his own authoritie to thrust himselfe into the
 66

government of the church, but that it ought to be done by election." 7 Robert Brown, the
Father of Congregationalism, also expressed similar views. "For ministers to assume their
calling," he contended, "there must first be an agreement of the church; so 'for civil
Magistrates, there must be an agreement of the people or Common welth.'" 8 The record of
the organization of Brown's congregation shows in detail the covenant nature of their system
and the spiritual atmosphere in which it was developed. 9

The idea of establishing society upon mutual covenant was a fundamental part of the
Puritan movement in England. To implement their desire to transform society according to
this principle, English Puritans utilized every available tool. The legalistic ideas of English
political philosophy -- principles within the Common law, Magna Charta, etc. -- were taken
over and used to good advantage.10 The covenant concept expressed in the Bible was made
another tool. The Massacre of St. Bartholomew, in which many French Protestants were
slaughtered in 1572, had brought forth the Vindiciae Contra Tyrannos, or the Grounds of
Rights Against Tyrants, "the first work in modern history that constructs a political
philosophy on the basis of certain inalienable rights of man." This and other similar political
works published on the Continent were also utilized in England to break the power of the
monarchy and establish representative constitutional government. 11

Within the ranks of the English Puritans a group arose, styled Independents.
Religiously they advocated a return to primitive Christianity, asserting that each
congregation should be rounded upon covenant and consent; they maintained that Christ's
"spiritual influence alone was sufficient to secure harmony and concord among the
congregations of the 'saints' "; the need of organized church discipline was rendered
superfluous. 12 Being true advocates of covenant society, the Independents formed
themselves into a political party. Within their ranks were thinkers whose names "stand high
in the list of influential contributors" to the democratic philosophy of government. Freedom
of religion and of speech were particularly stressed by the Independents many years before
Milton, Taylor, Baxtor, and Locke gained recognition by their partial condemnation of
intolerance.13

Other groups also looked back to the shadowy outlines of early Christian societies and
sought, by relying upon enlightening spiritual powers, to duplicate their covenant
structure.14 The Quakers established "thoroughly democratic" churches patterned after some
"cardinal features" of early Christian communities.15 Particularly, they associated covenant
society with the inner spiritual enlightenment of man. In their concept of the Inner Light, the
Quakers held that "there was direct illumination from God within every man's inner being;
that there was consequently no need for a priest or minister."16 The Church, as they viewed
it, was a body of believers actuated by the Spirit and united by covenant into a society where
all were enlightened and none was to be preferred above another. But such inner
illumination was made possible only by a "concentration of the thoughts on God."17 Here
was a key to the understanding of true covenant society. Isaac Penington, a Quaker leader in
the seventeenth century, held that true freedom under authority could properly be achieved
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in a social relationship only by the individual's responsiveness to the Spirit of Christ. He

concluded: "The unity, thus kept all will come into one outwardly also at length, as the Light
grows in everyone and as everyone grows into the Light; but this must be patiently waited
for from the hand of God, who hath the right way of effecting it and who alone can do it."18

Penington's position is in harmony, in its basic points, with the view set forth by
Joseph Smith. Latter-day Saints held that to some degree God "bestowed His Holy Spirit
upon... millions of people," including Luther, Calvin, Melancthon, Wesley, and others.19
But even though men in the religious bodies which were spawned by the Reformation were
measurably actuated by the Holy Spirit, they were not free from deficiencies and disorders.
The Book of Mormon portrays them as stumbling, in an "awful state of blindness," by their
failure to understand more fully the true nature and power of the Christian gospel. 20
Though they had "a Spirit upon them," Brigham Young observed, they did not "profess to
know enough to take the truth and leave the error." 21 According to the Latter-day Saint
view, they also lacked legitimate priesthood channels through which they could obtain the
Holy Spirit in its greater manifestations. George Q. Cannon explained: "Though they had not
the authority to build up the Church of God in its ancient purity, they still had a work to do
and they have come in their days and generations and have labored zealously, indefatigably
and fearlessly, regardless of death, inspired of God to do the work which they performed in
the various lands in which they labored." 22

Covenant Concepts In America

Many early American colonists brought the concept of society by covenant with them
from the Old World and expressed it in such documents as the Mayflower Compact, in
which members of the colony at Plymouth stated: "We whose names are underwritten ... do
by these presents, solemnly and mutually, in the presence of God and of one another
covenant and combine ourselves together into a civil body politic."23 Perry Miller, a noted
authority on American Puritanism, sought to determine why the Puritans came to the New
World. Aside from political and economic factors, he found that the early clergy who came
had previously formed mutual friendships and had given common allegiance to the views of
certain theologians. But above all, they were united almost to a man in asserting that the
form of church organization given in the scriptures was congregational. The heart of this
church theory was the covenant by which men, regenerated by the Spirit of God, covenanted
together and with God, and from their compact organized a church.

Having given careful study to the matter, Miller concluded that the colonization of
America by the Puritans was undertaken as a "positive crusade" in an effort to realize the
ideal of covenant society on a Christian foundation. To support this conclusion, he cited
Jonathan Mitchell, who sat at the feet of the first Puritan ministers and wrote in 1662: "The
latter Erecting of Christ's Kingdom in whole Societies ... was our Design, and our Interest in
this Country: tho' with Respect to the Inward and Invisible Kingdom, as the Scope thereof."
Miller observed further that the Puritan desire to develop a covenant society resulted from
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"the tremendous thrust of the Reformation and the living force of the theology."" The ideal
of society based upon covenant and the spiritual forces that gave it impetus, therefore, were
primary factors which promoted the early colonization of New England.24

Though the early colonists were enlightened by the Spirit of God to see the ideal of
society by covenant, they lacked access to divine spiritual powers sufficient to build up a
true covenant system and perpetuate it successfully in their midst. When Puritan children in
later generations failed to evidence a spiritual renewal sufficient to become identified with
the church on a spiritual plane, it was necessary to institute the famous "Half-Way
Covenant" of 1662 to cope with the problem. Later Solomon Stoddard, an influential
minister of Northampton, Massachusetts, initiated further concessions."25

Secularizing The Covenant Idea

Early Efforts

Even before American colonists were planting the covenant idea in the New World,
earlier advocates in Europe had begun to secularize the covenant concept and apply it to the
political problems which confronted them. In setting forth concepts of covenant theology in
1551, the Magdeburg Bekenntnis expressed the doctrine of the social contract and the right
of subjects to resist their rulers, as did John Ponet shortly thereafter. Using biblical and
classical illustrations, Ponet set forth "the social compact idea, the right to private property,
and the 'principle that the king should rule according to laws."26 These and similar
secularized concepts of covenant theology set forth by other writers became the basis of the
popular political thought of the eighteenth century.

One major effort to apply the principle of covenant to the political scene occurred in
England during the Cromwellian Commonwealth, from 1642 to 1660, when Puritan forces
overthrew Charles I and sought to establish their own government in place of the monarchy.
The Agreement of the People, the draft constitution of the commonwealth, was rounded
upon the idea of covenant and provided for bills of attainder, security of private property,
freedom of religion (except for Papists), freedom from impressment, and the equality of all
before the law. Except for the constitutions of the Connecticut and New Haven colonies in
America, this was the first record of a republican constitution in modern times. Dunning
observes that had this constitution been put into effect, "it would have stood as the express
will, not of Parliament, but of the people considered as individuals." 27

The ideas expressed during the whole period of Puritan activity in England were of
great importance to later political developments in Europe and America. John Locke, whose
political philosophy laid some of the main foundations for the American Revolution and the
Constitution of the United States, obtained much of his thought from this background. The
"key elements" in Locke's philosophy -- natural rights, social contract or covenant,
 69

government by consent, and the right of revolution -- had all been made clear in the debates
which occurred during the revolutionary period which began with the Puritan resistance to
Charles I.28 When the Agreement of the People was formulated and presented, it had
touched off a great debate. There is little in Locke's writings not found in the arguments set
forth at this time. His views on political philosophy "embrace arguments from both sides of
the debate."29

The American Scene

Locke's philosophy, in turn, found permanent lodging in the minds of the Founding
Fathers of the United States. His Two Treatises on Government, giving a sophisticated and
rational exposition of society by covenant or contract, became the official political text of
America's colleges in the eighteenth century. Jefferson had so thoroughly digested the great
Englishman's philosophy and drew so heavily upon it in writing the Declaration of
Independence that he actually employed the language of the Second Treatise in many places
without consulting the written text at the time of writing.30

But before Locke wrote, the idea of society by covenant and its political offspring, the
social contract, had been working their way into American thought and were being applied
by men in the New World. Similar ideas to those set forth by Locke had already developed to
such extent on the Western hemisphere that it is generally conceded that the Reverend
Thomas Hooker could easily have written parts of Locke's Second Treatise. The principles
set forth by the two men were very similar. The American minister's A Survey of the Summe
of Church Discipline, 31 which expressed his views, was published in 1648, forty years
before Locke wrote.

It is easy to see why many of the clergy, particularly in New England, gave
enthusiastic reception to the writings of Locke and other English liberals, and preached the
principles of government by contract and consent. As early as 1633, in Massachusetts, and
1674, in Connecticut, the practice arose of inviting the clergy to preach a sermon at each
election period. Year after year these sermons were delivered before the Governor and
Assembly. Frequently, they were printed and distributed throughout the country and were
discussed from the pulpit by local ministers. It is significant that the essential philosophy of
the American Revolution was set forth in these sermons, including the doctrine of civil
liberty as enunciated by Sidney, Locke, and Milton.32

Theologically, covenant principles thus generated later gave impetus to the dominant
ideal of eighteenth- century popularism, the social contract, which in turn formed the basis
of constitutional government. Indeed, the prevailing idea of Federal Theology, which most
of the early colonists espoused, included a national covenant as well as individual covenants.
Though they received more emphasis in Puritan New England, these doctrines were
commonly taught in all the colonies. The colonists considered themselves a modern Israel,
bound in national and individual covenant with God. That view was a major source of their
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union and of their strength. Rulers who violated the provisions of the national covenant were
considered usurpers, to be legitimately resisted. On this basis, the colonists set aside the rule
of George III and formulated a new national covenant the Constitution of the United States.
33

Limitations of Secular Covenant

As the Founding Fathers of the United States Constitution formulated that great
document, they came to grips with the problem of reconciling freedom and social union, and
concluded that under the secular covenant it could not be done. In discussing the advantages
of the United States Constitution and recommending it to his fellow Americans, James
Madison pointed out that self-interested groups rise naturally within a free society and seek
to achieve their own purposes, sometimes in ways that are adverse to the rights of other
citizens. There are two ways to cure the mischief of a faction or self-interested group, he
said, "the one, by removing its causes; the other, by controlling its effects." A free man's
natural tendency to be different causes self-interested groups to develop. Hence, there are
two methods of removing the causes of faction, "the one, by destroying the liberty which is
essential to its existence; the other, by giving to every citizen the same opinions, the same
passions, and the same interests." 34

The first remedy -- that of destroying the freedom which enables a faction or
self-interested group to exist -- Madison considered to be worse than the disease. "Liberty is
to faction what air is to fire, an aliment without which it instantly expires," he observed. "But
it could not be less folly to abolish liberty, which is essential to political life, because it
nourishes faction, than it would be to wish the annihilation of air, which is essential to
animal life, because it imparts to fire its destructive agency."35

The second remedy -- that of giving to every citizen the same opinions, the same
passions, and the same interests -- Madison considered to be "as impracticable as the first
would be unwise." He explained:

As long as the reason of man continues fallible, and he is at liberty to exercise it,
different opinions will be formed. As long as the connection subsists between his reason and
his self-love, his opinions and his passions will have a reciprocal influence on each other;
and the former will be objects to which the latter will attach themselves. The diversity in the
faculties of men, from which the rights of property originate, is not less an insuperable
obstacle to a uniformity of interests. The protection of these faculties is the first object of
government. From the protection of different and unequal faculties of acquiring property, the
possession of different degrees and kinds of property immediately results; and from the
influence of these on the sentiments and views of the respective proprietors, ensues a
division of the society into different interests and parties.

The latent causes of faction are thus sown in the nature of man; and we see them
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everywhere brought into different degrees of activity, according to the different

circumstances of civil society. A zeal for different opinions concerning religion, concerning
government, and many other points, as well of speculation as of practice; an attachment to
different leaders ambitiously contending for pre-eminence and power; or to persons of other
descriptions whose fortunes have been interesting to the human passions, have, in turn,
divided mankind into parties, inflamed them with mutual animosity, and rendered them
much more disposed to vex and oppress each other than to co-operate for their common
good.36

Because Madison saw no way to reconcile opposing elements and interests in a free
society, he and his associates discarded the idea of doing so and centered their attention
upon controlling their effects. They set forth the philosophy espoused in the United States
Constitution that government was designed in its first duty to protect man in his right to
different opinions and interests. But the machinery of government was organized -- by its
vertical and horizontal separation of powers and its system of representation -- so as to make
it exceedingly difficult for a group or a collection of self-interested groups to control the
several branches of government simultaneously in their interest. Though freedom by nature
spawns self-interested groups that oppose each other and seek to control government in their
own interest, the machinery of government which the Founding Fathers devised under the
Constitution was designed to "break and control the violence of faction" while the system
maintained justice and equal rights for all. 37

Madison and his colleagues could propose no better plan of union than to establish the
basis of an open society in which men would be free and justice would hold the balance
between them. Consequently, social union, to a degree, was sacrificed to freedom, except as
justice and equity under law provided the only real basis upon which union among free men
could be achieved. To this extent the Constitution in some measure fulfilled the covenant
ideals that brought it into being by the aid of the inspiration of God. But it also served to
demonstrate that when men secularize covenant principles it is not possible to combine
freedom and social union within the same system.

The Divine Nature of The United States Constitution

As a secular expression of the earlier concept of covenant theology which had been
planted in the hearts of conscientious men and given impetus by enlightening spiritual
powers, the Constitution of the United States was itself brought forth by divine assistance.
Joseph Smith was quoted by John Taylor as saying that that great document "was given by
the inspiration of God."38 Speaking of the need for man to be free, a revelation dealing with
the Constitution recorded the Lord as saying: "And for this purpose have I established the
Constitution of this land, by the hands of wise men whom I raised up unto this very
purpose." 39 This view was expressed repeatedly by the Prophet's associates in later years,
and it constitutes the Latter-day Saint position regarding the origin of the Constitution. 40
When taken at face value, it means that the Constitution of the United States has an integral
 72

place in Latter-day Saint thought, and it is included in that body of sacred literature which
they consider to be inspired of God.41

Evidence indicates that the Founding Fathers and their associates in the cause of
independence recognized the hand of God in the events of their time, and when
circumstances pressed hard upon them they gave utterance to their deep and abiding
conviction. "We shall not fight our battles alone," Patrick Henry declared on the eve of the
revolution. "There is a just God who presides over the destinies of nations; and who will
raise up friends to fight our battles for us." 42 Later, when the constitutional convention of
1787 was at a deadlock and the smaller states threatened to secede from the convention --
when as Gouverneur Morris afterwards said, "the fate of America was suspended by a
hair"43 -- Benjamin Franklin arose and said:

Mr. President, the small progress we have made after four or five weeks' close
attendance and continual reasonings with each other -- our different sentiments on almost
every question, several of the last producing as many noes as ayes is methinks, a melancholy
proof of the imperfection of the human understanding. We indeed seem to feel our own want
of political wisdom, since we have been running about in search of it ....

In this situation of this assembly, groping, as it were, in the dark, to find political
truth, and scarce able to distinguish it when presented to us, how has it happened, sir, that we
have not hitherto once thought of humbly applying to the Father of lights to illuminate our
understandings? In the beginning of the contest with Great Britain, when we were sensible
of danger, we had daily prayer in this room for the divine protection. Our prayers, sir, were
heard, and they were graciously answered. All of us who were engaged in the struggle must
have observed frequent instances of a superintending Providence in our favor. To that kind
Providence we owe this happy opportunity of consulting in peace on the means of
establishing our future national felicity. And have we now forgotten that powerful Friend?
Or do we imagine that we no longer need his assistance? I have lived, sir, a long time, and,
the longer I live, the more convincing proofs I see of this truth -- that God governs in the
affairs of men. And if a sparrow cannot fall to the ground without his notice, is it probable
that an empire can rise without his aid? We have been assured, sir, in the sacred writings,
that "except the Lord built the house, they labor in vain that build it," I firmly believe this;
and I also believe that without his concurring aid we shall succeed, in this political building,
no better than the builders of Babel. We shall be divided by our little partial local interests;
our projects will be confounded; and we ourselves shall become a reproach and by-word
down to future ages. And what is worse, mankind may hereafter, from this unfortunate
instance, despair of establishing governments by human wisdom, and leave it to chance, war,
and conquest.

I therefore beg leave to move that, henceforth, prayers imploring the assistance of
Heaven, and its blessings on our deliberations, be held in this assembly every morning
before we proceed to business, and that one or more of the clergy of this city be requested to
 73

officiate in that service.44

The circumstances under which this address was given preclude it being a statement of
mere high-sounding sentiments. It was an appeal to the deepest convictions of the soul. And
in making the appeal Franklin referred to a knowledge which he knew existed in the hearts
of many delegates, that divine guidance had been evident in the course of the Revolution.
That knowledge they could only have received by the Holy Spirit. 45 Though the motion to
have prayer was not acted upon for reasons which some delegates considered to be important
at the time, 46 Franklin's appeal apparently had a powerful effect upon the convention.47
Jonathan Dayton of New Jersey recalled several years later:

The Doctor sat down, and never did I behold a countenance at once so dignified and
delighted as was that of Washington, at the close of this address. Nor were the members of
the Convention generally less affected. The words of the venerable Franklin fell upon our
ears with a weight and authority, even greater than we may suppose an oracle to have had in
a Roman senate! A silent admiration superseded, for a moment, the expression of that assent
and approbation which was strongly marked on almost every countenance.48

To such extent did Washington feel the influence of God's guiding hand in the events
in which he played a conspicuous role that he said in his First Inaugural Address:

It would be peculiarly improper to omit, in this first official act, my fervent

supplications to that Almighty Being, who rules the Universe.... No people can be bound to
acknowledge and adore the invisible hand, which conducts the affairs of men, more than the
people of the United States. if very step, by which they have advanced in the character of an
independent nation, seems to have been distinguished by some token of providential agency.
And in the important revolution just accomplished in the system of their United Government,
the tranquil deliberations and voluntary consent of so many distinct communities, from
which the event has resulted, cannot be compared with the means by which most
Governments have been established, without some return to pious gratitude along with an
humble anticipation of the future blessings which the past seem to presage. These
reflections, arising out of the present crisis, have forced themselves too strongly on my mind
to be suppressed.49

The Contemporary Scene

The Dawning of a New Era

Few years so clearly mark the beginning of a new era as does the year 1829, 50 when
the foundations of the Dispensation of the Fulness of Times were being laid. In that year the
Book of Mormon was translated and sent to press. The Aaronic and Melchizedek
Priesthoods were restored to the earth by heavenly messengers, 51 thereby establishing the
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means of renewing the everlasting covenant of God with man.

America at that time was a "country of beginnings, of projects, of designs, of

expectations," aimed at the "reform of domestic, civil, literary, and ecclesiastical
institutions."52 New ideas were coming forth, and old forms and standards were being
discarded. New inventions, new freedoms, and new philosophies were the bywords of the
day. "A new world was struggling to be born" all over the United States and Western
Europe.53 A new era has dawned upon our planet," Parley P. Pratt wrote, "and is advancing
with accelerated force, with giant strides." 54

The Rise of the Common Man

Jefferson declared in the Declaration of Independence that all men were created equal,
but it was not until the second quarter of the nineteenth century that the common man in
America came into his own. John Allen Krout and Dixon Ryan Fox therefore entitled their
study of American life during these years The Completion of Independence, 1790-1830,55
and Carl Russell Fish named his book on the same general period The Rise of the Common
Man.56 After 1820, in particular, egalitarian movements sought to close the gap between the
high and the low, the rich and the poor, the privileged and the underprivileged, as reform
movements gained strength and momentum. The shackles which bound men were being
broken, and the individual was gaining the freedom to think for himself and to act for
himself in all spheres of life.

This was a day when the individual was the world. Americans expressed an impatient
individualism that challenged old social, religious, and political ties, and grew restive under
the stifling restraints of tradition and custom. The perception of the ideal of individualism,
Emerson explained, was a "sword such as was never drawn before." 57 The stirring words of
the American scholar's Phi Beta Kappa address expressed the prevailing attitude. "If the
single man plant himself indomitably on his instincts, and there abide," he exclaimed, "the
huge world will come round to him."58 By the criterion of ardent individualism, old forms
of society were weighed in the balance, and those that were found wanting were cast aside.
Should the institution resent such treatment and threaten to excommunicate the individual,
the person often acted first, and "in public and formal process" excommunicated the
institution. 59 Presidents, legislators, judges, and people of prominence listened eagerly
while new theories for reorganizing society in the interest of the individual were expounded.
60 President Andrew Jackson was so imbued with this desire that he considered it a divine
calling to work in the interest of the common man, "and no man was ever better disposed to
work in his vocation in season or out of season."61

The cause of women's rights was also championed by ardent zealots who adopted the
language of Jefferson in their "Declaration of Sentiments," which emphasized the grievances
women had suffered under male tyranny, while proclaiming in positive terms that henceforth
women should be free.
 75

As could be expected, several divisions resulted from the transformations which

occurred in society. Religiously, the awakening spirit split every church into Old and New,
Papal and Protestant. The rise of Jacksonian Democracy in 1828, with its emphasis upon the
common man and the laboring classes, was attended with like effects in the political realm of
life. "It was a proud day for the people," Amos Kendall declared at the inauguration of
Jackson; but Justice Story, John Marshall's close friend and disciple on the Supreme Court,
reported another mood in accents of bitterness: "The reign of King 'Mob' seemed
triumphant."62

The Quest for Union

With the emergence of the spirit of freedom and the rise of the common man, there
developed also a dominant quest for social union in America and Western Europe. The zeal
for freedom and union were two incompatible desires, except as they could be united in a
true covenant society. All that was lacking was the full covenant concept and the divine
program by which it could be established among men.

The existence of the ideals of ardent individualism and social union simultaneously in
the hearts of men during the second quarter of the nineteenth century presents a difficult
condition for historians to explain. But though it was an age of individualism epitomized by
the personal examples of Emerson and Thoreau, the world, in the words of the former, was
"awakening to the idea of union."63 Orestes A. Brownson, another spokesman of the time,
declared: "Progress is our law, and our first step is UNION." 64 William Ellery Charming
explained:

In truth, one of the most remarkable circumstances or features of our age is the energy
with which the principle of combination, or of action by joint forces, by associated numbers,
is manifesting itself. It may be said, without much exaggeration, that everything is done now
by Societies. Men have learned what wonders can be accomplished in certain cases by union,
and seem to think that union is competent to everything. You can scarcely name an object for
which some institution has not been formed.65

Brotherly association was the guiding ideal of many reformers of the time. They and
their European counterparts were convinced that the demands of an advancing civilization
would be cooperative in nature. "They were rounded in love and in labor," Emerson said of
the new associations which were formed. "They proposed ... to amend the conditions of men
by substituting harmonious for hostile industry."66 In the words of Albert Brisbane, it would
not be "through hatred, collision, and depressing competition; not through war, whether of
nation against nation, class against class, or capital against labor; but through union,
harmony, and the reconciling of all interests" that the world would be renovated and the
"suffering masses of mankind" elevated.67
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Emphasis upon union was not viewed as a retreat, but as a step forward in social
arrangements and progress. Bestor noted that the proponents of association seriously
considered societies based on social union to be the means by which the world could be
reformed.68 And Martineau observed that the possible application of the principle of
cooperation to large classes of society was "the most important dispute," perhaps, that was
"agitating society."69

Needless to say, the proponents of association failed in their efforts to reconcile

freedom and union. A. J. Macdonald, a devout follower of Robert Owen's New Harmony
experiment until the hard realities of life convinced him that it must fail, was forced to
conclude that Owen's "principles were either entirely erroneous, or much in advance of the
age in which he promulgated them."70 Having observed the futile efforts of the
Transcendentalists to achieve social union among the electric personalities at Brook Farm,
Emerson philosophized: "Spoons and skimmers you can lay indiscriminately together, but
vases and statues require each a pedestal for itself."71 Because he saw no solution to the
problem, the New England sage wrote: "Dear heart, take it sadly home to thee, that there will
and can be no cooperation."72

The value of the many experimental communities by which men sought to achieve
social union in Joseph Smith's day was not found, as Emerson observed, in what they
actually accomplished, but in "the revolution" which they indicated was on the way.73
Today men have largely forgotten the many community experiments which were then
proposed in response to the propelling urge to achieve social union. But though Owen at
New Harmony, Ripley at Brook Farm, and a hundred others with like desires contributed
little of lasting value for the historian to record, their efforts stand as barometers registering
the ideals which caught the attention of men in that period and the inner desires which filled
their souls. The fact that they sought for a system of society that could reconcile, without
violence, the ideals of freedom and union, indicates that the time was ripe to establish a true
covenant society. Only such a society could answer the needs of the time, and the future.

Summary

A significant preparation for the kingdom of God, which also showed the fruits of the
Spirit of God in the life of Western man, was the development of covenant ideals and
relationships. In the rise of Western society after A.D. 1500, men expressed the urge to form
such associations. By the nineteenth century every major feature of society in America was
based upon contractual relationships, a distinguishing mark of Western society in general.
The Constitution of the United States was a secular expression of the covenant principle.
During the second quarter of the nineteenth century, the dominant elements by which a
covenant society could be established fully emerged in America, including the trend toward
individual freedom and the quest for the free and open union of man. The time was ripe for
the introduction of the kingdom of God on earth.
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Chapter 5

Zion's Covenant Society

This is a new and everlasting covenant, even that which was from the beginning. --
REVELATION TO JOSEPH SMITH.

Joseph Smith was positive and optimistic in his assessment of the contributions of
Western civilization. God had poured out His spirit to a degree upon the gentiles, and the
Spirit's influence in the life of man had brought forth many divine and eternal principles --
the principle of freedom, justice, equity, and union through covenant or contractual
relationships. With the Constitution of the United States established as a great secular
covenant guaranteeing man the full expression of his inalienable rights, the Prophet claimed
that he was called of God to bring about a "renewal of the everlasting covenant" by which
Zion could be built and the kingdom of God established in its fulness upon the earth. 1 Jesus
was the mediator of this covenant, 2 which God had established with the righteous "from the
beginning."3 Upon it a new society was to be built and perfected as "a light to the world," a
"standard" for God's people. As the nucleus of the millennial kingdom, it would be a
"messenger" to prepare the way before Christ's coming to reign on earth according to the just
and holy principles embodied in the kingdom of God.4

The time was ripe for the establishment of the divine covenant system. Parley P. Pratt
reasoned that "moral energy and spiritual light must be forthcoming from the heavens
commensurate with the physical and political preparations for a new Era," and with these
developments a "new dispensation should be manifest, a new covenant established, 'A
Standard' for the nations, 'An Ensign' for the people."5 But for man to realize the objective
of universal freedom under constitutional law, the Saints held that he had to recognize that
freedom was born of the Holy Spirit and that it could be sustained and spread abroad only by
the aid of that enlightening power. To this end man would have to acquire an understanding
of the nature of the Holy Spirit, the laws that controlled its expressions, and its several and
varied operations in human life. By dedication to righteousness, by obedience to divine laws,
and by responsiveness to the enlightening influence of the Spirit, man would have to assist
in bringing about the conditions by which God could pour out His Holy Spirit upon all flesh.
Only then could universal peace, righteousness, and justice become a reality.

Covenant Principles In Zion

Covenant Defined
 78

A covenant is a solemn compact, agreement, or contract entered into by two or more

persons or parties, in which each of the contracting parties freely binds himself to abide by
certain principles and fulfil given obligations. In the sense that covenants were the
foundation upon which the kingdom of God rested, they were sacred agreements between the
Lord and man, and they concerned God's promises to man and man's duty to God and man.

God operates by covenant in His relationship with man, promising stipulated blessings
to be received on the performance of a condition -- obedience. Since a covenant is a personal
agreement which expresses the will of each of the contracting parties, revelation from God
must be forthcoming in order to solemnize each covenant which involves Deity. No person
or group of individuals can enter legitimately into a covenant with God except by direct and
immediate revelation from Him. And either God must personally express His will in making
the covenant or an authorized agent must act under inspiration as the Lord's representative in
forming the agreement.

Spiritual and Secular Covenants

Within the kingdom of God there was a variety of covenants involving both spiritual
and secular relationships. The Church was based upon divine covenants of eternal truth and
human regeneration. The full program of Zion extended these covenant relationships into the
social and economic spheres of life. These covenants brought the blessings of true peace,
union, temporal prosperity, and eternal life to those who complied with their divine
requirements. The government of God, on the other hand, was based upon the civil covenant
of freedom, legal justice, and equity before the law of the land. This covenant secured these
blessings to all within the kingdom.

Specific Covenants

Though conceived in obscurity and born on the edge of the American frontier, Zion's
covenant society was a system "fitted to the times and with the principles and laws adapted
to the reorganization, order and government of a renovated world."6 With the restored
gospel as a foundation of enlightening spiritual truth and power not before possessed by
Western man, 7 Joseph Smith sought to build a unique society based upon free and open
covenant. "It was my endeavor to so organize the Church," he said, "that the brethren might
eventually be independent of every incumbrance beneath the celestial kingdom, by bonds
and covenants of mutual friendship and mutual love."8 This covenant concept put the
Prophet in the main stream of Western history. It made the Renaissance and Reformation
relevant and important, and, in the Latter-day Saint mind, preparatory to Zion and her related
political program.

The new and everlasting covenant was the fulness of the gospel of Jesus Christ, and
when completely revealed it embraced every promise and agreement within the divine plan
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of life and salvation 9 by which the true believer could be admitted into the celestial family
of Christ to inherit all that the Father had. He would receive a fulness of the Father's glory
and power in the resurrection and be made like the exalted Man of Holiness in all His
essential powers and tributes of life.

The Prophet made it clear that each aspect of the divine program which led to that
exalted state rested upon the foundation of covenant. He was promised that he would be
given covenants "sufficient to establish" the Saints in Ohio, where they were then gathering,
and in the New Jerusalem, where the central program of the kingdom was to be developed.10
By those covenants, the Saints were to "bind" themselves freely to act "in all holiness before
God."11

By baptism, believers initially "complied with the requirements of the new covenant."
12 In taking upon themselves the name of Christ and becoming members of the Lord's
family, they committed themselves to respect and love others as themselves and to fulfil the
requirements of the gospel.13 Thereafter, they were to comply with "the church
covenants,"14 and all their teachings were to be "according to the covenants."15 Officials
were to serve only as the members gave their consent and pledged their support. 16 By the
ordinance of the sacrament, members renewed their covenants with the Lord and received
again the assurance that by their faith and worthiness they would have the Holy Spirit to be
with them, to bless and guide them to eternal life.17 Meanwhile, they were committed to
honor the law of the Sabbath which was given to God's people "throughout their generations,
for a perpetual covenant,"18 and which carried promises of both spiritual and temporal
blessings.19 Being part of the order of God by which man was prepared to enter into His
presence, 20 the law of tithing was also a covenant which carried the promise of spiritual and
temporal blessings.21 In like manner, the Word of Wisdom was "given for a principle with
promise,"22 conformity to which assured the Saints greater strength of body and "great
treasures of knowledge, even hidden treasures," through keeping their bodies fit receptacles
of the Holy Ghost. 23

Since the Book of Mormon contained "the fulness of the gospel of Jesus Christ," 24 it
was "the new covenant" of God with His people in modern times, and the law and doctrine
of that volume was binding upon those who received it. They were "not only to say, but to
do" according to its teachings and "bring forth fruit meet for their Father's kingdom?" 25

With their lives established upon those covenant foundations, the Saints were to build
up Zion by means of further covenant relationships. Priesthood authority and rights carried
covenant obligations. Those ordained to the Aaronic Priesthood were to observe "the duties
of their office, as given in the covenants." 26 Men ordained to the higher, or Melchizedek
Priesthood, were given by God a specific covenant which opened the way for them to inherit
all that the Father possessed. 27 To this end, they were to receive all the covenants of the
priesthood and to implement them in building up the full and perfect order of Zion -- the
divine patriarchal order. 28 This included the establishment of Zion's law of consecration
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and stewardship wherein the faithful consecrated all they possessed to God "with a covenant
and a deed" that could not be broken.29 The capstone of the divine patriarchal order was the
new and everlasting covenant of marriage.30

Finally, the central program of Zion's educational system (known as the School of the
Prophets) was based upon the principle of covenant,31 in which the president or teacher
saluted his brethren in "remembrance of the everlasting covenant" and received a like
saluation from them in return.32

As could be expected, missionaries expounded upon the "new covenant" and

encouraged converts to gather to Zion where the divine system was being built.33 Members
were reminded repeatedly to keep the covenants which they had made. 34 "And this shall be
our covenant," Brigham Young wrote by revelation, "that we will walk in all the ordinances
of the Lord."35 Those who did so had the promise of God, "with an immutable covenant,"
that all things would work together for their good,36 and that they would "obtain mercy." 37
Significantly, the volume containing the published revelations and inspired writings of
Joseph Smith was named The Doctrine And Covenants, and its earliest forerunner was
entitled "The Articles And Covenants Of The Church Of Christ." 38 It therefore was natural
for the Prophet to instruct "the Saints on points of duty, such as observing covenants."39

The Object of Covenant Society

The great object of Zion's covenant society was to elevate man, as a free and
responsible creature, to be an heir through Christ of all that the Father possessed. In the
divine patriarchal order, Christ, as the Firstborn, was the sole heir of the Father's kingdom,
holding the birthright in that eternal family order.40 But man could become a joint-heir
through Christ in the Father's kingdom.

This was the most exalting relationship possible for a living being to attain. An heir
inherited and thereby owned jointly all that belonged to the Father. It could be said that an
heir had his name on the same eternal account with Jesus Christ, with an equal fight to draw
upon the divine intelligence, power, and wealth which constituted the Father's vast kingdom.
He could use it to develop his individual stewardship and increase his power and righteous
influence on earth and in eternity.

The Nature Of Covenant Society

Requisites Within Man

The Prophet taught that covenant society could exist only when it rested upon a
foundation of free and open union. For this reason, the work of establishing such a society
had to begin deep in the fiber of men's souls. There, in the inner being of man, the elements
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of true peace, union, strength, and vitality had to be developed, upon which the outward or
tangible system could be built. There could be no peace between two when there was not
peace in one, just as there could be no concert in two when there was no concert in one.
When an individual is not individual, he is not at peace with himself and in harmony with
the infinite. Here, according to the Saints, was the place to begin. A Latter-day Saint writer
observed: "No system that has not within it the elements of power, or unity, or greatness, in
its embryonic state, or when passing through a process of development, can possess them
when it attains to its full strength and stature."41

Individualism

The spirit of freedom must burn as a fire within the soul of man in a true covenant
society, supported by a dynamic philosophy of freedom and human dignity. This was true of
Zion's covenant society. Mature individualism was a cardinal principle within the system.
Man was not to "counsel his fellow man, neither trust in the arm of flesh." 42 The divine
decree was: "Ye shall not esteem one flesh above another, or one man shall not think himself
above another."43 Instead, each man was to stand as an independent agent under God. To
this end the gospel had been restored: "that every man might speak in the name of God the
Lord, even the Savior of the world." 44 The Prophet was inspired to correct a biblical
passage which dealt with man's relationship to his fellow beings in a true Christian society. It
concluded: "Therefore, let every man stand for himself, and not another; or not trusting
another."45

Joseph Smith taught these principles repeatedly to the Saints and his associates.
"Every man lives for himself," the Prophet declared.46 "No man can be exalted in the
celestial kingdom unless he be independent," Brigham Young therefore concluded. 47
"Every mortal being must stand up in an intelligent, organized capacity, and choose or refuse
the good, and thus act for himself. All must have that opportunity, no matter if all go into the
depths of wickedness."48 Again:

Those men, or those women, who know no more about the power of God, and the
influence of the Holy Spirit, than to be led entirely by another person, suspending their own
understanding, and pinning their faith upon another's sleeve, will never be capable of
entering into the celestial glory, to be crowned as they anticipate; they will never be capable
of becoming Gods. They cannot rule themselves, to say nothing of ruling others, but they
must be dictated to in every trifle, like a child .... They never can hold sceptres of glory,
majesty, and power in the celestial kingdom. Who will? Those who are valiant and inspired
with the true independence of heaven, who will go forth boldly in the service of their God,
leaving others to do as they please, determined to do right, though all mankind besides
should take the opposite course.49

John Taylor, who succeeded President Young in the leadership of the Church, was
equally emphatic:
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I was not borne a slave! I cannot, I will not be a slave; I would not be a slave to God;
I'd be his servant, friend, his son. I'd go at his behest; but would not be his slave. I'd rather be
extinct than be a slave .... I'm God's free man; I will not, cannot be a slave!50

George Q. Cannon also asserted that he "would not abate one iota, not a hair's
breadth," in sustaining every man's fight "to follow the dictates of his own conscience, as
long as, in so doing, he does not trespass upon the rights of his fellow man."51 He therefore
exhorted the Saints to maintain the principle of freedom, but to learn the truth for themselves
by means of the Holy Spirit:

Do not, brethren, put your trust in man though he be a Bishop, an Apostle, or a

President .... When men and women depend on God alone and trust in Him alone, their faith
will not be shaken if the highest in the Church should step aside ....

Therefore, seek after the Holy Spirit and the unfailing testimony of God and His work
upon the earth. Rest not until you know for yourselves.52

Respect for the Just Rights of Others

The free members of Zion's covenant society had to respect and give voluntary
deference to the just rights and interests of others, recognizing that there could be no true
freedom without an equivalent obligation, and that man's responsibility to his fellow man
was commensurate with the freedom which he enjoyed. This meant two things: first, that a
free man imbued with covenant ideals had the obligation to uplift the downtrodden in ways
that preserved the recipient's individuality and personal dignity; and second, that thereafter
each person had to treat others with the respect and consideration that he expected for
himself, in the transactions of life. Otherwise, the free and open union which was necessary
to establish a covenant society could not exist. A revelation which gave insights into Zion's
covenant society admonished the Saints: "Let every man deal honestly, and be alike among
this people, and receive alike, that ye may be one."53

When the principle of covenant was extended to all spheres of society, the
requirement to esteem a brother as one's self applied of necessity to economic matters, as
well as to other relationships of life. Otherwise true and full union could not exist, for
economic inequalities and injustices would destroy the free and open union which was
necessary to a covenant society. A revelation therefore admonished each person among the
Saints to "esteem his brother as himself" in such matters, that they might "be one."54

Charity

Zion's covenant society could exist permanently only if its members were imbued with
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charity, the pure love of Christ, sufficient to motivate them to live outside themselves in
service to others. This was a dynamic and progressive relationship which required man to act
not only in ways that were just, but beneficial, to others. Thus the Prophet corrected a
passage in the apostle Peter's writings to read: "Charity preventeth a multitude of sins." 55

Purity of Heart

Man had to be pure in heart if, as a free individual, he was to achieve the social union
required to build a covenant society. Jesus made it clear to the Nephites that purity was
prerequisite to true union, 56 and Joseph Smith stressed the same point. If the Saints were to
"act in concert... according to the ancient Priesthood," he explained, they had to "be a select
people, separate from all the evils of the world -- choice, virtuous, and holy."57 True social
union could exist only among a free and holy people. Again the Prophet went to the root of
the matter: "Without controversy, that friendship which intelligent beings would accept as
sincere must arise from love, and that love grow out of virtue, which is as much a part of
religion as light is a part of Jehovah." 58

Industry and Frugality

Industry and frugality were cardinal principles within Zion's covenant society, not
merely sanctioned, but enjoined upon man by the law of God. Of necessity, covenant society
was a dynamic and on-going relationship, and its purpose was diminished if it was not
designed to achieve some positive end or blessing. Alma admonished: "See that ye refrain
from idleness."59 To the Saints in this dispensation, the Lord declared: "Thou shalt not be
idle; for he that is idle shall not eat the bread nor wear the garment of the laborer."60 Again:
"Cease to be idle; cease to be unclean; cease to find fault one with another; cease to sleep
longer than is needful; retire to thy bed early, that ye may not be weary; arise early, that your
bodies and your minds may be invigorated." 61 Another revelation therefore warned: "The
idler shall be had in remembrance before the Lord."62

Liberality

Liberality, with wisdom, was another cardinal principle of Zion's covenant society,
particularly in alleviating the conditions of the poor. Those who refuse to contribute to the
poor, the Prophet admonished: "Away with your meanness, and be liberal."63 A blessing
which he gave through the Urim and Thummim to Newel K. Whitney exhorted the faithful
but shrewd bishop in the Church to overcome "all the narrow-mindedness of his heart and all
his covetous desires" and to "deal with a liberal hand to the poor and the needy, the sick and
the afflicted, the widow and the orphan." Of the results that would follow the application of
such a policy when wisely administered, the blessing said: "And it shall come to pass that
according to the measure that he meteth out with a liberal hand unto the poor, so shall it be
measured to him again, by the hand of his God, even an hundred fold."64
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In establishing the basis for a new and more meaningful society, Joseph Smith
proposed to start with the issue of motivation. He defined correct social principles and
showed their relationship to the law of Christ, which had as its purpose the joy and
development of the individual. In the development of the new order, the heart of man had
first to be changed so that he would be honest, merciful, and liberal in his dealings with his
fellow man. Jacob, a Nephite prophet, said to his people:

Think of your brethren like unto yourselves, and be familiar with all and free with
your substance, that they may be rich like unto you. But before ye seek for riches, seek ye for
the kingdom of God.

And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and
ye will seek them for the intent to do good -- to clothe the naked, and to feed the hungry, and
to liberate the captive, and administer relief to the sick and the afflicted.65

As one means of giving expression to the philosophy of liberality, Bishop Newel K.

Whitney was instructed to prepare a "sumptuous feast" which lasted for three days. Of it,
Joseph Smith wrote:

This feast was after the order of the Son of God -- the lame, the halt, and the blind
were invited, according to the instructions of the Savior .... The company was large, and
before we partook we had some of the songs of Zion sung; and our hearts were made glad by
a foretaste of those joys that will be poured upon the heads of the Saints when they are
gathered together on Mount Zion, to enjoy one another's society, when there will be none to
molest or make us afraid.66

Mrs. Whitney later said of the influence of this feast upon her husband:

He often referred to it afterwards and testified of the great blessing he felt in

associating with the meek and humble whom the Lord "delights to own and bless." He said it
was preferable and far superior to the elegant and select parties he afterwards attended, and
afforded him much more satisfaction.67

The Accumulation of Wealth

Joseph Smith taught that when the desire to accumulate wealth was expressed within
the framework of the principles of true covenant society it was in harmony with the
principles, standards, and ideals of the gospel of Christ. "Improvement belongs to the spirit
and plan of the heavens," Brigham Young declared. 68 He added that it was the duty of the
Church to teach man "how to live, and how to become healthy, wealthy and wise," that he
might thereby be elevated to "the higher plan of the Gospel."69
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The problem of wealth, as Latter-day Saints saw it, was not found in man's desire to
accumulate earthly goods, but the need for man to use and control wealth properly. John
Taylor explained that the desire to possess and accumulate wealth was "as correct as any
other principle," if man could "understand it, control it, and rightly appreciate the
possessions and blessings" he enjoyed.70 The Prophet likewise taught: "Be charitable and
liberal with your substance, for it is only a secondary consideration -- the use you make of it
is the primary consideration."71

Those who practiced the law of God in past ages, Erastus Snow observed, were made
"prosperous"; and similar results were expected from its modern application.72 Orson Pratt
recalled that before the Church was one year old in this dispensation a revelation promised
that under the law of God the Saints would "become the richest of all people."73 But this
could not fully be realized, George Q. Cannon stressed, until they were organized according
to the complete law of Zion.74 With this view, Sidney Rigdon wrote:

Let industry and enterprise be encouraged, not merely as appendages of our religion;
but as an identity with it, as part of it, without which the other parts would be of little
consequence; yea, may I not say, let them get riches; however some might be ready to say in
opposition to this, that it is impossible for a rich man to enter into the kingdom of heaven;
admit it, but does this argue that those who have sacrificed their all for the kingdom of
heaven's sake and entered in, should not get rich after they get there, no verily; for the Savior
has said in language not to be misunderstood, "That he that forsaketh father or mother, wife
or children, houses or lands, for my sake and the gospel's shall have in this world an hundred
fold, and in that which is to come eternal life."75

Self-aggrandizement

Zion's covenant society was based upon the premise that man should develop himself
and expand his influence and power. Though some denounced the principle of
self-aggrandizement as being wrong, Joseph Smith taught that it was "a correct principle."
But he made it clear that it could "be indulged upon only one rule or plan, ... to elevate,
benefit and bless others first." "If you will elevate others," he explained, "the very work will
exalt you." 76

Upon this principle God exalts and glorifies Himself. "This is my work and my glory
[i.e., how I acquire glory]," the Lord informed Moses"to bring to pass the immortality and
eternal life of man." 77 Jesus employed the same principle to acquire a fulness of the Father's
glory, for He "received grace for grace"; that is, He received grace from the Father as He
gave grace to others.78

Joseph Smith taught that man can apply the same principle and receive the same
results. Having stated that man's purpose in the gospel is to be glorified in Christ as Christ is
glorified in the Father, the above revelation said to the Saints: "Therefore, I say unto you,
 86

you shall receive grace for grace.'79 Another revelation taught that this principle underlies
man's service to others through the priesthood. Having declared that power in the priesthood
can be exercised only by persuasion, long-suffering, gentleness, meekness, and love, it said
of the by-product of such actions by man: "Thy dominion shall be an everlasting dominion,
and without compulsory means it shall flow unto thee forever and ever."80

Social Union

As a system which espoused the ideal of ardent individualism, Zion's covenant society
was based upon the principle of social union. A revelation said of the principle of union in
its economic expression in Zion: "If ye are not one ye are not mine."81 John Taylor
explained: "We are seeking to establish a oneness, and that oneness under the guidance and
direction of the Almighty." 82 Because such union, based upon true freedom and
individualism, was a vital element within Zion's covenant society, Brigham Young asserted
that those who were opposed to it were "opposed to God."83

Joseph Smith continually encouraged the Saints to make a "long and strong pull all
together," contending that only through a union of effort could they realize their best
interests.84 "All must act in concert, or nothing can be done," he said.85 "The greatest
temporal and spiritual blessings which always flow from faithfulness and concerted effort
never attend individual exertion or enterprise." 86 Again he said of the benefits of free and
open union:

Unity is strength. "How pleasing it is for brethren to dwell together in unity!" Let the
Saints of the most high ever cultivate this principle, and the most glorious blessings must
result, not only to them individually, but to the whole Church -- the order of the kingdom
will be maintained, its officers respected, and its requirements readily and cheerfully
obeyed.87

Latter-day Saints held that the whole plan of the gospel was designed to promote free
and open union among men. "The command to 'Be One,'" Orson Pratt declared, "embraces
all other commands." He explained: "There is no law, statute, ordinance, covenant, nor
blessing, but what was instituted to make the Saints one." Union "is the ultimate end and aim
of the great plan of salvation."88

Brigham Young observed that "a gathering and social spirit seems to be the order of
heaven -- of the spirit that is in the Gospel we have embraced."89 The message of the new
dispensation appealed to the urge for union and was designed, he said, "to gather a people
that will be of one heart and of one mind."90 Though each individual and administrative unit
within the system was to be independent in its sphere, the kingdom of God was to be bound
symmetrically together into one intelligent system in which there would be "union in
religion, morals, politics, and everything else."91
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Great blessings were expected from the establishment of the new system of freedom
and union. John Taylor said:

Then we shall grow, and prosper like a green bay tree. Then will riches, honor, and
power flow to the Latter-day Saints in far greater abundance than they have yet done; then
you and your offspring will be the blessed of the Lord. This is what we are after, and when
we have attained to this ourselves, we want to teach the nations of the earth the same pure
principles that have emanated from the Great Eloheim.92

Freedom and Union Combined

Ordinarily the elements of freedom and union are antithetical when combined in
society. Like pugilists they stand in opposite corners of the system and make war against
each other. Free men develop divergent interests and opinions, so that a society which
sustains freedom as its primary objective lacks union. On the other hand, a system dedicated
primarily to union often curtails the actions of the individual, destroying freedom. Hence the
effort to combine both freedom and union is difficult, if not impossible, in ordinary social
systems.

The genius of Zion's covenant society consisted of its ability to combine the highest
ideals of individualism with a dynamic element of social union that would result in greater
progress and security than could be found in a purely open society. To achieve social union
without impinging upon man's freedom, Joseph Smith accepted the challenge which James
Madison considered but discarded: to give men the same general opinions, passions, and
interests. Significantly, several Book of Mormon prophets quoted the following passage
from Isaiah and applied it to Zion's covenant system: "Thy watchmen shall lift up the voice;
with the voice together shall they sing: for they shall see eye to eye, when the Lord shall
bring again Zion."93 Abinadi added prophetically: "The time shall come when all shall see
the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to
eye and shall confess before God that his judgments are just." 94 This, too, was the ideal of
the Saints. "If this people would live their religion,... it would not be many years before we
could see eye to eye," Brigham Young affirmed; "there would be no difference of opinion,
no difference of sentiment, and the veil that now hangs over our minds would become so
thin [as a result of the spiritual blessings that would follow the building up of the divine
order] that we should actually see and discern things as they are."95

The Way To Free And Open Union

The Requirement of Divine Means

Joseph Smith made it clear that the Saints could achieve a state of free and enlightened
union within Zion's covenant society only by acting on divine principles and utilizing the
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truth and power of God which was given to man in the gospel. A revelation declared that it
was necessary that the Saints be "united according to ... the principles of the law of the
celestial kingdom."96 Such union could not be achieved merely by appealing to an ideal.

Having observed that union was "the grand and ultimate object" of the plan of life and
salvation, Orson Pratt marked out the way by which it could be achieved. "God has revealed
a plan of adoption, by which ... imperfect beings may be made members of His own
[Christ's] family," he said. "Through faith, repentance, baptism, the forgiveness of sins, and
the gift of the Holy Ghost, the imperfect sons and daughters of Adam become the sons and
daughters of God; and being born of God, and all baptized with the same Spirit into the same
body, they begin to feel alike, think alike, and act alike, in many ways." Here was the
beginning of the divine plan of free and open union. "This," Elder Pratt stressed, "is a first
approximation towards a oneness."97

To perfect the divine program of free and open union, Elder Pratt explained that Christ
had "revealed laws for the government of His family." "Being weak, and only having obeyed
the first principles of the celestial law, ... divisions of feelings" could develop among the
Saints, and the "seeds of division" being sown would "begin to sprout, and grow." "Strict
laws" would help "counteract these divisions."98 Those divine laws included the ones on
which the social and economic order of Zion would be built, and those of the divine
patriarchal order, which will be discussed later in this volume.

Finally, Elder Pratt explained that God had "ordained authorities to teach His laws and
minister in all things to make the Saints one." Those officers had the responsibility "to
strengthen and succor the weak; to root out all evil- speaking; and to check every sinful
thing on its first appearance."99 Of the effect of the divine program upon those who would
accept and apply it, Elder Pratt said:

Those who give diligent heed, will become habituated to keep the law of God, and
will understand their duties, and perform them with cheerfulness and delight. Such will
become more and more assimilated in their feelings; their love towards each other, and
towards God, and His word, will grow stronger and stronger; and thus by habit they learn
obedience to the law of oneness, until they are ready and willing to do anything which that
law requires. 100

The Role of the Holy Spirit

Mere laws and regulations were not sufficient to produce the enlightened and open
union required to establish Zion's covenant society. In addition, dynamic, enlivening, and
unifying spiritual powers had to be given to man through the Holy Ghost, sufficient to bind
free individuals together on the principle that light cleaves to light and truth has a natural
affinity to truth; these powers prompt man to fulfil his covenant obligations to God and his
fellow man. This meant that to establish Zion's covenant society man had to come up to the
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spiritual standard which was made possible by the gospel of Jesus Christ.

The order of the kingdom of God was the order of creation: first spiritual and second
temporal. It was not without significance that Latter-day Saint thought showed a direct
correlation between the influence of the Spirit of God and the desire in man to establish his
relationships with others on the principle of free and open covenant. The Book of Mormon
affirmed that spiritual powers working in the heart of man by reason of his faith in Christ
brought "to pass ... the covenants" which God made with those who respond to the message
of salvation. 101 A revelation said of the Spirit's influence in leading man to the true
covenant relationship of the gospel:

The Spirit giveth light to every. man that cometh into the world.... And every one that
hearkeneth to the voice of the Spirit cometh unto God, even the Father. And the Father
teacheth him of the covenant which he has renewed and confirmed upon you for your sakes,
and not for your sakes only, but for the sake of the whole world. 102

Joseph Smith held that man as a mortal being, who required the quickening action of
the Spirit of God to give him life and the power to think, analyze, reason, and comprehend
the things within his reach, 103 was also dependent upon Christ for the light and the life by
which he could rise in the scale of intelligent existence to higher and higher social
arrangements. Only by recognizing this basic fact could man see the way to true freedom and
social union. Those who would not heed the spiritual monitor within themselves because of
disbelief, spiritual blindness, ignorance, sin, or rebellion -- were in bondage and could not
finally be free.104 Nor could they achieve a proper foundation for social union without the
influence of the Holy Spirit. On the latter point, John Taylor said:

Men have had their varied social communities, religious and other theories; but they
do not know the secret springs of the human heart. They do not know the operations of the
Spirit of the living God. They cannot bind a conglomerate mass of men sufficiently together,
they will not where they cannot amalgamate them. Nothing less than the inspiration of the
Almighty will do it.105

The Holy Spirit given to man through Jesus Christ was the source of all the distinct
elements upon which a true covenant society could be developed and sustained. First, Joseph
Smith said that the free agency of man was based ultimately upon the atonement of
Christ,106 and that man was free only by the sustaining grace of the great Redeemer and by
the influence of the Spirit of God which was sent forth through Christ as the light and the
life of the world. That Spirit was the spirit of freedom within those who received it to a
significant degree.107

Second, the qualities and attributes by which man was induced to deal justly and
equitably with his neighbor came to him from God through the Holy Spirit. The prophet
Mormon stressed this fact in a classic statement on the influence of the Spirit in the life of
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man. "That which is of God inviteth and enticeth to do good continually," he explained;
"wherefore, every thing which inviteth and enticeth to do good, and to love God, and to
serve him, is inspired of God."108 He then added with emphasis: "For every thing which
inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift
of Christ." 109

In Latter-day Saint thought, there was no such thing in truth as unrestricted freedom --
freedom without concomitant responsibilities and consequences. Lehi taught that man was
free only to choose liberty and eternal life through the great mediation of Christ, or captivity
and spiritual death through the power of the adversary. 110 To attain liberty and eternal life,
man had to follow that path which brought him into full union, by covenant and through the
power of the Holy Spirit, with Christ. To this end the Spirit enlightened man to a sense of his
rightful obligations toward others. A revelation admonished Hyrum Smith: "Put your trust in
that Spirit which leadeth to do good -- yea, to do justly, to walk humbly, to judge
righteously; and this is my Spirit."111 "The power that predominates here has a tendency to
lead us in the paths of virtue and rectitude and to unite us together," Wilford Woodruff
explained as he spoke of the Holy Spirit's influence in developing the basic qualities by
which free and open union could exist among men. "It will lead us to obey the law of heaven
and to carry out those principles that we are taught day by day." 112

Third, the Holy Spirit matured in man that pure love of Christ which was called
charity, 113 without which a free individual could not feel disposed to comply with the
requirements by which a true covenant society could be sustained. Covenant society was
rounded upon the premise that free man could be induced to live outside himself in service
to others. But it was only as he acquired pure love through the Holy Spirit that he would do
so. When the Nephites built up a true covenant society in their midst after Christ's ministry
among them, there were no contentions among the people because of the "love of God"
which dwelt in their hearts.114 So long as they retained that pure love through faith and by
righteousness, they sustained the covenant order and were given the blessings of its uplifting
program.

Fourth, to fallen man whose mortal body had within it corrupt elements which made
war against the righteous desires of his spirit, the virtue required to establish and sustain a
true covenant society was a gift of God through the Spirit.115 Only among the sanctified
could a true covenant society be maintained.

Fifth, the Holy Spirit, as stated in the preceding chapter, awakened in man a desire for
self-improvement, industry, and progress. Without these traits and qualities, man could not
establish a true covenant society.

Finally, through the Holy Spirit free man was given the truth and light by which he
could achieve true union and brotherhood without abrogating freedom or destroying
personal dignity. "If the light of God was revealed to six men in the same degree, they would
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comprehend the principles presented before them ... exactly in the same way," Charles W.
Penrose explained; "and if six men can be united in comprehending truth exactly alike, six
million or any number of men can be united so as to see and comprehend the truth exactly in
the same way, and this was the effect of the Spirit of God, the Holy Ghost, the Comforter,
the Revealer, the Spirit of life and light." 116 This kind of union was the result of the
expression of human will enlightened and inspired by truth. It was a unity that was ideal in
individualism, where free men respected the just rights of others and were united in covenant
by the attraction of truth communicated to them through the Holy Spirit, and were sustained
in fulfilling their covenant obligations by that enlightening and regenerating power.

Testimonies That the Spirit Promotes Union

Both the scriptures and the Saints testified of the Holy Spirit's role in Zion's system of
free and enlightened union. On this basis Jesus was one with the Father,117 and in the same
way the Saints were to be one in Christ:118 "I in them," Jesus said to the Father, "and thou in
me, that they may be made perfect in one." 119 Many prominent figures among the Saints
also bore consistent testimony that social union was possible when free men utilized the
enlightening power of the Holy Spirit made available through the Melchizedek Priesthood
and its sacred ordinances. "Union flows from the Spirit, through the Priesthood," an epistle
of the Twelve to the Saints declared in 1841; "which Spirit, and power, and Priesthood, can
only exist with the humble and meek of the earth."120 "If we possess the Spirit that flows
from God," John Taylor observed, "we shall possess the spirit of kindness and love and
affection, that will eventually bind us in the bonds of eternal union."121 George Q. Cannon
also stressed that it is "one of the peculiarities of the Holy Ghost to unite the hearts of those
who receive it and to make them one."122 By this means it is possible, Wilford Woodruff
affirmed, for the Saints to "see alike, feel alike, and be alike and become one." 123 It
mattered not how many people were involved. "What if all the world should embrace the
Gospel?" the Prophet inquired. "They would then see eye to eye, and the blessings of God
would be poured out upon the people, which is the desire of my whole soul." 124

When the Saints responded to the Prophet's teachings and enjoyed a degree of free and
open union through the manifestations of the Spirit, Joseph Smith reported: "We sang the
praise of God in animated strains, and the power of union and love was felt and
enjoyed."125 Of another occasion, the latter-day Seer said: "I verily realized that it was good
for brethren to dwell together in unity, like the dew upon the mountains of Israel, where the
Lord commanded blessings, even life forevermore." 126 Of a third occasion he said:

This has been one of the best days that I ever spent; there has been an entire union of
feeling expressed in all our proceedings this day; and the Spirit of the God of Israel has
rested upon us in mighty power, and it has been good for us to be here in this heavenly place
in Christ Jesus; and although much fatigued with the labors of the day, yet my spiritual
reward has been very great indeed.127
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When the restored gospel was proclaimed in foreign lands, this divine principle of
union operated to amalgamate converts who came from many different cultures, so that
Charles W. Penrose could say:

The power that binds us together is the power of the Holy Ghost, the power of the
Comforter, the power of the spirit of revelation. This power is in our hearts .... This sea of
humanity, composed of people of all nations, has been acted upon by the power and gift of
the Holy Ghost. That is where our unity comes in; it is our obedience to law and to truth, not
to man.128

Because Joseph Smith made the principles of free and open union the basis of a whole
new system of social relationship, his nephew, Joseph F. Smith, reasoned that if the Saints
were "in possession of the Spirit," the harmony among them would "be superior to the
harmony" that could be hoped for "in any other organization whatever." 129 It was because
of "the incorrect organization of society" and the "lack of cohesive power" that other systems
failed to solve the problems of peace and union, George Q. Cannon concluded. It required
the "wisdom, power and Spirit of the Almighty" to achieve these goals. In Elder Cannon's
opinion, God had "chosen his people, the Latter-day Saints, to solve these knotty problems
that have troubled the brains and afflicted the children of men for so many centuries."130
John Taylor agreed. Why had the Saints been given this vital principle of free and open
union, he inquired? "For the building up of something that is called Zion."131 In a very real
sense, they possessed the key to universal peace.

The Saints were unequivocal in asserting that they held the key to true peace and
union. Others had tried to unite the human family through various schemes and programs,
John Taylor observed, but "they never had accomplished it," and they "never will." Without
the key to divine spiritual powers and the understanding to utilize properly the blessings of
the Spirit, it was not possible to achieve true social union. Thus, Elder Taylor concluded,
"We are brought back to where we started, the necessity of sending forth the Gospel."132
After pointing to the lack of union in other systems and to man's failure to meet the
challenge of social union, he said on another occasion:

There is no adhesive principle sufficiently powerful to unite the people of any portion
of the earth, similar to the one that has sprung forth in our day and right among this people;
if there is anything of that sort abroad in the world, I am not acquainted with it. Then it
follows, as a natural consequence, that if there is nothing to unite the people together they
are deficient in some principle, doctrine, faith or practice. Philosophy has not united the
people together; politics has never done it; no social principles have ever accomplished
it.133

Joseph Smith held that by teaching the Saints to apply the enlightening principles and
powers of the gospel in their lives their social relationships could be greatly improved and
the task of governing and directing the affairs of society significantly simplified and
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minimized. "How do you govern such a vast people as this?" Stephen A. Douglas once asked
him. "Oh," replied the Prophet, "it is very easy."

"Why," said Douglas, "but we find it very difficult." "But it is very easy," the
latter-day Seer rejoined, "for I teach the people correct principles and they govern
themselves."134

The most essential of these "correct principles" were an understanding of the true
nature of man and his relationship to God, and the process by which man acquires truth from
God, personal revelation.

Brigham Young agreed that it was "one of the simplest things in the world" to control
and direct a people, provided they were properly organized and actuated by the Holy Spirit.
He said:

Is there any particular art in making this people obedient? There is just one. If you
Elders of Israel can get the art of preaching the Holy Ghost into the hearts of the people, you
will have an obedient people. This is the only art required. Teach the people truth, teach
them correct principles; show them what is for their best good and don't you think they will
follow in that path? They will.135

Again President Young explained the nature of this "very mysterious principle," the
real source of what was erroneously termed his "one-man power":

To Saint and sinner, believer and unbeliever, I wish to offer one word of advice and
counsel, by revealing the mystery that abides with this people called Latter-day Saints; it is
the Spirit of the Almighty that binds them together; it is the influence of the Holy Ghost that
makes them love each other like little children .... This mystery, the great mystery of
"Mormonism," is, that the Spirit of the Lord binds the hearts of the people together. Let the
world look at it .... Who gives me power, that "at the pointing of my finger," the hosts of
Israel move, and at my request the inhabitants of this great territory are dispersed; at my
command they are here? Who gives me that power? Let the world inquire. It is the God of
heaven; it is the Spirit of the Holy Gospel; it is not of myself; it is the Lord Jesus Christ,
trying to save the inhabitants of the earth.136

Union and the Fruits of the Spirit

The fruits of the Holy Spirit -- love, peace, joy, longsuffering, etc.137 -- played an
important role in promoting free and open union among men. Union among the Saints was
based upon this foundation. "We call to remembrance the ties with which we are bound to
those who embrace the everlasting covenant," the Prophet and some associates wrote to the
Saints in Missouri, "and the fellowship and love with which the hearts of the children of our
Lord's kingdom should be united." 138 According to Benjamin F. Johnson, "the Prophet's
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teaching of love was not to work upon the sympathies and sensibilities of the people, but by
his great example and self- sacrifice, and in showing us that while all the world was against
us, our only hope was in our union, and that union was only possible as the fruit of our love
for each other."139

But the love referred to by Joseph Smith went beyond that which could be developed
by man alone. It was a sacred fruit of the Holy Spirit. The Prophet spoke of "a love from
God" that was "without prejudice" and that gave "scope to the mind" so that those who
partook of it could conduct themselves "with greater liberality" towards those not of their
faith than they could "exercise toward one another."140 He held that man's deepest inner
needs could be realized only when pure love born of the Spirit promoted that kind of union
which was based upon mature individualism. One who was capable of such love was at
peace with himself and with the world. But though he possessed an inner union and peace
that developed self-esteem and strengthened self-confidence, he had genuine respect for the
welfare of others. Mature love born of the Spirit did not stop with the individual, but broke
through the self-centered tendencies of unregenerated man and motivated the individual to
live outside himself in unfeigned service to others. When pure love found a congenial
element within another, it responded to that kindred attribute, and established a natural
affinity. Where there was no reciprocation, pure love was left to mourn and hunger for the
bareness of the world. But still it reached out and never retreated within itself. And when it
was misunderstood and rebuffed it prayed, "Father forgive them, for they know not what
they do."

The Lord admonished the Saints repeatedly to build Zion upon a foundation of faith
and pure love. "No one can assist in this work except he shall be humble and full of love," an
early revelation declared, "having faith, hope, and charity, being temperate in all things,
whatsoever shall be entrusted to his care." 141 In setting forth the basic program of Zion's
economic system, another revelation instructed: "Thou shalt live together in love."142
Again, from a later revelation: "See that ye love one another; cease to be covetous, learn to
impart one to another as the gospel requires."143 Erastus Snow explained: "The grand
principle upon which the Gospel of life and salvation is founded and on which Zion is to be
built, is brotherly love and good will to men."144 The Prophet earlier declared: "Friendship
is one of the grand fundamental principles of 'Mormonism'; [it is designed] to revolutionize
and civilize the world, and cause wars and contentions to cease and men to become friends
and brothers." Friendship, he observed, is like a blacksmith "welding iron to iron; it unites
the human family with its happy influence." 145

That Joseph Smith achieved considerable success in uniting the Saints in their
covenant relationships cannot be denied. "If a skilful mechanic, in taking a welding heat,
uses borax, alum, etc., and succeeds in welding together iron and steel more perfectly than
any other mechanic, is he not deserving of praise?" he inquired. "And if by the principles of
truth I succeed in uniting men of all denominations in the bonds of love, shall I not have
attained a good object?" 146 Again he said:
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Sectarian priests cry out concerning me, and ask, "Why is it this babbler gains so
many followers, and retains them?" I answer, it is because I possess the principle of love. All
I can offer the world is a good heart and a good hand. 147

Clarifications On Freedom And Union Union vs. Conformity

Emphasis upon union was not to be a stress upon conformity. "I want the liberty of
thinking and believing as I please," Joseph Smith insisted. "It feels so good not to be
trammelled."148 With persuasion and exhortation the Saints were encouraged to learn and
apply the principles which led to personal development and, eventually, to the fulness of
celestial intelligence and power. But force was never to be applied in Zion. "There was no
coercion used with me further than the force of truth recommending itself to my mind," John
Taylor explained. "If this is called compulsion, it is not the compulsion of man, but the
operation of the Spirit of God, which you received through obedience to the Gospel."149
Again he said:

We know of no such principle as coercion; it is a matter of choice. The principle that I

spoke of before -- that is, men receive the Holy Ghost within themselves -- is the cementing,
binding, unifying power that exists among the Latter-day Saints.150

Man's independence was not to be sacrificed, but enhanced, under Zion's divine
program of social union. John Taylor explained that the "intelligence communicated by the
Holy Ghost" made it possible for the Saints to "know for themselves, and stand as the rock
of ages, invulnerable, immovable and unchangeable." 151 No sacrifice of individuality was
here implied. Instead, if the Saints were "really of one mind," Brigham Young said, they
would "be as independent as ever the children of Zion could be."152 He referred to "the
principles of union and oneness" which existed among the Saints, asserting that it was upon
these principles that they were "blest and made free."153 George Q. Cannon agreed. "There
is no more independent people lives upon the face of the earth than the Latter-day Saints," he
declared. Yet almost in the same breath he referred to the unity among them and said: "This
entire people can be moved by a hair when it is in the right direction."154

Union and Diversity

Social union which was free and open permitted and encouraged diversity among
those within the union. It was a living relationship. Therein the thread of social control was
greatly refined and, as Brigham Young explained, the Saints were permitted to develop "the
same variety that we see in all the works of God." 155 Within such a system, people could
support and complement each other while their individual personalities blossomed into
myriad gifts and talents. Zion's covenant society was designed to cultivate man "to
perfection as a social and individual being." 156 Or, as Parley P. Pratt observed, the divine
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system provided the way for the Saints to "unite in their efforts, both temporally and
spiritually, to build up themselves as a people, and each other as individuals."157

Benefits of Covenant Relationships

The Free Sharing of Christ's Gilts

In Latter-day Saint thought, man's heirship in the Father's kingdom had its basis in the
principle of covenant, and many great and important benefits came to man from that
covenant relationship. "The great object of covenanting with the Lord Jesus Christ is to
become one with him," a Latter-day Saint writer explained, "that each may enjoy all the
blessings, privileges, glory, honour and power which either may be capable of imparting or
receiving." 158 It was said, therefore, of the Nephites who accepted the full law of God:
"They were all made free, and partakers of the heavenly gift." 159

By entering into a covenant union with Christ and sustaining that relationship, one
acquired access to all the benefits which the Redeemer could bestow upon him in the divine
plan of life and salvation. These included a remission of personal sins by the power of the
atonement which He made, the truth and power which were given to man through the Holy
Ghost and which lead ultimately to eternal life in the presence of God, and the blessings of
association and growth in the Lord's Church. On the other hand, each covenanting person
brought to Christ in sacred consecration all that he was and all that he had. Meager though
they may have been when compared to the Lord's gifts to man, these consecrations added to
Christ's kingdom and increased His power on earth and in eternity.

Enlargement of the Scope of Man's Freedom

Zion's covenant society provided a way to expand the scope of man's freedom to its
full dimension in human affairs. A society which merely espoused the ideal of freedom had
to utilize the principle of majority rule in its social actions, and to that extent it limited
freedom by reason of the fact that social actions based upon that principle result in a form of
tyranny over the minority. Under such a system, freedom therefore was limited to the extent
that there were opposing minority elements in its social actions.

In Zion's covenant society, the principle of majority rule did not have to be the basis of
social actions. At least the existence of minority elements was greatly reduced. The divine
system operated on a higher plane, with enlightening spiritual powers from God directing or
sanctioning administrative actions; members within the society were entitled to a confirming
witness by the Holy Spirit that the actions were of God.160 It followed that administrative
directives supported by the free and open union of all left no room or need for minority
dissent. If dissent existed, it meant that either the officials were not being guided by the Holy
Spirit or that the dissenting individuals were not in tune with the confirming witness. To the
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extent that the principles of the system were applied, therefore, the scope of man's freedom
was enlarged.

When the free element within society was enlarged on the basis of open and
enlightened union, all the many and varied benefits of such union were also given to those
within the system. To the blessings of greater freedom were added the benefits of greater
union. Within the kingdom of God, social and economic activities were not to be carried out
through the political state, but within the climate of freedom provided by the state and
according to the program of Zion which was based upon the principle of mutual covenant. If
a person were out of tune spiritually and decided not to sustain the principles of Zion, he of
necessity lost some of his blessings and was liable to the penalties prescribed by the system.
In serious cases of covenant breaking, the recalcitrant individual could be severed from the
society. But he would still retain the guarantees of freedom and legal justice which were
secured by the state.

Elevation of the Scale of Man's Progression

Through Zion's covenant relationships where man became a joint heir in the Father's
kingdom, the contracting parties could acquire benefits which they could not attain alone,
and they could establish a basis for progress which otherwise would be impossible to
achieve. The new and everlasting covenant of marriage was a case in point. Neither partner
could, in a separate state, acquire the benefits which flowed from that union, nor could he
progress in ways which were made possible by that union. Nor would the aggregate benefits
and progress of both single persons equal that which they could acquire within that sacred
marriage union. It was only within the new and everlasting covenant of marriage that man
and woman could find true fulfilment in their physical and spiritual needs. Thereby they
were elevated from the status of single individuals to the higher one of fathers and mothers
physically and spiritually, and in the power to beget spirit children in the resurrection. By the
lawful expression of the powers of procreation, they could have an increase of children and
descendants in this world, and an eternal increase in the world to come. They could be
exalted in righteousness over their posterity within the divine patriarchal order to endless
ages of time, and also acquire a continuing increase of glory and power in the resurrection
forever.

So also could man progress socially and economically in ways that were otherwise
closed to him except by entering into covenant or contractual relationships. There was power
for progress in covenant relationships in all areas of life, particularly when the union was
free and open, and each individual was given a just share of the benefits which flowed from
the concerted effort.

Establishment of Standards of Conduct

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Within Zion's covenant society, free man could readily establish and maintain the
moral, ethical, and spiritual standards by which he desired to live, and he could secure to
himself the blessings of decency and respect which resulted from upholding those standards.
The procedure was simple. By covenant each man pledged to sustain the standard of conduct
which was set by the law of God. If he then failed to do so, he would be labored with in love
and by persuasion. But if he still neglected or refused to sustain the standard, his privileges
in the system could be restricted, and in serious cases of trangression he could be severed
from the society.

Achievement of Social Justice

It was only on the basis of true covenant principles that complete social justice could
be achieved by man. In Zion's covenant society, each man covenanted to uplift the
downtrodden for Christ's sake, then deal justly with others as brothers under the law of
Christ, in all relationships of life. Within that union they were also to share equally in the
blessings of Christ, according to their worthiness. This meant that they promised to establish
and sustain a social order which would give each man an equal opportunity to acquire and
enjoy the blessings of life and of the earth. The person who failed to sustain his covenant
obligations thereby cut himself off from Christ -- from a remission of personal sins, from the
girls and blessings of the Holy Spirit, and, ultimately, from eternal life in the presence of
God where there was a continual increase of glory forever. Though Zion's covenant society
opened the way for great progress and for a great accumulation of wealth and power, no man
could acquire enough to make it profitable to severe the covenant union which he had with
Christ as the primary heir in the Father's kingdom.

The kingdom of God was based fully upon the principle of mutual covenant, from the
initial covenant of baptism to the capstone covenant of the divine patriarchal order. There
were church covenants, a secular covenant, and covenants which pertained to the perfected
family order. On the basis of such relationships the Saints were to become independent as
individuals, and Zion was to become independent as a society. Those who received and
applied all of the covenants of the divine system would be exalted to the state of heirs in the
Father's kingdom.

Within Zion's covenant society the Saints were to develop as individuals with due
regard for the just interests of others. To establish such a system they had to be pure in heart
and, as a result of their purity, have true charity for others. They were to be industrious,
frugal, and liberal. Within the framework of those principles, it was appropriate for man to
accumulate wealth and expand his influence and power. Covenant society was also based on
social union, so that freedom and union were combined within the system.

But only through the influence of the Holy Spirit could the necessary qualities of
character and spiritual traits be developed in man to establish a true covenant society. To this
the Prophet and his associates continually testified. The unity thus achieved was not
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conformity, and it fostered diversity in gifts and talents among the Saints. In this way they
shared freely the blessings of Christ; and, in turn, they gave freely of their talents and
services to others. Through open and enlightened union, man's scope of freedom could be
enlarged, his scale of progression could be elevated, mutual standards could be sustained,
and the great ideal of social justice could be achieved.

Chapter 6

Priesthood Government in Zion

Let no man think he is ruler; but let God rule him that judgeth. -- REVELATION TO
JOSEPH SMITH.

Joseph Smith taught that the Melchizedek Priesthood, as the basis of the kingdom of
God and the source from which the kingdom was developed in all its features, was patterned
"after the order of the Son of God." That priesthood was "the grand head" and held "the keys
of the Kingdom of God in all ages of the world to the latest posterity on the earth," he
explained, "and is the channel through which all knowledge, doctrine, the plan of salvation,
and every important matter is revealed from heaven."1 The Prophet therefore stressed: "The
Melchizedek Priesthood... is a perfect law of theocracy, and stands as God to give laws to
the people, administering endless lives to the sons and daughters of Adam."2 When, through
the priesthood, the divine system was fully developed, the millennial order would be
established upon the earth.

Brigham Young also called the Holy Priesthood "a perfect system of government." 3 It
was capable of giving true and enlightened direction to every phase of human life. And
within the kingdom which was derived from the priesthood, the sacred elements of a free
society -- the dignity of man, confidence in his perfectibility, the assumption that all aspects
of organized society existed for his benefit, and consent and popular decision in the affairs
of society -- could be maintained and enhanced.

The Nature of The Priesthood

The Idea of the Priesthood

To understand Joseph Smith's concept of the priesthood one must comprehend his
view of God, the creations of God in eternity, and man's relationship to Deity.4 Being the
offspring of God, man was a creature of the universe and occupied myriads of spheres in
varying degrees of progression and glorification throughout the orderly cosmos. The
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creation, population, and redemption of worlds had been going on from eternity, and within
this vast system there was a divine order of government which was called the Holy
Priesthood. Associated with it was a principle of revelation and of power which centered in
God, by which all things within His vast kingdom were governed. "The Priesthood is an
everlasting principle, and existed with God from eternity, and will to eternity, without
beginning of days or end of years," the Prophet declared. "The keys have to be brought from
heaven whenever the Gospel is sent."5 With this view, Orson Pratt observed: "This is only a
little branch of the great tree of the Priesthood, merely a small branch receiving authority
from heaven, so that the inhabitants of the earth may be benefited as well as the inhabitants
of the eternal world; but the great trunk of the tree of the Priesthood is in heaven."6

This meant that the priesthood "not only administers on earth," the latter-day Seer
taught, "but also in eternity.'" 7 Two facts derived from this statement. First, the powers of
the priesthood which a man received continued with him in eternity. "Men held keys first on
earth, and then in heaven," he explained. This not only made them "ministers here, but in
eternity." 8 Second, faithful bearers of the priesthood in past ages were very much concerned
with the work of God on earth in the latter days. "These men are in heaven, but their children
are on the earth. Their bowels yearn over us," the Prophet declared. "All these authoritative
characters will come down and join hand in hand in bringing about this work."9 The
"heavenly Priesthood" would "unite with the earthly" to bring to pass the mighty purposes of
God in the last days.10

The Prophet taught that as a divine system centering in God, the priesthood was a
source of revelation. "There are certain ordinances which belong to the Priesthood," he
observed, "from which flow certain results." 11 Fundamentally, it was "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, and
through which He will make known His purposes to the end of time."12 This meant that
those who received the priesthood had the right "to receive revelation."13 "Thus we behold
the keys of this priesthood consisted in obtaining the voice of Jehovah," the latter-day Seer
concluded. 14 "If we do not get revelations," he stressed, "we do not have the oracles of
God."15

The priesthood was also a system of divine power. One who was properly ordained
was "possessor of all things," a revelation declared; "for all things are subject unto him, both
in heaven and on the earth, the life and the light, the Spirit and the power, sent forth by the
will of the Father through Jesus Christ, his Son." 16 More specifically, the power of the
priesthood was that of the Holy Ghost, or that which Christ manifested to man through the
Holy Ghost. That power was"necessary to make and to organize the Priesthood," the Prophet
explained; no man could "be called to fill any office in the ministry without it."17 In
referring to the several orders of the priesthood, he said again: "The Holy Ghost is God's
messenger to administer in all those priesthoods." 18
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Because they viewed priesthood in this light, the Prophet's associates defined it as the
right and responsibility given to man to utilize the intelligence and power of God to act
officially in His name. "It is the power of God delegated to intelligences in the heavens and
to man on the earth," John Taylor explained. 19 George Q. Cannon therefore observed that
bearers of God's priesthood were "recipients of the power which He bestows to enable man
to act in His stead and to transact that which was necessary to be transacted to fit and prepare
His people to enter into His presence." 20

The Method of Ordination

Joseph Smith wrote: "We believe that a man must be called of God by prophecy and
by the laying on of hands, by those who are in authority, to preach the Gospel and administer
in the ordinances thereof." 21 Because the priesthood was an eternal system having its origin
with God in the beginningless past, ordination thereto had its basis in the wisdom and
foreknowledge of God. Man's ordination did not have its beginning when he received the
laying on of hands for the bestowal of the priesthood on earth, but in a prior appointment
made in the spirit of prophecy before he came here. 22 Man's ordination was correlated with
his foreordination to that call.23

The Central Powers of Priesthood

The keys and powers of the priesthood on earth centered in God's prophet, and in the
First Presidency and the Quorum of the Twelve Apostles. All those officers were sustained
by the Saints as prophets, seers, and revelators. 24 Joseph Smith taught that any person who
had a true testimony of Jesus, by the revelation of the Holy Ghost, was a prophet, for that
testimony was the spirit of prophecy. But those in the central offices named above were
sustained as prophets, with the responsibility of testifying of Jesus and of giving the word of
the Lord to the people. As such, they were also revelators. A revelator was one who revealed
the will and law of God to the people.25

In some respects, the role of seer went beyond that of prophet and revelator. The word
seer derives from the word see and refers to the quickening of man's spiritual eyes by the
power of the Holy Ghost, so that he can see visually that which God manifests unto him.
Anciently the Lord instructed Enoch to anoint his eyes with clay, and when he did, he saw
"things which were not visible to the natural eye." Consequently, there went a saying abroad:
"A seer hath the Lord raised up unto his people."26 To Peter, Jesus said, "Thou art Simon,
the son of Jona, thou shalt be called Cephas, which is, by interpretation, a seer, or a stone."
27 "A seer is a revelator and a prophet also," a Nephite missionary explained; "and a gift
which is greater can no man have."28

The above gifts and powers were incorporated in the office of apostle, along with all
other rights and powers which pertained to the kingdom of God. This Joseph Smith
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taught.29 Brigham Young also said: "All the Priesthood, all the keys, all the gifts, all the
endowments, and everything preparatory to entering into the presence of the Father and of
the Son, are in, composed of, circumscribed by, or I might say, incorporated within the
circumference of, the Apostleship."30 It followed that the apostleship was the foundation of
the Church of Christ, the system which would eventually develop the kingdom of God upon
the earth in its fulness. President Young explained:

We will commence with the Apostleship, where Joseph commenced. Joseph was
ordained an Apostle .... After he was ordained to this office, then he had the right to organize
and build up the kingdom of God, for he had committed unto him the keys of the Priesthood,
which is after the order of Melchisedec -- the High Priesthood, which is after the order of the
Son of God. And this, remember, by being ordained an Apostle.

Could he have built up the Kingdom of God, without first being an Apostle? No, he
never could. 31

Orders Of The Priesthood

The Place and Purpose of Melchizedek Priesthood

"All Priesthood is Melchizedek," Joseph Smith declared, "but there are different
portions or degrees of it." 32 He explained:

The Melchizedek Priesthood ... is the grand head, and holds the highest authority
which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the
world to the latest posterity on the earth, and is the channel through which all knowledge,
doctrine, the plan of salvation, and every important matter is revealed from heaven.... All
other Priesthoods are only parts, ramifications, powers and blessings belonging to the same,
and are held, controlled, and directed by it.33

The Prophet made it clear that the Melchizedek Priesthood did not have its origin in
Melchizedek, the great High Priest of the Church in the days of Abraham, or center
Ultimately in him. "Its institution was prior to 'the foundation of this earth,'" he declared, "'or
the morning stars sang together, or the Sons of God shouted for joy.'" 34 He explained
further: "The Melchizedek Priesthood was no other than the Priesthood of the Son of
God."35 Again: "The Priesthood of Melchizedek ... is after the order of the Son of God."36

The Book of Mormon expressed the same view. In speaking of "the high priesthood of
the holy order of God," Alma declared that it was "after the order of his Son, which order
was from the foundation of the world; or in other words, being without beginning of days or
end of years, being prepared from eternity to all eternity." 37 Thus, men other than
Melchizedek had been given this priesthood. "Now, there were many before him, and also
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there were many afterwards," Alma said of Melchizedek, "but none were greater; therefore,
of him they have more particularly made mention." 38

It followed that the Melchizedek Priesthood has not always been called by that name.
By revelation Joseph Smith wrote:

Why [it] ... is called the Melchizedek Priesthood is because Melchizedek was such a
great high priest.

Before his day it was called the Holy Priesthood, after the Order of the Son of God.

But out of respect or reverence to the name of the Supreme Being, to avoid the too
frequent repetition of his name, they, the church, in ancient days, called that priesthood after
Melchizedek, or the Melchizedek Priesthood. 39

Concerning the primary purposes of the Melchizedek Priesthood, a revelation said:

"And this greater priesthood administereth the gospel and holdeth the key of the mysteries of
the kingdom, even the key of the knowledge of God." 40

Such knowledge was not that which was acquired by theological understanding alone,
but by personal revelation, including as a major factor the knowledge acquired by the
Second Comforter. In another revelation, the Prophet wrote more pointedly: "The power and
authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual
blessings of the church -- to have the privilege of receiving the mysteries of the kingdom of
heaven, to have the heavens opened unto them, to commune with the general assembly and
church of the Firstborn, and to enjoy the communion and presence of God the Father, and
Jesus the mediator of the new covenant." 41

The Three Grand Priesthood Orders

The "different portions or degrees" of the Melchizedek Priesthood42 were arranged

into systems called "orders of the priesthood," each structured according to a given
organizational design and in possession of specific fights and powers. The Prophet taught
that there were "three grand orders of priesthood" -- the Melchizedek, the Aaronic or
Levitical, and the Patriarchal. 43 The first, with the second as an appendage, functioned as
the basis of the Church44 and government of God, and the third was the perfected order in
which man could receive a fulness of the Melchizedek Priesthood and be exalted as a priest
and a king in eternity.

The Melchizedek Order

There was a difference between the Melchizedek Priesthood and the Melchizedek
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order of that priesthood. The Melchizedek order was an ecclesiastical system of the
Melchizedek Priesthood adapted to a program of offices, quorums, and councils, and as such
was the basis of the Church and its organization. Without the ecclesiastical order of the
Melchizedek Priesthood the true Church could not exist upon the earth. Joseph Smith
declared emphatically: "All men are liars who say they are of the true Church without the
revelations of Jesus Christ and the Priesthood of Melchizedek, which is after the order of the
Son of God."45 The several offices in the ecclesiastical order of the Melchizedek Priesthood
were those of Apostle, Patriarch, 46 High Priest, Seventy, and Elder. Priesthood bearers were
also organized into respective quorums, and for administrative purposes some were called to
serve in presiding councils. All these derived their power and authority from the Holy
Melchizedek Priesthood and made up its ecclesiastical order.

The Aaronic or Levitical Order

The second grand order of the priesthood designated above was that of the Aaronic or
Levitical Priesthood. It was "called the Priesthood of Aaron, because it was conferred upon
Aaron and his seed, throughout their generations." 47 It was also called the Levitical
Priesthood because in the days of ancient Israel it was given generally to the tribe of Levi.
But it was designated further as the Lesser Priesthood, because it was "an appendage to the
greater, or the Melchizedek Priesthood."48 This priesthood had authority to administer
"outward ordinances," including the preparatory gospel by which believers were introduced
simultaneously into the Church of Jesus Christ and the divine patriarchal order.49

As an appendage to the Melchizedek Priesthood with the task of preparing man for the
"greater revelation of God," the Aaronic Priesthood was also designated as "the Priesthood
of Elias" -- that priesthood through which the spirit of Elias, or the spirit of the divine
patriarchal order, was made manifest to bring responsive souls into the celestial family of
Christ.50 Though little was known of that order of the priesthood before the days of ancient
Israel, the Prophet once said of it: "When God sends a man into the world to prepare for a
greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even
from the early ages of the world."51 Apparently the functions of the Priesthood of Elias were
carried on from the beginning, whether as a direct function of the Holy or Melchizedek
Priesthood or by an established appendage. Erastus Snow seems to have held the latter view.
"The Levitical Priesthood referred to was not a new Priesthood," he said as he referred to the
tribe of Levi's appointment to that authority. "We do not understand it to be an order of the
Priesthood instituted at the time Israel was in the wilderness of Sinai, but that it had been
from the beginning a part of the Holy Priesthood, or branch of the same Priesthood." 52 A
revelation to Joseph Smith also stated that this "priesthood also continueth and abideth ever
with the priesthood which is after the holiest order of -- 53

The Patriarchal Order

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The patriarchal order of the Melchizedek Priesthood was given to the faithful in the
temple, or house of the Lord. "Go to and finish the temple, and God will fill it with power,"
Joseph Smith explained to the Saints, "and you will then receive more knowledge
concerning this priesthood."54 Since the Prophet made it clear that all priesthood was
Melchizedek, it followed that this was the Melchizedek Priesthood organized according to
an eternal family order, rather than according to offices, quorums, and councils that
comprised the Church as an instrument to build up the divine patriarchal order. The program
given in the temple introduced man to "the highest order of the Melchizedek Priesthood" in
which he could acquire "the fullness of those blessings ... prepared for the Church of the
First Born, and come up and abide in the presence of the Eloheim [i.e., the Gods] in the
eternal worlds."55

The Oath And Covenant Of The Priesthood

The design of Zion's covenant society, which was to make faithful saints heirs through
Christ in the Father's kingdom, was to be accomplished through the oath and covenant of the
Melchizedek Priesthood. 56 An oath is a solemn attestation in support of a declaration or a
promise, and a covenant is an agreement entered into by two or more persons or parties. This
oath and covenant was made by the Father -- not by man, except as man received the
covenant upon ordination to the Melchizedek Priesthood.57

When Melchizedek received the High Priesthood in ancient times, it was said: "He
was ordained an high priest after the order of the covenant which God made with Enoch."58
By revelation, Joseph Smith stated further: "For God having sworn unto Enoch and unto his
seed with an oath by himself; that every one being ordained after this order and calling
should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn
them out of their course; to put at defiance the armies of nations, to divide the earth, to break
every band, to stand in the presence of God; to do all things according to his will, according
to his command, subdue principalities and powers; and this by the will of the Son of God
which was from before the foundation of the world."59

These statements indicated that God promised by an oath and covenant which could
not be broken that a bearer of the Melchizedek Priesthood who faithfully magnified his
calling would be given power from heaven to accompany his ministry. In a revelation to
Joseph Smith, the Lord declared:

Whoso is faithful unto the obtaining these two priesthoods of which I have spoken
[i.e., the Melchizedek and the Aaronic], and the magnifying their calling, are sanctified by
the Spirit unto the renewing of their bodies.

They become the sons of Moses and of Aaron and the seed of Abraham, and the
church and kingdom, and the elect of God.
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And also all they who receive this priesthood receive me, saith the Lord; For he that
receiveth my servants receiveth me; And he that receiveth me receiveth my Father;

And he that receiveth my Father receiveth my Father's kingdom; therefore all that my
Father hath shall be given unto him.

And this is according to the oath and covenant which belongeth to the priesthood.

Therefore, all those who receive the priesthood, receive this oath and covenant of my
Father, which he cannot break, neither can it be moved.

But whoso breaketh this covenant after he hath received it, and altogether turneth
therefrom, shall not have forgiveness of sins in this world nor in the world to come.60

Life exists in more than a physical sense. The Holy Spirit is a living substance. And
those who received the priesthood, which gave them power to minister the Spirit to others,
became the sons of great priesthood figures such as Moses and Aaron, who held the keys of
the priesthood and stood as fathers in the priesthood to later generations.

But more than that, those who received the Melchizedek Priesthood were promised by
the oath and covenant of the Father that they would obtain all that He had. Such a person
would be an heir in the Father's kingdom, and inherit and own jointly with other heirs all that
the exalted Man of Holiness possessed -- His total wealth, glory, and power. But ordination
to the Melchizedek Priesthood alone did not make man an heir. It merely opened the door to
that relationship, which man could then achieve by receiving all the sacred covenants and
rites of that priesthood and proving faithful thereto. Joseph Smith explained: "All men who
become heirs of God and joint-heirs with Jesus Christ will have to receive the fulness of the
ordinances of his kingdom; and those who will not receive all the ordinances will come short
of the fulness of that glory, if they do not lose the whole."61

Man received the Melchizedek Priesthood by ordination, which gave him the right to
administer the forms and programs of the gospel under the direction of those who held keys
in the kingdom. In doing so by faith, his administrations could be directed by the power of
the Holy Ghost and accompanied by that divine influence. But to be an heir, he had to
receive all the rites and ordinances of the temple by which those who proved faithful were
given a fulness of the priesthood and were made priests and kings in the divine patriarchal
order forever. Only when he had made sure his calling and election to a place of exaltation in
the Father's kingdom could a man finally realize the full blessings promised in the oath and
covenant of the priesthood. Should he then turn completely away from that covenant, he
would become perdition, and there would be no forgiveness in this world or in the world to
come.

The Nature Of Priesthood Government

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Man's Relationship to God

Priesthood government gave man a form of society based upon his true relationship to
God. While preserving man's freedom and personal dignity, it was designed to develop in
him the divine attributes and powers which lead to eternal life in the presence of God. Since
Christ was the center of such life for man, the divine system of necessity centered in Him. It
was a true theocracy. And since it was the purpose of Christ to make all true believers His
children in eternal life, that divine order had finally to become a patriarchal structure.

Church, or Zion, a Living Body

Because the priesthood opened up channels through which spiritual powers of life
were extended to man, the system which was derived from the priesthood became a living
body, not merely an ingeniously designed religious and social order. All parts of the society
were animated by spiritual forces sufficient to give life, union, and vitality to the whole
body.

Because of the enlightening spiritual powers within it, the Prophet referred to the
Church as a living organism "strictly analogous to the human system" -- a "compact body
composed of different members," each of which was quickened and sustained by the Holy
Spirit.62 Like the human body, there was also an interdependence of one office and function
upon the others within the system. He said:

Paul [the Apostle], after speaking of the different gifts, says, "Now ye are the body of
Christ and members in particular; and God hath set some in the Church, first Apostles,
secondarily Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps,
governments, diversities of tongues. Are all Teachers? Are all workers of miracles? Do all
speak with tongues? Do all interpret?" It is evident that they do not; yet are they all members
of one body. All members of the natural body are not the eye, the ear, the head or the hand --
yet the eye cannot say to the ear I have no need of thee, nor the head to the foot, I have no
need of thee; they are all so many component parts in the perfect machine -- the one body;
and if one member suffer, the whole of the members suffer with it; and if one member
rejoice, all the rest are honored with it.63

Since each member of the Church had the gift of the Holy Ghost and was to be blessed
by sharing in the joys that came from the respective gifts and offices of other members, the
latter-day Seer concluded: "If a Priest [in the Aaronic Priesthood] understands his duty, his
calling, and ministry, and preaches by the Holy Ghost, his enjoyment is as great as if he were
one of the [First] Presidency." "Therefore," he continued, "in viewing the Church as a whole,
we may strictly denominate it one Priesthood."64
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Great spiritual blessings were to be realized by upholding this divine order, for
thereby the gifts and blessings of the Holy Spirit could be given to the Saints through the
various priesthood channels within the Church. On this basis the Lord promised to "disperse
the powers of darkness" from before them.65 Having commanded the Saints to instruct and
edify each other that they might "know how to act and direct" the Church according to these
divine principles, another revelation explained: "And thus ye shall become instructed in the
law of my church, and be sanctified by that which ye have received, .. that inasmuch as ye do
this, glory shall be added to the kingdom which ye have received."66 By receiving the higher
ordinances of the gospel and implementing the full program of the kingdom, the Saints could
be made joint heirs through Christ of all that the Father had. As heirs they would be
endowed with the glory and power of God.67

The Principle of Revelation

The principle of personal revelation to each member and officer of the Church was a
basic expression of the spiritual powers which were derived from the priesthood, and in
many ways it was the foundation upon which the new order was built. "Jesus in His
teachings says, 'Upon this rock I will build my Church, and the gates of hell shall not prevail
against it,'" Joseph Smith emphasized: "What rock? Revelation."68

There were two types of personal revelation: first, the Lord gave new truth or
instruction to the inquiring individual, utilizing any of the methods of communication from
the Spirit of revelation, to open vision, or the ministry of angels; and, second, God merely
confirmed man's thinking as he studied and pondered issues and decisions which confronted
him. "You must study it out in your mind," Oliver Cowdery was told as an illustration of this
type of revelation; "then you must ask me if it be right, and if it is right I will cause that your
bosom shall burn within you; therefore, you shall feel that it is right." "But if it be not right
you shall have no such feelings," the explanation continued, "but you shall have a stupor of
thought that shall cause you to forget the thing which is wrong." 69

The Prophet implied that the latter type of revelation was to be used more frequently
in the general operations of the kingdom. "We never inquire at the hand of God for special
revelation," he said, "only in case of there being no previous revelation to suit the case."70
Continuing, he explained:

It is a great thing to inquire at the hands of God, or to come into His presence; and we
feel fearful to approach Him on subjects that are of little or no consequence, to satisfy the
queries of individuals, especially about things the knowledge of which men ought to obtain
in all sincerity, before God, for themselves, in humility by the prayer of faith; and more
especially a Teacher or a High Priest in the Church.71

The doctrine of revelation assumed, first, that there was but one person through whom
guidance was to be given for the kingdom of God as a whole, namely, the Prophet and
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President of the Church. "His word ye shall receive, as if from mine own mouth, in all
patience and faith," the Lord declared.72 Again: Verily, verily, I say unto you, that ye have
received a commandment for a law unto my church, through him whom I have appointed
unto you to receive commandments and revelations from my hand.

And this ye shall know assuredly -- that there is none other appointed unto you to
receive commandments and revelations ....

And this shall be a law unto you, that ye receive not the teachings of any that shall
come before you as revelations or commandments ....

For verily I say unto you, that he that is ordained of me shall come in at the gate and
be ordained as I have told you before, to teach those revelations which you have received
and shall receive through him whom I have appointed. 73

Second, every officer had the right and responsibility to receive revelation for the
direction of his or her office or calling within the system. Having explained that "revelations
of the mind and will of God to the Church are to come through the Presidency," Joseph
Smith added: "It is also the privilege of any officer in this Church to obtain revelations, so
far as relates to his particular calling and duty in the Church."74 Here, as he indicated, the
scope of one's revelation was commensurate with the jurisdiction of his office or calling. "It
is contrary to the economy of God for any member of the Church, or any one, to receive
instructions for those in authority, higher than themselves," the Prophet explained; "... but if
any person have a vision or a visitation from a heavenly messenger, it must be for his own
benefit and instruction; for the fundamental principles, government, and doctrine of the
Church are vested in the keys of the kingdom."75

Finally, each person within the system was entitled to receive revelation from God to
direct his or her own life and to meet the challenge of individual problems. This was one of
the benefits that came from receiving the gift of the Holy Ghost.76

But each man's right to receive revelation for himself and family was subject to checks
against the improper use of that gift. "Unto the bishop of the church, and unto such as God
shall appoint and ordain to watch over the church and to be elders unto the church are to
have it given unto them to discern all those gifts," a revelation explained, "lest there shall be
any among you professing and yet be not of God." 77 The principle of control was the same
as that which the Apostle Paul voiced when he wrote: "God hath set some in the church, first
apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings,
helps, governments, diversities of tongues." 78 Within the Church the gifts and revelations
of the Spirit which were given to the members were subordinate to those of the Apostles and
Prophets and other priesthood leaders.

The challenge of controlling and rightly exercising power is as old as life. No

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association of living things can exist without some kind of a power relationship. It is also
true that power is the product of organization. The well- structured aggregation of living
numbers or elements creates power. The more perfect the organization the greater the power
which is derived from it. But "power," as one writer observed, "is the most subtle intoxicant
known." 79 James Madison warned that it was of "an encroaching nature,"80 and that "all
power in human hands" was likely to be abused.81 The important issue, then, is how a
system controls and exercises power -- the end which it serves and the means by which it
seeks to achieve that end.

Within Zion as a living body there was a great aggregation of power. But the Prophet
wrote: "The rights of the priesthood are inseparably connected with the powers of
heaven."82 The exercise of power through the priesthood was made subordinate to the
direction of the Holy Spirit. Priesthood bearers were to be "directed and guided by the Holy
Spirit."83 They, with all saints, were to "ask in Spirit," with the promise that they would
"receive in Spirit." 84 Under this arrangement, power was sanctified and made to uplift and
bless man. Lord Acton85 is credited with the saying that all power corrupts, and that
absolute power corrupts absolutely. But in Zion power was sanctified so that both the
administrator and the recipient could be purified by its influence. A revelation therefore said
of those who received the Melchizedek and Aaronic Priesthoods: "Whoso is faithful unto the
obtaining these two priesthoods ... and the magnifying their calling, are sanctified by the
Spirit unto the renewing of their bodies." 86

In Zion power was exercised according to righteous principles. Joseph Smith

explained: "The power, glory and blessings of the Priesthood could not continue with those
who received ordination only as their righteousness continued."87 Again he wrote, by
revelation:

The powers of heaven cannot be controlled nor handled only upon the principles of
righteousness. That they may be conferred upon us, it is true; but when we undertake to
cover our sins, or to gratify our pride, or vain ambition, or to exercise control or dominion or
compulsion upon the souls of the children of men, in any degree of unrighteousness, behold,
the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is
withdrawn, Amen to the priesthood or the authority of that man.88

To the end that power might truly be exercised in righteousness, administrators had to
be living in spiritual union with Christ, sustained in the remission of their personal sins
through repentance and by the grace of Christ, and blessed by the purifying power of the
Holy Spirit. A revelation which declared that the power of God"the life and the light, the
Spirit and the power, sent forth by the will of the Father through Jesus Christ" -- was made
subordinate to one who was properly ordained, stated: "But no man is possessor of all things
except he be purified and cleansed from all sin." It then promised: "And if ye are purified
and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall
be done."89
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Power in Zion was limited to uplifting man and serving his best interests. Under no
condition could coercion be exercised.90 Though a man in authority was given respect, he
was obligated to serve. "He that is ordained of God and sent forth," a revelation declared,
"the same is appointed to be the greatest, notwithstanding he is the least and the servant of
all." 91 Of the correct use of power, Joseph Smith wrote in another classic statement:

No power or influence can or ought to be maintained by virtue of the priesthood, only

by persuasion, by long- suffering, by gentleness and meekness, and by love unfeigned;

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 toward him whom thou hast reproved, lest he
esteem thee to be his enemy;

That he may know that thy faithfulness is stronger than the cords of death.

Let thy bowels also be full of charity towards all men, and to the household of faith,
and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the
presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews
from heaven.

The Holy Ghost shall he thy constant companion, and thy scepter an unchanging
scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and
without compulsory means it shall flow unto thee forever and ever.92

The fight and obligation to rebuke, as expressed above, did not constitute a departure
from the principles of persuasion and love; it was made necessary, Joseph Smith stated, by
"the perverseness of the brethren, for their temporal as well as spiritual welfare."93 To
rebuke in the right way was difficult. "When a corrupt man is chastened he gets angry and
will not endure it," the Prophet explained. 94 Such a course, therefore, was "not calculated to
gain the good will of all, but rather the ill will of many." Nevertheless, he concluded: "I
frequently rebuke and admonish my brethren, and that because I love them, not because I
wish to incur their displeasure, or mar their happiness." 95 When rebukes were given
according to righteous principles, they were not only to be made in love, but were to be
followed by an increase of love toward the chastened individual.

Adherence to righteous principles and submission to the influence of the Holy Ghost
fostered the proper and just control and exercise of power. When Charles Francis Adams and
Josiah Quincy visited Nauvoo, Illinois, in May, 1844, the latter commented, after viewing
the city and the adoration of its inhabitants for the Prophet: "It seems to me, General, that
you have too much power to be safely trusted to one man."
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"In your hands or that of any other person, so much power would, no doubt, be
dangerous," Joseph Smith replied. "I am the only man in the world whom it would be safe to
trust with it. Remember, I am a prophet!" 96

Some of the new social arrangements and relationships which were possible in Zion,
and which could not be achieved in other systems, concerned the element of power. "The
struggle for power," one writer rightly observed, "is as eternal as the division of society."97
But Joseph Smith contended that a free society need not rest upon division. There was to be
no struggle for power in Zion's system of social union.98

On the assumption that divisions are inherent in society, social scientists concede that
"the balancing of power is a component of every social process."99 The need to balance
power is made necessary by a lack of true social and economic union, and because
individuals and groups seek improperly to aggrandize themselves or assert their selfish
interests. But Joseph Smith went to the root of the issue by setting forth a system that
achieved social union and justice. On that premise, he declared, "It is a false principle for a
man to aggrandize himself at the expense of another."100 It was unchristian -- contrary to
the great principle that man should love his neighbor as himself. A truly Christian society
would set forth the way to achieve true social and economic union and justice. And in the
exercise of power, it would operate on the basis of what was right and just, not on what was
expedient or on who was involved in the immediate issue.

Still another area in which human relations were modified in Zion had to do with the
element of familiarity between the people and those who directed the system. It is often
accepted as a fact that "authority can neither arise nor be preserved without the establishment
and the maintenance of distance between those who command and those who obey."101 But
Joseph Smith declared: "There should exist the greatest freedom and familiarity among the
rulers in Zion."102 Again he said concerning all those within the system: "It is needful,
brethren, that you should be all of one heart, and of one mind, in doing the will of the
Lord."103

Lincoln was a great leader because, as Parrington said, "he never forgot that he was
one with those he led." 104 The Prophet sought to exercise power with others rather than
over others. He espoused the view that the farther society left behind the need for artificial
devices and the more it based its sanctions upon mutual respect, consideration, and the
uplifting influence of enlivening spiritual and moral forces, the more free and united the
people would be. To the degree that leaders were humble and energetic sources of truth and
light, they would promote free and open union among the people, rather than merely give
direction to the affairs of society. As these principles were applied, the people in turn would
acquire confidence in their leaders and be stimulated to develop the spontaneity and personal
initiative in doing good which were necessary to the successful operation of the system. Zion
was to be a social order based upon ardent individualism matured to its logical
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consummation of full freedom, responsibility, and brotherly union.

This was an exalted view of society, and the qualifications for leadership therein were
great. But the members were also not without obligation. The Prophet wrote:

In order to conduct the affairs of the Kingdom in righteousness, it is all important that
the most perfect harmony, kind feeling, good understanding, and confidence should exist in
the hearts of all the brethren; and that true charity, love one towards another, should
characterize all their proceedings. If there are any uncharitable feelings, any lack of
confidence, then pride, arrogance, and envy will soon be manifested; confusion must
inevitably prevail, and the authorities of the Church set at naught.105

Consent

The principle of consent was a cardinal and indispensable element of the society of
Zion. "All things," a revelation declared, "shall be done by common consent in the
Church."106 Another revelation instructed: "No person is to be ordained to any office in this
church, where there is a regularly organized branch of the same, without the vote of that
church." 107 Once a person was in office he had also to act according to the consent of
others whose lives his actions influenced. The Prophet therefore wrote that high priests in
the Church were "not to exercise monarchial government, or to appoint meetings for the
Elders without their consent." 108

The principle of consent was an integral part of the program of the Church from the
beginning. Before the Church was organized, Joseph Smith and Oliver Cowdery were
instructed to assemble those who had been baptized and have them "decide by vote" if they
would accept them as leaders.109 "We proceeded, according to previous commandment, to
call on our brethren to know whether they accepted us as their teachers in the things of the
kingdom of God, and whether they were satisfied that we should proceed and be organized
as a Church," the Prophet wrote. "To these several propositions they consented by a
unanimous vote."110

The procedure was theocratic for placing prospective officers and teachers before the
Saints for their vote. Divine direction and human consent were combined in the new system.
It was the Church of Jesus Christ, which gave the Lord the right to direct its affairs. But it
was also the Church of the Latter-day Saints. 111 Both God and man were to have their
rights and prerogatives preserved and given proper expression within the organization. John
Taylor explained:

The proper mode of government is this -- God first speaks, and then the people have
their action. It is for them to say whether they will have his dictation or not. They are free:
they are independent under God. The government of God is not a species of priestcraft ...
where one man dictates and everybody obeys without having a voice in it. We have our
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voice and agency, and act with the most perfect freedom; still we believe there is a correct
order -- some wisdom and knowledge somewhere that is superior to ours: that wisdom and
knowledge proceeds from God through the medium of the holy Priesthood. We believe that
no man or set of men, of their own wisdom and by their own talents, are capable of
governing the human family aright.112

These theocratic principles were to be carried out under the enlightening influence of
the Holy Spirit, both in regard to the nominations which were presented to the people and in
the giving of consent. John Taylor observed:

When God dictates through the channel that he has placed upon the earth, he directs
through the gift and power of the Holy Ghost, and this way manifests his will to those whose
right it is to know it. In this way he makes known the things of his kingdom and the
principles that are necessary to the salvation of the people. Then all the congregation lift up
their hands as a token before God that they sanction what is presented, and then the voice of
the people is the voice of God. He first dictates, and then we sustain his nomination. Thus
we have the wisdom of God associated with the concurrence of man; and God being
governed by the Spirit of truth, and the Saints possessing and being guided by the gift of the
Holy Ghost, it is the voice of God and the voice of his people under his direction, and God
and his people are one, as Jesus said -- "I in them, and thou in me, that we all may be one."
This is the way we look at things. 113

The idea was not merely to sustain a person in office by reason of his gifts, talents,
and abilities as a leader or teacher, but more fundamentally to sustain him as a channel of
revelation and divine guidance to those who were under his jurisdiction. This was not a
system of trusting in the arm of flesh, talented though it may have been, but of sustaining a
person who, by faith, dedication and righteousness, became a revelator to those over whom
he presided. Only in this way could the Church become a living body.

The Spirit of revelation not only provided for intelligent guidance and promoted union
among the Saints, but it gave the means of checking the unrighteous use of power and
authority. Being a living system with divine forces of truth enlightening the whole kingdom,
each person therein had the means of discerning by the Spirit whether or not the course taken
by the authorities was right or wrong. Brigham Young said:

The First Presidency have of right a great influence over this people; and if we should
get out of the way and lead this people to destruction, what a pity it would be! How can you
know whether we lead you correctly or not? Can you know by any other power than that of
the Holy Ghost? I have uniformly exhorted the people to obtain this living witness, each for
themselves; then no man on earth can lead them astray.114

Authority and Freedom

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There were vital and significant differences between society as a strictly mechanical
system (a robot) and a living body. A mechanical system had to be authoritarian; arbitrary
power had to move each limb and joint of the system. But there was life and union
throughout all parts of the living body. There was a principle of authority in the living body,
but authority and freedom were reconciled without the use of arbitrary force, in ways that
were not possible in a strictly mechanical system.

In Zion, the right of the central offices to direct was combined with decentralized
priesthood authority in the local offices and quorums, and with the enlightened exercise of
freedom by the people. The divine system was authoritarian only in the sense that its central
officers enunciated truth and men freely united to sustain the source from which they
received the words of life. Though established channels of revelation provided a source of
authority, the people were free to obey or disobey the counsel they received and to accept or
reject the truth and power which were available to them.

If, however, they seriously violated or neglected their covenant obligations, they could
be reprimanded or expelled from the system.

The Prophet and his associates held that this kind of an order could exist only when
the members of the system freely and intelligently sustained those in authority over them.
But this was possible only when the authorities actually ministered truth and life to the
people, and counselled them in paths which promoted true happiness and progress. The
appeal of truth and life had to be strong enough to promote unity and cause men freely to
sustain the authority of the system. To this end, those in authority had to have an actual legal
right to revelation from God. The system had to be literally centered in God and had to draw
truth, life, and power from His presence to benefit the people. John Taylor explained:

The position we occupy is this: the Holy Ghost, which has been given to all who have
obeyed the Gospel, and have lived faithful to its precepts, takes of the things of God and
shows them forth through a living Priesthood to a people enlightened and instructed by the
Spirit of revelation from God, and the people thus enlightened, instructed and blessed by the
Spirit of light, voluntarily and gladly sustain the Priesthood who minister unto them. 115

True theocracy, therefore, was government by the power and influence of divine truth
and light. On another occasion Elder Taylor likened the flow of living spiritual powers from
their divine Head to a stream of water flowing from its source to nourish plant and animal
life along its course. "How easy it is to govern the people in this way!" he exclaimed. "The
streams of life flow from the Great Fountain through the various channels which the
Almighty has opened up, and they spread ... throughout the world, wherever there are any
Saints that have yielded obedience to the commandments of God." He added: "The fountain
is inexhaustible, and the rivers of life flow from the fountain unto the people."116

Discerning Spiritual Manifestations

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Joseph Smith stated that he and priesthood authorities in general had "an imperative
duty" to discern between true and false spiritual influences, and to detect that which was
degrading.117 "Nothing is a greater injury to the children of men than to be under the
influence of a false spirit when they think they have the Spirit of God," the Prophet declared.
Of the "terrible power and baneful effects" of false spiritual influences, he said: "Long
pilgrimages have been undertaken, penances endured, and pain, misery and ruin have
followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid
waste, and blood, carnage and desolation are habiliments in which it has been clothed."118
In "every age, and almost among all people," various degrading spiritual powers had been
manifested." 119

Why did such things prevail? The Prophet explained: "The learned, the eloquent, the
philosopher, the sage, the divine all are ignorant." They had no "key to unlock, no rule
wherewith to measure, and no criterion" by which to test and judge such things.
Consequently, they imagined that when there was "anything like power, revelation, or vision
manifested, that it must be of God."120 But this was not true. Who, then, could determine
the false from the true? "We answer," he declared, "that no man can do this without the
Priesthood, and having a knowledge of the laws by which spirits are governed." No person
could detect the adverse spirit except "by possessing intelligence" which was "more than
human, ... having unfolded through the medium of the Priesthood the mysterious operations
of his devices."121

Revivals and camp meetings in the Prophet's day were often attended by degrading
spiritual influences which caused people to fall upon the ground, jerk, bark, or dance in wild
uncontrollable motions. 122 "The Church of Jesus Christ of Latter-day Saints has also had
its false spirits," the latter-day Seer reported; "and as it is made up of all those different sects
professing every variety of opinion, and having been under the influence of so many kinds of
spirits, it is not to be wondered at if there should be found among us false spirits."123 A
major instance took place among some new converts to the restored gospel at Kirtland, Ohio,
before the program of the Church was set up among them. "Many false spirits were
introduced, many strange visions were seen, and wild, enthusiastic notions were
entertained," Joseph Smith recalled; "men ran out of doors under the influence of this spirit,
and some of them got upon the stumps of trees and shouted, and all kinds of extravagances
were entered into by them." 124 But these incidents resulted in a revelation being given
which set forth vital points on the subject and stated the rights and responsibilities of the
priesthood in handling them.

The revelation invited the elders to reason on the issue in light of the fundamental
principles of the gospel which they had received:

Wherefore, I the Lord ask you this question -- unto what were ye ordained?
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To preach my gospel by the Spirit, even the Comforter which was sent forth to teach
the truth.

And then receiveth ye spirits which ye could not understand, and received them to be
of God; and in this are ye justified?

Behold ye shall answer this question yourselves; nevertheless, I will be merciful unto
you; he that is weak among you hereafter shall be made strong.

Verily I say unto you, he that is ordained of me and sent forth to preach the word of
truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some
other way? And if it be by some other way it is not of God.

And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth
or some other way? If it be some other way it is not of God.

Therefore, why is it that ye cannot understand and know, that he that receiveth the
word by the Spirit of truth receiveth it as it is preached by the Spirit of truth?

Wherefore, he that preacheth and he that receiveth, understand one another, and both
are edified and rejoice together.125

The contrast was clear. The Comforter by which priesthood bearers ministered the
gospel to others was the Spirit of truth. "That which doth not edify is not of God, and is
darkness," the revelation continued. "That which is of God is light; and he that receiveth
light, and continueth in God, receiveth more light; and that light groweth brighter and
brighter until the perfect day." This was the way true spiritual growth occurred, through the
blessings of the priesthood which had been given that the Saints might "know the truth" and
"chase darkness" from among them. 126

The revelation finally focused attention upon the control of darkening spiritual
powers. Having stressed that one who was properly ordained to the priesthood was
"possessor of all things... in heaven and on the earth," in that by righteousness there was
subject to him "the life and the light, the Spirit and the power, sent forth by the will of the
Father through Jesus Christ," it instructed:

As ye are appointed to the head, the spirits shall be subject unto you. Wherefore, it
shall come to pass, that if you behold a spirit manifested that you cannot understand, and you
receive not that spirit, ye shall ask of the Father in the name of Jesus; and if he give not unto
you that spirit, then you may know that it is not of God.

And it shall be given unto you, power over that spirit; and you shall proclaim against
that spirit with a loud voice that it is not of God -
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Not with railing accusation, that ye be not overcome, neither with boasting nor
rejoicing, lest you be seized therewith.

He that receiveth of God let him account it of God; and let him rejoice that he is
accounted of God worthy to receive.

And by giving heed and doing these things which ye have received, and which ye
shall hereafter receive and the kingdom is given you of the Father, and power to overcome
all things which are not ordained of him. 127

Through this revelation and the instructions which the Prophet gave, the Saints
learned vital lessons which served them well. Beginning in 1848, modern spiritualism spread
throughout the United States and England, and later throughout the world. By 1852, "several
hundred thousand Americans, including some of the most prominent personalities of the
day," were involved in spiritualist activities of "table tipping, rapping, and automatic
writing." 128 But the movement made few, if any, serious inroads among the Saints. The
position of the Church was expressed as early as 1829, in a corrected passage from Isaiah
found in the Book of Mormon which stated: "When they say unto you: Seek unto them that
have familiar spirits, and unto wizards that peep and mutter should not a people seek unto
their God for the living to hear from the dead?" 129

Summary

The kingdom of God was a perfect theocracy; its rights and powers had their origin
with God. The Holy Melchizedek Priesthood was the basis of the system. Within it there
were three orders of priesthood the Melchizedek, the Aaronic or Levitical, and the
Patriarchal and each drew its rights and powers from the Melchizedek Priesthood. In
conferring that priesthood upon man, God did so with an oath and a covenant which
stipulated that by faithfulness man could rise to the exalted state of an heir in the Father's
kingdom. But to this end, he also had to receive all the ordinances of the kingdom.

Because the kingdom was vitalized by living spiritual powers, it was in very deed a
living body. Revelation for the whole body was given through the Prophet and President of
the Church. But every officer and member was entitled to revelation to guide him in his
respective duties. By associating power with the Holy Spirit, power was sanctified. Its
expression was also strictly limited according to righteous principles; it could be used only
to uplift and bless men. Furthermore, officers could only minister by the expressed consent
of the members. Because priesthood was actually a channel through which truth and light
were given to man, the spontaneous action of the Saints in sustaining the authorities
reconciled freedom with authority in the system. Since the kingdom centered in living
spiritual powers, it was vitally important that the Saints discern between true and false
spiritual manifestations. They were taught to do so through revelations which the Prophet
received and through practical experience.
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Chapter 7

The Church of Jesus Christ

He [Christ] gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers;

For the perfecting of the saints, for the work of the ministry, for the edifying of the
body of Christ;

Till we all come in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness of Christ. -- PAUL THE
APOSTLE.

In stating the beliefs of the Saints, Joseph Smith wrote: "We believe in the same
organization that existed in the primitive Church, viz: apostles, prophets, pastors, teachers,
evangelists, etc." 1 Those offices were divine gifts given of God to the Church. 2 In the
grand design of the kingdom, the Church was an instrument to build up and perfect the
kingdom of God on earth, which included establishing Zion as a divine and eternal
patriarchal order. The Church had three administrative levels: the general, the stake, and the
local, where individual congregations were called branches and wards. On each
administrative level there were offices and councils designed to carry on the functions of that
level of the Church. There was also a judicial system by which transgressors were tried and
by which misunderstandings and contentions were settled.

General Offices of The Church

The First Presidency

Administratively the organization of the Church centered in the office of the President,
who was to have "all the gifts of God" which could be given to those who held the
priesthood on earth. 3 He was to be a seer, a revelator, a translator, a prophet, and an apostle
of Jesus Christ.4 Joseph Smith was accepted as the First Elder in the Church on the day it
was organized,5 and later sustained as President of the High Priesthood, on January 25,
1832.6

Assisting the President and sharing in his gifts and keys were two counselors. These
three presidents comprised the First Presidency of the Church. The earliest known reference
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to this presiding body is in a revelation given to Joseph Smith, January 7, 1832, which
stated:

Unto the office of the presidency of the high priesthood I have given authority to
preside, with the assistance of his counselors, over all the concerns of the church;

Wherefore, stand ye fast -- claim your priesthood in authority, yet in meekness, and I
am able to make you abound and be fruitful; and you shall never fall, for unto you I have
given the keys of the kingdom; and if you transgress not, they shall never be taken from you.
Wherefore, feed my sheep. Even so. Amen. 7

The First Presidency was officially organized March 18, 1833, with Joseph Smith as
President, and Sidney Rigdon and Frederick G. Williams as counselors.8 In speaking of this
body, a revelation said: "Of the Melchizedek Priesthood, three Presiding High Priests,
chosen [i.e., sustained] by the body, appointed and ordained to that office, and upheld by the
confidence, faith, and prayer of the church, form a quorum of the Presidency of the
Church."9 Again:

The Melchizedek Priesthood holds the fight of presidency, and has power and
authority over all the offices in the church in all ages of the world, to administer in spiritual
things.

The Presidency of the High Priesthood, after the order of Melchizedek, have a right to
officiate in all the offices in the church.10

The counselors in the First Presidency were subordinate to the President and were
dependent upon him for the keys and powers which they exercised. When the President was
taken away in death or removed from office there was to be a dissolution of the First
Presidency of the Church.11

Having the right to preside, the First Presidency was the channel through which
revelation and guidance was given for the whole Church. "The Presidents or Presidency are
over the Church," Joseph Smith explained; "and revelations of the mind and will of God to
the Church, are to come through the Presidency." "This," he added, "is the order of heaven,
and the power and privilege of this Priesthood."12

The Quorum of the Twelve Apostles

"Next to the [First] ... Presidency" stood the Quorum of the Twelve Apostles. 13 This
presiding body was organized in February, 1835. 14 Of the place of this quorum in the
administrative structure of the kingdom of God, Joseph Smith said: "The Twelve are not
subject to any other than the First Presidency, ... and where I am not, there is no First
Presidency over the Twelve."15 Thereupon the Prophet arranged"the several quorums" in
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their proper order, beginning with "the [First] Presidency, then the Twelve."16

Members of the Twelve were also sustained as Prophets, Seers, and Revelators unto
the Church. 17 In referring to the administrative power of the Twelve, a revelation said:
"They form a quorum, equal in authority and power to the three presidents [the First
Presidency] previously mentioned."18 But it was only when the First Presidency was
disorganized by the death or removal of the President from his office that the Quorum of the
Twelve could preside over the kingdom of God.

As a presiding council holding the keys of the kingdom of God on earth under the
direction of the First Presidency, the Quorum of the Twelve had the right and responsibility
to direct the work of building up the kingdom in all aspects of its program.19 (When the
government of God was established, they would have authority to direct the political
functions of the kingdom.) In addition, the Quorum of the the Twelve was to be a "Traveling
Presiding High Council,"20 holding "the keys," the Lord declared in a revelation, "to open
up the authority of my kingdom upon the four corners of the earth." 21 Speaking of "the
power, authority, and virtue of their apostleship," Joseph Smith said:

They are the Twelve Apostles, who are called to the office of the Traveling High
Council, who are to preside over the churches of the Saints, among the Gentiles, where there
is no presidency established; and they are to travel and preach among the Gentiles, until the
Lord shall command them to go to the Jews. They are to hold the keys of this ministry, to
unlock the door of the Kingdom of heaven unto all nations, and to preach the Gospel to
every creature. 22

The Twelve had as their central spiritual obligation the calling to be "special witnesses
of the name of Christ in all the world -- thus differing from other officers in the church in the
duties of their calling." 23 To give a special witness required that they receive a special
testimony. Joseph Smith characterized ancient seers and prophets as those "who saw the
mysteries of godliness." 24 He made it clear that Christ's promise to His apostles, "Lo, I am
with you always, even unto the end of the world," was an assurance that they would have the
blessings of the Second Comforter to attend them in their ministry.25 In his charge to the
Twelve when that body was organized in 1835, Oliver Cowdery said:

It is necessary that you receive a testimony from heaven for yourselves; so that you
can bear testimony ... that you have seen the face of God .... When the proper time arrives,
you shall be able to bear this testimony to the world. When you bear testimony that you have
seen God, this testimony God will never suffer to fall, but will bear you out; although many
will not give heed, yet others will. You will therefore see the necessity of getting this
testimony from heaven.

Never cease striving until you have seen God face to face. Strengthen your faith; cast
off your doubts, your sins, and all your unbelief; and nothing can prevent you from coming
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to God. Your ordination is not full and complete till God has laid His hand upon you. We
require as much to qualify us as did those who have gone before us; God is the same. If the
Savior in former days laid His hands upon His disciples, why not in latter days? 26

The primary qualifications of an apostle centered in the the Spirit and had to do with
his dedication to Christ spiritual union with the Master. By revelation the Lord declared:
"The Twelve are they who shall desire to take upon them my name with full purpose of
heart."27 In delivering the Sermon on the Mount to the Nephites after His resurrection, Jesus
made it clear that part of that great discourse pertained exclusively to the Twelve and set
forth the standard of dedication, faith, reliance, and selflessness required of those who were
called to be Special Witnesses of the Master. To the Nephite Twelve, Jesus said:

Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for
your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

Behold the fowls of the air, for they sow not, neither do they reap nor gather into
barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of
you by taking thought can add one cubit unto his stature? And why take ye thought for
raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin;

And yet I say unto you, that even Solomon, in all his glory, was not arrayed like one of
these.

Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is
cast into the oven, even so will he clothe you, if ye are not of little faith.

Therefore take no thought; saying, What shall we eat? or, What shall we drink? or,
Wherewithal shall we be clothed?

For your heavenly Father knoweth that ye have need of all these things.

But seek ye first the kingdom of God and his righteousness, and all these things shall
be added unto you.

Take therefore no thought for the morrow, for the morrow shall take thought for the
things of itself. Sufficient is the day unto the evil thereof.28

The Seventy

The First Presidency and the Quorum of the Twelve were the two major presiding
bodies over the kingdom of God on earth. No other council or quorum had the same scope of
authority as that which they held. But under their direction other presiding councils were
organized. The First Quorum of the Seventy, a missionary organ in its primary responsibility,
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was organized the same month as the Quorum of the Twelve, 29 with the intent that it would
act "under the direction of the Twelve" in proclaiming the restored gospel to the world.30
With seven presidents31 constituting the First Council of the Seventy, this body formed "a
quorum, equal in authority to that of the Twelve special Witnesses or Apostles."32 Here
again, however, equality in authority did not constitute equality in holding the functioning
keys of the kingdom. But in words like those to the Twelve, a revelation said: "The Seventy
are also called to preach the gospel, and to be special witnesses unto the Gentiles and in all
the world -- thus differing from other officers in the church in the duties of their calling." 33

Seventies other than those in the first quorum were to be called. Concerning the First
Council of the Seventy, a revelation said: "These seven presidents are to choose other
seventy besides the first seventy to whom they belong, and are to preside over them; and also
other seventy, until seven times seventy, if the labor of the vineyard of necessity requires
it."34 Administratively all seventies were subject to the First Council of the Seventy in their
proselyting activities. But in his regular responsibilities as a member of the Church at home,
each man was subject to his respective stake and ward authorities.

Joseph Smith made it clear that the seventies were members of the Melchizedek
Priesthood, and that they were "to be taken from the quorum of Elders." They "are a sort of
traveling council or Priesthood," he said, "and may preside over a church or churches, until a
High Priest can be had."35 Again he explained: "The Seventies are not called to serve tables,
or preside over churches, to settle difficulties, but are to preach the Gospel and build them
up, and set others, who do not belong to these quorums, to preside over them, who are High
Priests."36 Though the duties of the seventies were "more particularly to preach the Gospel,
and build up churches, rather than regulate them," the Prophet taught that they did have
some administrative authority in the latter area:

If a high priest should be remiss in his duty, and should lead, or suffer the church
[over which he presided] to be led astray, depart from the ordinances of the Lord, then it is
the duty of one of the Seventies, acting under the special direction of the Twelve, being duly
commissioned by them with their delegated authority, to go to the church, and if agreeable to
a majority of the members of said church, to proceed to regulate and put in order the same;
otherwise, he can have no authority to act.37

Organizationally each quorum of seventy had seven presidents to preside over it. "And
the seventh president of these presidents," a revelation said of the First Quorum, which was a
pattern for other quorums, "is to preside over the six."38 This order of ranking presidents
was suited to the work which the seventies were to perform. Several members of the First
Council of the Seventy might be traveling throughout the world at a given time. Whenever
they met, the senior president would automatically be the presiding officer. Meanwhile the
senior president of those at home could direct the affairs of the central office of the seventy
according to established policies and under the direction of the Twelve. Again, when a
quorum of seventy was sent out to proselyte in a given area, its over-all program could be
 124

directed by the senior president. But under his direction each president could direct the
activities of nine other seventies, thus making the quorum an efficient instrument to spread
the message of the restored gospel.

Consideration had to be given to the family needs of those seventies who were
preaching the gospel away from home. Here, the Prophet stated, they had "a right, by virtue
of their offices, to call upon the churches to assist them." 39 It may be suggested that this
need could be met, when the full law of Zion was established, by having a seventy's family
draw upon the storehouse to supplement its temporal needs when a seventy, as head of a
household, was engaged in proselyting activities.

Union Among the Authorities

The First Presidency, the Quorum of the Twelve, and the First Quorum of the Seventy
constituted the central leadership of the Church after the two last-named bodies were
organized in 1835. Of the principles upon which they were to operate, a revelation said:
"The decisions of these quorums, or either of them, are to be made in all righteousness, in
holiness, and lowliness of heart, meekness and long suffering, and in faith, and virtue, and
knowledge, temperance, patience, godliness, brotherly kindness and charity; because the
promise is, if these things abound in them they shall not be unfruitful in the knowledge of
the Lord."40

Acting on these principles, members of these presiding quorums were to function in

an atmosphere of free and open union made possible by the power of the Holy Spirit. "Every
decision made by either of these quorums must be by the unanimous voice of the same," the
above revelation declared; "that is, every member in each quorum must be agreed to its
decisions, in order to make their decision of the same power or validity one with the other."
41 Nowhere but in a living system which exalted intelligence on a foundation of freedom
was it possible to achieve such a standard of union.

The Patriarch to the Church

In building up the divine patriarchal order, it was necessary to designate officially, by

revelation, the tribe of Israel the unit of the divine family order under Jacob, or Israel to
which each Saint would belong in the perfected kingdom of God, on earth and in eternity.
This right and power centered in the office of Patriarch to the Church, but it was shared by
other patriarchs.

Joseph Smith established the office of Patriarch to the Church by ordaining his father,
Joseph Smith, Sr., to that calling, December 18, 1833.42 The Patriarch was sustained by the
Saints as a prophet, seer, and revelator.43 He did not preside over the Church, but served as
the Patriarch to the Church. 44
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In fulfilling their responsibilities, the Patriarch to the Church and other patriarchs
throughout the Church were to bless each member and declare his lineage. If the individual
was not an actual descendant of Israel by blood, patriarchs had power to assign him to a
given tribe in which he would then hold membership by adoption. Through the regenerating
power of the Holy Ghost, such a person could be purged of "the old blood" and become
actually the seed of Abraham.45 Admonitions and prophecies were also vital elements in a
patriarchal blessing, designed to aid the recipient to best fulfill the purposes of life on earth
and in eternity.

The labors of the Patriarch to the Church were to be more particularly "connected with
the church in Zion." There he was to "take the lead, priority, or presidency of the Patriarchal
office." In the event that a "council of Patriarchs" was held comprised of other patriarchs in
the Church, "he as a matter of course would preside by right of office."46

The High Council in Zion

Joseph Smith apparently expected the High Council in Zion (the High Council in the
Center Place of Zion) to be a fourth presiding body in the perfected administrative structure
of the Church, with jurisdiction over organized stakes, but not over the affairs of the Church
outside of those ecclesiastical units. 47 He organized the High Council in Zion on July 3,
1834 48 before the Quorum of the Twelve and the First Quorum of the Seventy were
organized; but unfortunately the Saints were not permitted to build up the Center Place of
Zion in Missouri, and for this reason that council had but a short existence.49 But evidence
indicates that the Prophet intended to give the High Council in Zion general jurisdiction over
the Center Place of Zion and its supporting stakes. The following points support this
conclusion:

First, the Center Place of Zion was not a stake or a separate entity within the system,
but the administrative hub of Zion under which the Lord's covenant people were eventually
to be "gathered in one." 50 The fact that the Center Place of Zion was to be the central
administrative unit of the system implies that the High Council in Zion was to have
jurisdiction over that central unit and all its supporting stakes, as one great system.

Second, a revelation indicated that the High Council in Zion was to have equivalent
power administratively to the Quorum of the Twelve in its directives to the several stakes of
Zion. It said: "The high council in Zion form a quorum equal in authority in the affairs of the
church, in all their decisions, to the councils [i.e., administrative directives] of the Twelve at
the stakes of Zion."51 This did not mean that the High Council in Zion had equal authority
to the Twelve, but that its right to direct the functions of the several stakes was to be equally
respected.

Third, when the Prophet Organized the High Council in Zion with David Whitmer at
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its head, he strongly implied, if he did not state categorically, that that body had a general
jurisdiction over the Church. "I... told them that if I should now be taken away, I had
accomplished the great work the Lord had laid before me, and that which I had desired of the
Lord," he reported; "and that I had done my duty in organizing the High Council, through
which council the will of the Lord might be known on all important occasions, in the
building up of Zion, and establishing truth in the earth."52 The death or removal from office
of the Prophet would disorganize the First Presidency. But with the High Council in Zion
organized there would be an administrative body with general jurisdiction over the Church,
by which Zion (including her stakes) could be built up and truth established in the whole
earth. Because Joseph Smith viewed the High Council in Zion as having this kind of
jurisdiction he stated that with the organization of that body he had "established" the Church
on "a permanent foundation" so that if he were "taken away, it would have been enough."53

Fourth, when Joseph Smith organized the High Council in Zion, he made it clear that
that body was an administrative unit with general jurisdiction over the Church: he appointed
David Whitmer to be his successor in the leadership of the Saints, in the event he was taken
away. By virtue of his position as President of the High Council in Zion, David Whitmer was
sustained as "the president of the church in Zion,"54 not merely as a Stake President. Since
the Quorum of the Twelve and the First Quorum of the Seventy had not yet been organized,
this meant that there was a short period of time from July 3, 1834, until February 14, 1835 --
when the High Council in Zion stood in an administrative position next to the First
Presidency. It also meant that from July 3, 1834, until December 5, 1834, at which time
Oliver Cowdery was made the Associate President of the Church,"55 David Whitmer, as
President of the High Council in Zion, was the Prophet's rightful successor. 56 Years later
Whitmer said of Joseph Smith's action in appointing him to be President of the Church in
Zion:

In July, 1834, he ordained me his successor as "Prophet, Seer and Revelator" to the
Church. He did this of his own free will and not at any solicitation whatever on my part. I
did not know what he was going to do until he laid his hands upon me and ordained me.

It is in your records, and there are men now living who were present in that council of
elders when he did it, in the camp of Zion, on Fishing River, July, 1834.57

The Presiding Bishopric

The Presiding Bishopric was another important body on the general administrative
level of the Church. 58 Being subordinate to the First Presidency and to the Quorum of the
Twelve (and to the High Council in Zion, when it was organized 59), this body supervised
the functions of the Aaronic Priesthood of the Church60 and directed the temporal activities
of the Saints.

One of the most important responsibilities of a bishop was to be a judge in Israel. A

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revelation said: "Whoso standeth in this mission is appointed to be a judge in Israel, like as it
was in ancient days, to divide the lands of the heritage of God unto his children; and to judge
his people by the testimony of the just, and by the assistance of his counselors, according to
the laws of the kingdom which are given by the prophets of God." 61 Again, from another
revelation:

A bishop must be chosen ... to be a judge in Israel, to do the business of the church, to
sit in judgment upon transgressors upon testimony as it shall be laid before him according to
the laws, by the assistance of his counselors, whom he has chosen or will choose ....

Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a
stake of Zion, or in any branch of the church where he shall be set apart unto this ministry,
until the borders of Zion are enlarged and it becomes necessary to have other bishops or
judges in Zion or elsewhere. And inasmuch as there are other bishops appointed they shall
act in the same office.62

Bishops were called to serve on each administrative level of the Church. As a judge, a
bishop had several responsibilities. First, since the Church had the task of building up the
divine patriarchal order as an eternal system, he was to judge if the Saints were worthy to
receive the ordinances and blessings of that divine family order, from the ordinance of
baptism by which they could become sons and daughters in the eternal family of Christ, 63
to the sacred rite of eternal marriage by which the faithful could be exalted. Second, a bishop
was empowered to judge economic matters under the law of consecration and stewardship,
including the allocation of stewardships to the Saints, the determination of what constituted
surplus production by each steward, and the steward's worthiness to draw funds from the
storehouse to operate and expand his stewardship.64 Third, a bishop had the right to judge
matters concerning the general operation of the Church in the area of his jurisdiction,
including the issuing of certificates of membership and the transfer of such certificates as the
Saints moved from place to place. 65 Finally, a bishop was required to sit in judgment upon
transgressors and to pass judgment upon them according to the laws of the Church. 66

The office of Presiding Bishop, with one bishop supervising the activities of the other
bishops in the Church, developed with the effort to establish the Center Place of Zion. In
February, 1831, Edward Partridge was called to be "a bishop unto the church."67 This was a
general administrative position under the Prophet. Later Bishop Partridge was sent to
Missouri to direct the temporal activities of the Saints in the Center Place of Zion,68 and
Newel K. Whitney was called to serve as bishop in the area of Kirtland, Ohio.69 The
revelation which called him to serve directed the Saints in that area to "render an account" of
their stewardships unto Bishop Whitney. It then added: "These things shall be had on record,
to be handed over unto the bishop in Zion."70 These instructions foreshadowed the
development of the office of Presiding Bishop.

Other evidence indicates that the scope of authority given to the Bishop in Zion was
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of, a general, rather than a limited, nature. When a meeting of Church authorities was held
July 26, 1838, at Far West, Missouri, a resolution was passed which stated: "That the Bishop
of Zion receive all consecrations from those living east, west, and south, who are not in the
jurisdiction of a Bishop of any other stake."71

Even though the Saints were driven from Missouri where the Center Place of Zion was
to be built, the office of Presiding Bishop was retained in the Church. Having called other
bishops to serve, a revelation given at Nauvoo, Illinois, said: "I give unto you Vinson
Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the
bishopric."72

Auxiliary Organizations

Auxiliary organizations were also begun as staff offices to assist the priesthood on the
various administrative levels of the Church -- general, stake, and local. The first of these was
"The Female Relief Society of Nauvoo," organized March 17, 1842.73 A youth organization
known as "The Young Gentlemen and Ladies Relief Society of Nauvoo" was also started, in
January, 1843, with Heber C. Kimball largely responsible for its formation. At the Prophet's
suggestion the youth of the Church were to be organized for the purpose of assisting the
needy and improving themselves by participating in various activities for their mutual
development.74 Had this organization not been disrupted by the exodus of the Saints from
Nauvoo, it would probably have become the major youth organization of the Church.

Sunday schools also were organized. At Kirtland, Ohio, they were held in the temple
and in private homes. 75 In England, in 1840, when Brigham Young was President of the
European Mission and Parley P. Pratt was editor of the Millennial Star, the latter advised:
"Let the elders gather the people together, old and young, every Sabbath day, in the streets, if
no more convenient place offers, and teach them the first principles of the gospel of
Christ."76 Early in June, 1844, Joseph Smith made an effort to give definite organization
and direction to this program, and to establish the Sunday School on a regular basis among
the Saints, but here again his untimely death and the exodus of the Saints from Illinois
disrupted his plans.77 Both the youth organization and the Sunday School were begun anew
in the West under the direction of Brigham Young; 78 and to those auxiliaries which had
been started initially in the days of the Prophet, the Primary Association was subsequently
added to teach the gospel to the children of the Church one day a week other than Sunday.

The Stake Organization

The Place of a Stake

Zion was to be composed of a Center Place, called the City of Zion, and supporting
units called stakes, except for small groups of Saints who were organized into branches. A
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study of the administrative system of Zion in the days of Joseph Smith indicates that
originally and ideally a stake of Zion was to comprise a city of Zion of from fifteen to twenty
thousand people.79 Joseph Smith was instructed by revelation to start building "the city of
the stake of Zion, ... in the land of Kirtland," Ohio. 80 Again, he was told in regard to the
new economic program to be developed there: "After you are organized, you shall be called
the United Order of the Stake of Zion, the City of Shinehah [Kirtland]."81

Each stake, or city, was given a stake presidency, high council, and bishop to direct
the affairs of the Saints. This was the general order established at Kirtland, Ohio,82 Far
West, Missouri,83 Adam-ondi-Ahman, Missouri, 84 and in six other early stakes which were
organized. 85 Consistent with this policy, a revelation explained that a bishop was to serve
"among the inhabitants of Zion, or in a stake of Zion, or in any branch of the church where
he shall be set apart unto this ministry."86 The fact that bishops were to be stake officers was
also evident from a report of a meeting of priesthood authorities at Far West, Missouri,
where it was resolved that "the Bishop of [the Center Place] Zion receive all consecrations
from those living east, west, and south, who are not in the jurisdiction of a Bishop of any
other stake."87

The Stake Presidency

A stake presidency consisted of three high priests, a president and two counselors,
.who were chosen and set apart to the work under the direction of the First Presidency of the
Church and sustained by the members of the stake. 88 They were to be men of wisdom and
sound judgment, impartial and just, qualified by natural endowments and the inspiration of
God to preside as fathers and pastors of the people. The stake presidency directed all
operations of the stake, and both priesthood and auxiliary. organizations were subordinate to
their authority.

The Stake High Council

In each stake of Zion, twelve high priests were called and set apart to form a standing
High Council. 89 With the Stake Presidency at its head, the High Council was both an
administrative and judicial body, with power to direct all the general affairs of the stake.

Joseph Smith spoke repeatedly of the role and responsibility of councilors. "The way
to get along in any important matter is to gather unto yourselves wise men, experienced and
aged men, to assist in council," he said. "Handsome men are not apt to be wise and
strong-minded men; but the strength of a strong-minded man will generally create coarse
features, like the rough, strong bough of the oak."90 But more than a strong mind was
necessary. Having organized the first High Council at Kirtland, the Prophet said: "I urge the
necessity of prayer, that the Spirit might be given, that the things of the Spirit might be
judged thereby, because the carnal mind cannot discern the things of God."91 A man had
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also to purify his heart. "No man is capable of judging a matter, in council, unless his own
heart is pure," he declared on another occasion; "... we are frequently so filled with
prejudice, or have a beam in our own eye, that we are not capable of passing right
decisions."92

Joseph Smith stressed that those sitting in council "should see and observe all things
appertaining to the subject, and discern the spirit by which" others were governed.
Councilors were also to "keep order and not let the council be imposed upon by unruly
conduct."93 He explained: "Each should speak in his turn and in his place, and in his time
and season, that there may be perfect order in all things; and that every man, before he makes
an objection to any item that is brought before a council for consideration, should be sure
that he can throw light upon the subject rather than spread darkness, and that his objection be
rounded in righteousness." This could "be done by men applying themselves closely to study
the mind and will of the Lord, whose Spirit always makes manifest and demonstrates the
truth to the understanding of all who are in possession of the Spirit.94 Still again the
latter-day Seer instructed members of the council "not to seek to excel, but speak according
to truth and equity." They were "to chase darkness from their minds, and be exercised on the
subject upon which they were to speak, in order that they might touch upon points of
doctrine, bring hidden things to light, and make dark things clear."95

To illustrate the way a High Council should function, Joseph Smith made reference to
the operation of such bodies in ancient times as they had been shown to him by revelation,
stating:

In ancient days councils were conducted with such strict propriety, that no one was
allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of
the Lord, by revelation, or the voice of the council by the Spirit, was obtained, which has not
been observed in this Church to the present time. It was understood in ancient days, that if
one man could stay in council, another could; and if the president could spend his time, the
members could also; but in our councils, generally, one will be uneasy, another asleep; one
praying, another not; one's mind on the business of the council, and another thinking on
something else.96

Stake Patriarchs

In addition to the Patriarch to the Church, other patriarchs were to be ordained to serve
in the several stakes of the Church. Of these a revelation said: "It is the duty of the Twelve,
in all large branches of the church, to ordain evangelical ministers, as they shall be
designated unto them by revelation." 97 These patriarchs had the "same right to bless" as the
Patriarch to the Church, and their administrations were "just as legal as his."98

Stake Bishops
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Joseph Smith stated that in each stake or city of Zion a bishop was to be called to
direct the temporal affairs of the Saints. Having sent a city plat to the brethren in Missouri,
giving the general plan to be used in laying out cities of Zion, the Prophet wrote: "When
Zion is once properly regulated there will be a Bishop to each square [i. e., city 99] of the
size of the one we send you with this; but at present it must be done according to
wisdom."100

Unfortunately Joseph Smith was not permitted to build up Zion to the point that the
divine program was "properly regulated." Therefore the full and detailed role of a stake
bishop was not made clear. But the fact that a bishop was to be president of a quorum of
forty-eight priests101 suggests that other bishops were to be called to function within a stake
or city of Zion.

High Priests

In each stake, men holding the office of high priest in the Melchizedek Priesthood
were organized into a quorum with a presidency to direct the activities of the quorum.102 In
addition to their quorum responsibilities, high priests served as individual officers or as
members of councils in performing the duties of their calling. The major function of a high
priest was to preside over designated responsibilities within the Church.103 Of this office
the Prophet said: "A High Priest is a member of the same Melchizedek Priesthood with the
[First] Presidency, but not of the same power or authority in the Church."104 The right to
preside over designated responsibilities did not encompass all the rights and powers of the
priesthood. In addition, there was the right and power to open the gospel program to all
nations and establish the Church among all people of the earth, the power to perform all the
ordinances of the house of the Lord by which a man and his wife could be exalted within the
divine patriarchal order, and the power to place the final seals and blessings of the
priesthood upon the faithful within that eternal family order. These and other powers a high
priest did not have by virtue of his ordination to that office.

Because the primary purpose of the Melchizedek Priesthood was to mature man
spiritually and organize him according to the law of heaven so that he could be sanctified
and return to the presence of God to be endowed with glory,105 the duty of a high priest was
to minister primarily "in spiritual and holy things, and to hold communion with God."106
That they might fulfil the responsibilities of their office, high priests were to "be better
qualified to teach principles and doctrines than the Elders."107 They were to "be ordained by
the direction of a high council or general conference" of the Church. 108 Of their authority a
revelation said: "High Priests after the order of the Melchizedek Priesthood have a fight to
officiate in their own standing, under the direction of the [First] Presidency, in administering
spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher,
deacon, and member."109
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Elders

Those ordained to the office of elder in the Melchizedek Priesthood were organized
into quorums of ninety-six men each, presided over by a president with two counselors.110
Elders' quorums were responsible to the Stake Presidency for the conduct of their affairs. As
"standing ministers" to the Church,111 primarily within the stakes of Zion, they were to help
"watch over" the Church.112

Stake Auxiliary Organizations

Though the Prophet began to develop the auxiliary organizations of the priesthood, he
did not establish them on each of the administrative levels of the Church. This was done,
however, at a later time, and accordingly the four auxiliary organizations,113 with their
respective boards, came to be part of each stake organization.

Local Organizations Branches of the Church

Initially the term branch was used to designate any organized group of Saints below
the level of a stake. A revelation stated that no person was to be ordained to any office in the
Church, where there was "a regularly organized branch of the same, without the vote of that
church."114 Bishops could function in branches,115 and the Twelve were "to ordain
evangelical ministers," or patriarchs, "in all large branches of the church." 116

The Ward

The term ward did not come into use as the name of a local congregation within a
stake until after the Saints settled at Nauvoo, Illinois, in 1839.117 The name is not scriptural,
and the Prophet may have considered it but a temporary feature of church organization until
the full and perfect order of Zion was established. In the city of Nauvoo, which composed
the Nauvoo Stake, several bishops were appointed to care for the temporal needs of the
Saints, and their areas of jurisdiction were called wards. 118 But in the perfect order of Zion,
as stated in the discussion of the stake organization, there was to be a bishop over each stake,
or city of Zion, and he was to spend his full time as a steward over that office, supervising
the economic activities of the Saints within the city. The record does not indicate further
details concerning the inner organization of a stake under the full program of Zion.

The name ward was derived from the municipal units within the city of Nauvoo, 119
where each ward was used to designate a bishop's jurisdiction within the city, or the Nauvoo
Stake.120 Joseph Smith also used these municipal units for ecclesiastical purposes when he
introduced the practice of baptism for the dead. To record such ordinances, he suggested that
there "be a recorder appointed in each ward of the city" to tend to this function.121 When
the Saints moved West they retained the name ward to designate the basic unit of the
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Church; after the stake at Salt Lake City had developed to include thirty-six wards, they also
modified the practice of making each city a stake of Zion.

Local Bishops

Since the jurisdiction of bishops was to be determined "according to wisdom" until the
perfect order of Zion was established,122 their sphere of activity was determined by the
immediate circumstances of the Saints. Even before local bishops were appointed over the
several wards of the city of Nauvoo, revelations stated that, besides the Presiding Bishop,
other bishops were to be called to administer the "outward ordinances" of the gospel and
direct the temporal affairs of the Saints in the area of their jurisdiction. A bishop was to be "a
common judge among the inhabitants of Zion, or in a stake of Zion, or in any branch of the
church." 123 Of these bishops, a revelation said: "Wherefore they shall be high priests who
are worthy, and they shall be appointed by the First Presidency of the Melchizedek
Priesthood, except they be literal descendants of Aaron."124 As high priests, they could also
preside over the spiritual affairs of their respective units.

Offices in the Aaronic Priesthood

Consistent with the fact that it was the responsibility of the bishopric to preside over
the Aaronic Priesthood, 125 a local bishop was given jurisdiction over those who were
ordained to the lesser priesthood in his ward. This included the role of president of a quorum
of forty-eight priests of the Aaronic Priesthood, with the responsibility to "sit in council with
them, to teach them the duties of their office, as given in the covenants."126

"The priest's duty is to preach, teach, expound, exhort, and baptize, and administer the
sacrament," a revelation explained, "and visit the house of each member, and exhort them to
pray vocally and in secret and attend to all family duties."127 Priests in the Aaronic
Priesthood were also to "take the lead of meetings" when there was no elder present.128 In
performing their duties, priests were to assist the bishop in his responsibilities.

There were offices in the Aaronic Priesthood other than those of bishop and priest.
Concerning them, a revelation said: "The offices of teacher and deacon are necessary
appendages belonging to the lesser priesthood." 129 Being appendages, the offices of
teacher and deacon were subordinate to the higher offices of the Aaronic Priesthood.
Teachers and deacons could be ordained by those who held the office of priest.130 "But," a
revelation clarified, "neither teachers nor deacons have authority to baptize, administer the
sacrament, or lay on hands [to ordain or give the gift of the Holy Ghost]."131

Under the direction of the bishop, teachers and deacons were organized into quorums
with their respective presidencies.132 "The duty of the president over the office of the
teacher," a revelation declared, "is to preside over twenty-four of the teachers, and to sit in
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council with them, teaching them the duties of their office, as given in the covenants."133 Of
the president of a deacons' quorum, it said: "The duty of a president over the office of a
deacon is to preside over twelve deacons, to sit in council with them, and to teach them their
duty, edifying one another, as it is given according to the covenants."134

Teachers and deacons were to perform vital functions on the local administrative level
of the Church. Of their duties a revelation said:

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 ....

They are ... to warn, expound, exhort, and teach, and invite all to come unto Christ.
135

Teachers and deacons were not to travel throughout the Church or the world in
performing their duties, but "to watch over the church, to be standing ministers unto the
church."136 Those holding the office of teacher, accompanied by appointed holders of
higher priesthood offices, were to visit the homes of the Saints as official representatives of
the Bishop, to strengthen them in the gospel, to encourage them to fulfil their church
obligations, and to assist them to establish their lives upon the eternal program of the divine
patriarchal order. In this capacity, a home teacher was to invite people to come unto Christ,
to promote love and union in the home, and to help establish the family upon the divine
program by which they could be bound together in eternity and exalted in the celestial
kingdom in the resurrection.

Ward Auxiliary Organizations

As stated earlier in this chapter, Joseph Smith did not establish auxiliary organizations
on each administrative level of the Church. But this was done later. Accordingly, the
respective auxiliary organizations came to be a part of each ward organization as aids to the
priesthood in the great work of teaching, edifying, and perfecting the Saints.
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Conferences Of The Church

Conferences were to be held by the Church, throughout the several areas of the
Church, as an important means of doing "whatever church business" was "necessary to be
done at the time." 137 A revelation explained: "The several elders comprising this church of
Christ are to meet in conference once in three months, or from time to time as said
conference shall direct or appoint."138 It further stipulated: "It shall be the duty of the
several churches, composing the church of Christ, to send one or more of their teachers to
attend the several conferences held by the elders of the church."139

Soon after the Church was organized, Joseph Smith established the practice of holding
a general conference of the whole Church from time to time.140 As the program of the
Church was developed more fully, those conferences were held annually and semi-annually,
and stake conferences were held on a quarterly basis. Later, conferences were also held
annually in the several wards of each stake.

Church Courts

Checking Beginnings of Conflict

Checks on the misuse of power were built into the Church, or Zion, along with the
judicial machinery to settle disputes that might arise. Nevertheless, emphasis was placed
upon preventing, rather than merely settling, conflicts. Here the law of Christ was applied. A
revelation in February, 1831, said:

If thy brother or sister offend thee, thou shalt take him or her between him or her and
thee alone; and if he or she confess thou shalt be reconciled.

And if he or she confess not thou shalt deliver him or her up unto the church, not to
the members, but to the elders. And it shall be done in a meeting, and that not before the
world.

And if thy brother or sister offend many, he or she shall be chastened before many.

And if any one offend openly, he or she shall be rebuked openly, that he or she may be
ashamed. And if he or she confess not, he or she shall be delivered up unto the law of God.

If any shall offend in secret, he or she shall be rebuked in secret, that he or she may
have opportunity to confess in secret to him or her who he or she has offended, and to God,
that the church may not speak reproachfully of him or her. And thus shall ye conduct in all
things."141
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Those serving as priesthood teachers to the homes of the Saints' "-' were to assist in
checking the commencement of conflict.142 In laboring to put down iniquity in the Church
and see that there was no "hardness with each other, neither lying, backbiting, nor evil
speaking," 143 they were to act "as the scriptures direct." 144 In one scriptural passage,
Jesus instructed His disciples:

If thy brother shall trespass against thee, go and tell him his fault between thee and
him alone: if he shall hear thee, thou hast gained thy brother.

But if he will not hear thee, then take with thee one or two more, that in the mouth of
two or three witnesses every. word may be established. And if he shall neglect to hear them,
tell it unto the church. 145

In accordance with these instructions, home teachers could act initially as those whom
an offended person took with him to help reconcile the offense committed by another. They
might also be officers through whom a final appeal could be made to the Church, in the
event the offer of reconciliation was rejected by the offending person. Having received their
report, the Bishop could then take formal action on the case.

Outline of Court System

The judicial system of the Church provided for appropriate courts on each
administrative level of the Church -- local, stake, and general. In ascending jurisdiction, the
major courts of the Church were the local Bishop's Court, the Stake High Council Court, and
the Council of the First Presidency Court. In addition, there were special courts which could
be called to deal with issues outside the regular operation of the system. A person found
guilty of a charge, who felt that he had been unjustly dealt with, could appeal his case from a
lower to a higher court.

Zion's judicial system had no jurisdiction over non-members of the Church; nor could
a non-member bring a member to trial before church tribunals.146 Such cases were left to
the courts of the land. Furthermore, no authority within the Church had power "to try men on
the right of property or life, to take from them this world's goods, or to put them in jeopardy
of either life or limb, or to inflict any physical punishment upon them."147 The power of
church courts was limited to decisions concerning fellowship and standing. The Saints,
however, were bound by covenant to support their judicial processes, even in the settlement
of economic difficulties under the law of consecration and stewardship; and should one fail
to do so of his own free will, he could be severed from the society and brought before the
tribunals of the land for a final settlement of the case."148

Members violating the laws of the land were to be dealt with by that law, although
they might also be tried in an ecclesiastical court to determine their standing in the
Church.149
 137

The Local Bishop's Court

The local Bishop's Court, consisting of the bishop assisted by his counselors, 150 held
original jurisdiction over cases within the area over which the bishop presided, with power
to inflict the extreme penalty of excommunication upon lay members and upon those who
were ordained only to the Aaronic Priesthood. A bishop could also disfellowship
(temporarily suspend the rights and privileges of church membership) or place on probation
those who held the Melchizedek Priesthood, pending the further action of a higher court with
greater powers. As a common judge in Israel, a bishop therefore had power to prevent abuse
of church standards by all people over whom he held jurisdiction. Legitimate appeals from
the Bishop's Court could be made in all cases.

The Stake High Council Court

A Stake High Council with the Stake Presidency at its head was empowered to act as a
judicial body, with original jurisdiction in all cases it desired to act upon within the stake,
and appellate jurisdiction over all cases originating in the Bishop's Courts within the stake.
In preparing for judicial action, the high councilors drew numbers from one to twelve. Those
who drew even numbers were placed on one side of the council table, with the responsibility
of seeing that the accused person's interests were properly represented and considered. Those
who drew odd numbers were placed on the other side of the council table and given the task
of seeing that the interests of the accuser, or of the Church, were properly represented and
considered."151

Before each case was heard, the council considered its nature and gravity. In cases that
were not difficult, two councilors were appointed to speak on the evidence and testimony
which would be presented, one councilor representing each side of the issue in contention.
Those who drew the smallest numbers in the above drawing -- one from each side of the
council table -- were assigned to this responsibility. More difficult cases could require as
many as three councilors from each side to speak (those drawing the six smallest numbers),
but in no case were more than six councilors to speak. 152

In speaking, the appointed councilors were "to present the case ... in its true light
before the council," and every man was "to speak according to equity and justice."153 This
was a different approach than that taken by lawyers who endeavored to win their case, right
or wrong, or to sustain as much of their claim as possible, should the first objective fail to be
realized. 154

In the presentation of evidence and testimony, the accuser and the accused had a right
to speak for themselves. A decision was then to be rendered by the Stake President, after
consulting with his counselors. The official instructions on procedure stated:
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After the evidences are heard, the councilors, accuser and accused have spoken, the
president shall give a decision according to the understanding which he shall have of the
case, and call upon the twelve councilors to sanction the same by their vote.

But should the remaining councilors, who have not spoken, or any one of them, after
hearing the evidences and pleadings impartially, discover an error in the decision of the
president, they can manifest it, and the case shall have a re-heating.

And if, after a careful re-heating, any additional light is shown upon the case, the
decision shall be altered accordingly.

But in case no additional light is given, the first decision shall stand, the majority of
the council having power to determine the same.155

Here, as in other areas, the machinery of the Church, or Zion, was designed to promote
and sustain the basic ideals of the gospel. By righteous action in accordance with the above
procedures, the High Council Court was expected to preserve the fights of the individual,
determine justice, and assist to bring unity and accord out of conflict. George A. Smith
therefore declared that "there never was a more correct organization of a court on earth" than
a High Council Court. All other courts in the world were "boobies" in comparison. Zion's
judicial system revealed "its own authenticity and divine origin."156

The Council of the First Presidency Court

The highest regular tribunal within the Church was the Council of the First Presidency
Court, consisting of the First Presidency of the Church assisted by twelve high priests
organized after the judicial pattern of a Stake High Council Court.157 This tribunal had
original jurisdiction if it so desired, as well as appellate jurisdiction, over all cases arising
within the society. Should a member of the Presiding Bishopric of the Church be tried for
malfeasance of office, it was specified that his case was to be heard only before this
tribunal.158 Local bishops, however, could be tried by the Stake Presidency and High
Council in their respective stakes.159

Special Courts

Special tribunals could also be organized when necessary. The revelations mention
three such judicial bodies, viz., the Presiding Bishop's Court, the Council of High Priests'
Court, and the Traveling High Council of the Twelve Apostles Court. The Presiding
Bishop's Court consisted of the Presiding Bishop with his two counselors and twelve high
priests especially chosen for the occasion and organized according to the pattern of a High
Council Court. This was to be a tribunal extraordinary from which there was to be no appeal,
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to be convened if it was necessary to try a member of the First Presidency of the Church for
crime or malfeasance of office. 160 Having explained the power of this court, a revelation
said: "Thus, 'none shall be exempted from the justice and the laws of God, that all things
may be done in order and in solemnity before him, according to truth and righteousness."161

The Council of High Priests' Court abroad was another extraordinary council that
could be organized as an ad hoc judicial body in areas outside the regularly organized stakes
and missions of the Church, to adjust important difficulties or to meet serious
emergencies.162 Such tribunals were to be called only "on the most difficult cases of church
matters," the decision to organize them being made by the "traveling or located High Priests"
in the area. Though the Council of High Priests' Court was to be organized and conducted
after the pattern of a Stake High Council Court, it did not possess the same powers as a
regular High Council Court. Those who called these tribunals therefore were required "to
transmit, immediately, a copy of their proceedings, with a full statement of the testimony
accompanying their decision, to the High Council of the seat of the First Presidency of the
Church." Should either of the parties in conflict be dissatisfied with the decision of the
tribunal, an appeal could be made to the First Presidency with the provision that a re-hearing
would be granted and conducted as though no previous decision had been made.163

When abroad, the Traveling High Council of the Twelve Apostles could sit as a
judicial body. The decisions of this body, if made in righteousness, were to be final and to
admit to no appeal. But if evidence was shown that they had acted in unrighteousness, the
case could be "called in question by the general authorities of the church." 164 Presumably
such a decision could be reviewed and reversed by the Council of the First Presidency Court.

The General Assembly

There was a way to correct, or reverse, a decision by a presiding council in the event
the council was in error or the decision was made in unrighteousness. Having spoken of the
Quorum of the First Presidency, the Quorum of the Twelve, and the First Quorum of the
Seventy, a revelation said: "In case that any decision of these quorums is made in
unrighteousness, it may be brought before a general assembly of the several quorums, which
constitute the spiritual authorities of the church; otherwise there can be no appeal from their
decision." 165 Joseph Smith also spoke of this feature of Church administration, stating that
"if the Twelve erred they were accountable only to the General Council of the authorities of
the whole Church, according to the revelations.,"166

Mission Of The Church

Joseph Smith did not consider the Church to be an end in itself, but the means to
develop all the programs by which the more perfect patriarchal order of the kingdom could
be established. With the Apostle Paul, he implied that the Church, with its inspired officers,
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was to remain till the Saints came "in the unity of the faith, and of the knowledge of the Son
of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." 167 By
revelation the Lord made it clear that the full stature of Christ which the Saints could acquire
was that of an exalted being within the divine patriarchal order. "If ye receive me in the
world, then shall ye know me, and shall receive your exaltation," Christ said of those who
embraced the law of the eternal family order; "that where I am ye may be also." He then
explained: "This is eternal lives -- to know the only wise and true God, and Jesus Christ,
whom he hath sent."168

The relationship of the Church to the divine patriarchal order could be likened to that
of a construction crew to a temple. When the temple is finished, there is no further need for
the builders. But the temple will continue in its functions. So it was with the Church and the
divine patriarchal order. In making his calling and election sure, a faithful man was not
guaranteed an office in the priesthood or a position in the Church in eternity, but exaltation
as a husband and a father within the eternal family of Christ.169 In the judgment, the major
issue would not be the position a person occupied in the Church, but the degree to which he
had become sanctified as a husband and a father within the divine family order, and the
extent that he had assisted others to come to Christ and establish their lives upon the
principles and program of that celestial order.

Though there were two preliminary organizations in the over-all program of the
kingdom of God -- the Church and the government of God -- Joseph Smith made it clear that
in the perfected kingdom all spiritual, social, economic, and political functions would center
in the divine patriarchal order, as integral programs within the celestial family of Jesus
Christ. In building this eternal order, the Church was expected to accomplish several things:

First, the Church was the organization through which the restored gospel was to be
taught to the people of the earth, that believers might be born of water and of the Spirit into
the eternal family of Jesus Christ.

Second, the Church was designed to watch over the family of Christ -- to edify,
sanctify, and mature spiritually those who took upon themselves the name of Christ, that
they might grow up in the divine attributes and powers of glory to become like Jesus in the
resurrection.

Third, the Church had the task of building temples and of administering the sacred
rites and covenants by which the children of Christ could be organized into specific family
units within the divine patriarchal order. Through ordinances performed vicariously for those
who died without receiving the opportunity to hear the gospel, the patriarchal order could
also be extended back through previous generations and connected, eventually, to the great
patriarchs in the early ages of the world.

Fourth, through the Church the Saints were to be taught the great social and economic
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principles of Zion's law and established in their temporal activities upon that law.

Fifth, the Church would eventually provide the foundation upon which the
government of God would rest, and be the means of establishing that great system of
political freedom and justice.

Sixth, the Church would perfect the divine patriarchal order by helping to integrate all
the social, economic, and political programs of the kingdom into that eternal system.
Through the work performed by priesthood quorums, auxiliaries, and home teachers, those
who had received the sacred rites and covenants of the temple could also be perfected as true
fathers and mothers in their homes and taught to fulfil all their responsibilities as members of
that eternal family.

Finally, the Prophet and President of the Church, and those to whom he delegated the
proper keys, could place the seal of the Holy Melchizedek Priesthood upon sanctified
couples and families within the divine patriarchal order, thus making sure their calling and
election to those sacred family relationships within that order for eternity.

Summary

The Church was composed of several offices, as gifts of God to edify and perfect the
Saints. On the general administrative level, all authority centered in the President and his
two counselors. Next to the First Presidency stood the Quorum of the Twelve, then the First
Quorum of the Seventy. The work of giving patriarchal blessings to the members of the
Church centered in the Patriarch to the Church. In addition to these offices, Joseph Smith
organized the High Council in Zion, to sit at the Center Place of Zion and direct the program
of Zion there and in the several supporting stakes of Zion. He also called a presiding bishop
to supervise the Aaronic Priesthood of the Church and direct the temporal activities of the
Saints. Finally, the Prophet introduced auxiliary organizations as aids to the priesthood.

Stakes were also organized as supporting units to the City of Zion. Each stake was to
be a city of Zion, with a stake president and his two counselors as presiding officers, assisted
by a high council. A bishop and a patriarch were also to function as stake officers. Within
each stake were a quorum of high priests and several quorums of elders, with auxiliary
organizations developed to assist in the work of the stake.

Branches were small, temporary administrative units of the Church. Wards were also
developed as local congregations, though the place they would occupy in the fully developed
system was not made clear. At Nauvoo, bishops were called to preside over the several
wards within the city or stake. In their work, they were assisted by the several quorums of
the Aaronic Priesthood, and by auxiliary organizations. As a major means of doing the work
of the Church, Joseph Smith began the practice of holding conferences on a periodic basis. A
court system was also organized. By utilizing all of the above organizations, the Church was
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expected to build up the kingdom of God and establish the divine patriarchal order on earth
in preparation for an eternal existence.

Chapter 8

Zion's Law of Consecration and Stewardship

The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein.
-- THE PSALMIST.

A revelation to Joseph Smith in 1834 stated that Zion's law of consecration and
stewardship was based upon "the principles of the law of the celestial kingdom."1 That
divine law was foreshadowed in a revelation to the Prophet at Fayette, New York, January 2,
1831, 2 and it was revealed at Kirtland, Ohio, February 9, 1831, 3 as a requirement of the
restored gospel which the Saints had embraced. In a revelation, the Lord stated that the act of
consecrating property was in fulfilment of "the law of my gospel."4 For this reason another
revelation admonished the Saints: "See that ye... learn to impart one to another as the gospel
requires."5

As an essential part of the full gospel program, the law of consecration and
stewardship was based upon the premise expressed in the following revelation: "I the Lord,
stretched out the heavens, and built the earth, my very handiwork; and all things therein are
mine."6 This meant that of himself man had no legal right to the earth and its wealth. But by
consecrating himself and his possessions to God, and by complying with other divine
requirements, man could become an heir through Christ of the Father's kingdom and be made
a steward over a portion of the common possessions, in time and in eternity. His life would
then be established upon eternal truths by which he could achieve a true and perfect
relationship with God, his Father.

Basic Features Of Zion's Economic Law The Covenant Principle

The law of consecration was based upon the principle of mutual covenant, particularly
the sacred covenant of consecration. In the revelation which disclosed that law, the Lord
said: "Thou wilt remember the poor, and consecrate of thy properties for their support, that
which thou hast to impart unto them, with a covenant and a deed which cannot be broken.
And inasmuch as ye impart of your substance unto the poor, ye will do it unto me." 7

The law of consecration and stewardship was not a communal system. Instead, its
roots were planted deep in the exalting principles of freedom, human dignity, and
brotherhood which were expressed in the true gospel of Christ. By sacred covenant, free,
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mature, and conscientious men of faith consecrated their possessions to God, in obedience to
the law of Christ to love their neighbor as themselves. Christ's law required, first, that they
uplift the downtrodden, and second, that thereafter they give each man an equal right and
opportunity to acquire the wealth of the earth and the spiritual blessings of the everlasting
gospel.8 This was the dominant idea on which the system was based.

The Relationship to the Divine Patriarchal Order

The law of consecration and stewardship was the economic system of the divine
patriarchal order which the Prophet later developed when he set forth the purposes and
program of the temple. 9 Because the new economic law was based upon the covenant of
consecration, it could be said that it was the economic program of the Melchizedek
Priesthood and pertained to the highest order of that priesthood, the divine patriarchal order.
As such, it was designed to function within the framework of that eternal family. It was not
without significance that a revelation said, on appointing Oliver Cowdery his stewardship in
the divine order: "And this is the beginning of the stewardship which I have appointed unto
him, for a blessing unto him and his seed after him."10 Similar statements were made to
Sidney Rigdon and Martin Harris; and. to Bishop Newel K. Whitney the Lord added: "And
inasmuch as he is faithful in keeping my commandments, which I have given unto him, I will
multiply blessings upon him and his seed after him, even a multiplicity of blessings."11

Brigham Young. also associated the economic order with the family order of Zion:

I have looked upon the community of the Latter-day Saints in vision and beheld them
organized as one great family of heaven, each person performing his several duties in his
line of industry, working for the good of the whole more than for individual aggrandizement;
and in this I have beheld the most beautiful order that the mind of man can contemplate, and
the grandest results for the upbuilding of the kingdom of God and the spread of
righteousness upon the earth. Will this people ever come to this order of things? Are they
now prepared to live according to that patriarchal order that will be organized among the
true and faithful before God receives His own? 12

Consecration and Heirship

Reference has been made to Joseph Smith's teachings that man could not become an
heir in the Father's kingdom except by receiving the oath and covenant of the Melchizedek
Priesthood and "the fulness of the ordinances" of God's kingdom.13 This included the need
to embrace and apply the covenant of consecration. To Bishop Edward Partridge the Prophet
wrote: "The fact is this, a man is bound by the law of the Church, to consecrate to the
Bishop, before he can be considered a legal heir to the kingdom of Zion; and this, too,
without constraint; and unless he does this, he cannot be acknowledged before the Lord on
the Church Book."14
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Wilford Woodruff was one who consecrated his property in Clay County, Missouri. In
his journal, he gave this explanation of his action: "Believing it to be the duty of the
Latter-day Saints to consecrate and dedicate all their properties, with themselves, unto God,
in order to become lawful heirs to the Celestial Kingdom of God, it was under such a view of
the subject that I consecrated before the Bishop of the Church." 15 He then recorded the
covenant which he embraced and the purposes of that covenant:

Be it known that I, Wilford Woodruff, freely covenant with my God that I freely
consecrate and dedicate myself, together with all my properties and effects unto the Lord, for
the purpose of assisting in building up his kingdom, even Zion, on the earth, that I may keep
his law and lay all things before the bishop of his Church, that I may be a lawful heir in the
Kingdom of God, even the Celestial Kingdom.16

As man became an heir by the act and program of consecration, he acquired certain
basic fights within the divine economic order. Among these were two of major significance:
first, each heir had the right to be a steward over sufficient of the Lord's property (or an
income-producing responsibility) to support himself and his family on an equal economic
standard with others in the society; second, each heir had an equal right with other stewards
to draw funds from the Lord's storehouse, where surplus property and wealth were kept, to
operate and expand his stewardship?: A revelation which stipulated that all surplus profits of
a literary firm were to be given to the storehouse therefore declared: "And the benefits shall
be consecrated unto the inhabitants of Zion, 17 and unto their generations, inasmuch as they
become heirs according to the laws of the kingdom."18 These were the two central features
of Zion's economic order, and upon them the whole system rested.

The Law of Consecration vs. Communal Orders

Because of the urge for social union, many men in Joseph Smith's day sought to
establish ideal societies based upon the principle of common stock or communal ownership
of property. Such principles the Prophet repudiated.' When asked if the Saints believed in
"having all things in common" as in such systems, he answered emphatically, "No." 19
Again, when asked if the Saints could have "possessions and property without making them
common stock," he reported: "I replied that ... we had no common stock business among us;
that every man enjoys his own property."20 In reporting that an English socialist lectured at
Nauvoo, he said: "After he got through, I made a few remarks, alluding to Sidney Rigdon
and Alexander Campbell getting up a community at Kirtland, and of the big fish there eating
up all the little fish. I said I did not believe the doctrine."21 Later the Prophet preached
"about one hour on the 2nd chapter of Acts, designed to show the folly of common stock."
22 In these and other statements, he and his associates made their position clear.23 When
Lyman Wight dissented from the Saints after the death of Joseph Smith and started a society
on common stock principles, Orson Hyde wrote:
 145

Why does Bro. Wight teach and enforce a doctrine that Joseph Smith never did nor
never would sanction? Namely: a community of goods, or property thrown in together as
common stock. Though this doctrine has sometimes been practiced by good men, the
original purpose and design of God was to make men accountable for their stewardship, and
therefore, "to one he gave five talents, to another two, and to another one; and to every man
according to his several ability." ... The whole course and order of nature -- the constitutional
organization of man -- the voice of the martyred prophet of the last days, and the eternal
purpose of God, all stand opposed to Bro. Wight's "common stock" principles; and no people
can prosper that enforce this as a law among themselves.24

The System Of Consecration And Stewardship

The Act of Consecration

The mechanics of the law of consecration were relatively simple. To begin, each man
was required to consecrate all his material wealth to God, through the bishop of the Church.
A revelation instructed: "If thou lovest me, thou shalt serve me and keep all my
commandments; and behold, thou shalt consecrate all thy properties, that which thou hast
unto me, ... and they shall be laid before the bishop of my church."25 In this act the Saints
applied their belief that the earth and all things thereon belonged to God. "We are only
returning to the Lord His own property," Orson Pratt explained, "that which we became
legally possessed of according to the laws of man, but not according to the laws of God, He
never having directly given us the things which we claim as ours." 26 In the action of
consecration, the spirit of liberality was to prevail on the part of the individual in making the
consecration, and on the part of the bishop in taking inventories of all properties
consecrated.27

The law of God given to the Saints through Joseph Smith stated that every man who
went to Zion, in Missouri, was required to "lay all things before the bishop in Zion."28 The
Prophet therefore wrote by revelation:

It is contrary to the will and commandment of God that those who receive not their
inheritance by consecration, agreeable to his law, which he has given, that he may tithe his
people, to prepare them against the day of vengeance and burning, should have their names
enrolled with the people of God.

Neither is their genealogy to be kept, or to be had where it may be found on any of the
records or history of the church.

Their names shall not be found, neither the names of the fathers, nor the names of the
children written in the book of the law of God, saith the Lord of Hosts?29
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Consecrations were made to God, not to the bishop or to the society. This was
important. A revelation said of Bishops: "The property, or that which they receive of the
church, is not their own, but belongeth to the church; wherefore it is the property of the
Lord."30 If all property and wealth were consecrated to the bishop, he would then own and
control the wealth of the society. This would foster priestcraft and a socialistic order. But by
the Saints consecrating their wealth to God, the bishop was made the servant both of God
and the people in receiving and administering consecrated property. Such a procedure
assured that both the bishop and the individual would be responsible agents under God,
rather than mere pawns of society.

It was significant that the Saints were to consecrate their property to the Lord with "a
covenant and a deed" that could not be broken.31 Their covenant of consecration made their
act officially binding before God and the Church, and the deed bound it legally according to
the law of the land. Zion's economic law, therefore, was rounded both in the religious
powers of faith and conscience and in the legal power of civil law, that by each it might be
given sanction and protection.

Since the act of consecration was to be carried out according to the law of the Church
and the law of the land, the requirements of both laws had to be met. Concerning the civil
aspects of consecration, the Prophet and his counselors in the First Presidency wrote:

Be sure to get a form according to law for securing a gift. We have found by
examining the law, that a gift cannot be retained without this.... You will remember that the
power of agency must be signed by the wives as well as the husbands, and the wives must be
examined in the matter separate and apart from the husbands, the same as signing a deed,
and a specification to that effect inserted at the bottom, by the justice before whom such
acknowledgement is made, otherwise the power of attorney will have no effect.32

Concerning the act of consecration and the purpose of consecrated property, Joseph
Smith said to Bishop Edward Partridge:

The law of the Lord binds you to receive whatsoever property is consecrated by deed.
The consecrated property is considered the residue kept for the Lord's storehouse, and it is
given for this consideration, for to purchase inheritances for the poor. This any man has a
right to do, agreeable to all laws of our country, to donate, give or consecrate all that he feels
disposed to give. And it is your duty to see that whatsoever is given is given legally.
Therefore, it must be given for the consideration of the poor saints, and in this way no man
can take any advantage of you in law. 33

Among the private papers of Bishop Partridge was the deed of consecration for Titus
Billings, an early Latter-day Saint who was converted in Ohio and later settled in Missouri.
It states:
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BE IT KNOWN, THAT I, Titus Billings of Jackson county, and the state of Missouri,
having become a member of the Church of Christ, organized according to law, and
established by the revelations of the Lord, on the 6th day of April, 1830, do, of my own free
will and accord, having first paid my just debts, grant and hereby give unto Edward Partridge
of Jackson county, and state of Missouri, Bishop of said Church, the following described
property, viz.: -- sundry articles of furniture valued fifty-five dollars twenty-seven cents; also
two beds, bedding and extra clothing valued seventy-three dollars twenty-five cents; also
farming utensils valued forty-one dollars; also one hone, two wagons, two cows and two
calves, valued one hundred forty-seven dollars.

For the purpose of purchasing lands in Jackson county, Mo., and building up the New
Jerusalem, even Zion, and for relieving the wants of the poor and needy. For which I, the
said Titus Billings, do covenant and bind myself and my heirs forever, to release all my right
and interest to the above described property, unto him, the said Edward Partridge, Bishop of
said Church.

And I, the said Edward Partridge, Bishop of said Church, having received the above
described property, of the said Titus Billings, do bind myself, that I will cause the same to be
expended for the above mentioned purposes of the said Titus Billings to the satisfaction of
said Church; and in case I should be removed from the office of Bishop of said Church, by
death or otherwise, I hereby bind myself and my heirs forever, to make over to my successor
in office, for the benefit of said Church, all the above described property, which may then be
in my possession.

IN TESTIMONY WHEREOF, we have hereunto set our hands

and seals this ...... day of ........., in the year of our Lord,
one thousand, eight hundred and thirty .....................

In the presence of ................................

Signed,
Titus Billings,
Edward Partridge.34

Apparently these procedures were discussed and mutually accepted by the Saints. A
conference held in Jackson County, Missouri, January 24, 1832, passed a resolution stating
"That the Bishop of this Church, at the time of receiving moneys and other properties for the
use of this Church, of any member of the same, shall give a receipt to the person at the time,
covenanting for himself and his heirs, that such moneys or properties shall be expended for
the use and benefit of this Church, according to the covenants and laws of the same, and that
whatever amount of such moneys or properties may be in his possession should he be
removed from his said office as Bishop by death or otherwise, shall be handed over to his
successor."35
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The Delegation of Stewardship

As heirs in Zion, those who consecrated had the fight to be stewards over designated
portions of the common property. During the Protestant Reformation many Christians
believed that the possession of wealth was a type of stewardship for which the individual
was accountable to God. To them this was essentially a moral or religious concept with little,
if any, practical application. But Joseph Smith elevated the stewardship of property to a
functional position in the mechanics of society.

The basic rule for delegating stewardships required the bishop to appoint the "people
their portions, every man equal according to his family, according to his circumstances and
his wants and needs." 36 These criteria were general and flexible enough to apply to the
various kinds and conditions of income-producing property, and .to the different vocational
interests of men. Each steward was to be delegated sufficient income-producing property (or
an income-producing responsibility) to enable him to sustain his family on a standard equal
to that of others in the system.

There could be many kinds and varieties of stewardships. Some were directly involved
in the production of goods and commodities; others rendered necessary service to society, or
expressed a given talent with value in the market place. Stewardships could also be
organized in partnerships, or with others, in a corporate structure. Finally, even though all
the Saints were to live on a consecrated plane within the society of Zion, some were
expected to give their full time to the more spiritual interests of the people. Of such a person
a revelation said: "He who is appointed to administer spiritual things, the same is worthy of
his hire, even as those who are appointed to a stewardship to administer in temporal
things."37

Since all things within the society of Zion were to "be done by common consent," 38
the delegation of stewardships was to be carried out according to this principle. To Bishop
Partridge, the Prophet explained:

The matter of consecration must be done by the mutual consent of both parties; for to
give the Bishop power to say how much every man shall have, and he be obliged to comply
with the Bishop's judgment, is giving to the Bishop more power than a king has; and, upon
the other hand, to let every man say how much he needs, and the Bishop be obliged to
comply with his judgment, is to throw Zion into confusion, and make a slave of the Bishop.
The fact is, there must be a balance or equilibrium of power, between the Bishop and the
people; and thus harmony and good-will may be preserved among you.

Therefore, those persons consecrating property to the Bishop in Zion, and then
receiving an inheritance back, must reasonably show to the Bishop that they need as much as
they claim. But in case the two parties cannot come to a mutual agreement, the Bishop is to
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have nothing to do about receiving such consecrations; and the case must be laid before a
council of twelve High Priests, the Bishop not being one of the council, but he is to lay the
case before them? 39

The Prophet's statement that heirs were to "reasonably show to the Bishop" that they
needed as much as they claimed suggested that they were to propose what they felt they
ought to receive as a stewardship. 40 The negotiation was not to be a one-sided affair.
Because Joseph Smith wrote the above letter before the High Council was organized,
Lorenzo Snow suggested that the High Council, functioning in one of its official duties in
the system, later superseded this body of twelve high priests acting as an appellate body.41

The stewardships which were delegated to the Saints in Jackson County, Missouri,
were small by today's standard. But they were sufficient for that period, and they could be
enlarged upon according to the provisions of the system. The stewardship of Thomas B.
Marsh consisted of about 30 acres of land, and that of Titus Billings 27 1/2 acres. 42

Each stewardship was to be deeded to the individual steward and secured to him,
legally, by the law of the land. A revelation said: "Let my servant Edward Partridge, when he
shall appoint a man his portion, give unto him a writing that shall secure unto him his
portion, that he shall hold it, even this right and this inheritance in the church." 43 Even if
the individual left the Church, he was to have claim upon his personal stewardship. The
revelation further explained: "And if he [a steward] shall transgress and is not accounted
worthy to belong to the church, he shall ... have claim on that portion that is deeded unto
him." 44

This did not mean that the steward had claim upon the original property which he had
consecrated in the first instance, for this was considered to be a gift which he gave. In the
event he left the Church, the above revelation stipulated that he was not to "have power to
claim that portion which he had consecrated unto the bishop for the poor and needy of my
church." "Therefore," it stressed, "he shall not retain the gift." 45 In a letter to Bishop
Partridge, Joseph Smith explained both of these features of the law:

Concerning inheritances, you are bound by the law of the land, to give a deed,
securing to him who receives inheritances, his inheritance, for an everlasting inheritance, or
in other words, to be his individual property, his private stewardship. And if he is found a
transgressor and should be cut off, out of the church, his inheritance is his still, and he is
delivered over to the buffetings of Satan, till the day of redemption. But the property which
he consecrated to the poor, for their benefit, and inheritance, and stewardship, he cannot
obtain again by the law of the Lord. Thus you see the propriety of this law, that rich men
cannot have power to disinherit the poor by obtaining again that which they have
consecrated, which is the residue, signified in the law?46

The Prophet's statement that transgressors were to be "delivered over to the buffetings
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of Satan, till the day of redemption," suggests that those who were stewards in the full sense
of the word were to live on a spiritual plane where their calling and election to eternal life
was made sure. Serious and wilful transgression would then bring upon them this
judgment.47 But in the event of serious transgression, they were to retain their stewardships
and consider them as their private property.

The deed of stewardship which was used by Bishop Partridge did not conform in
every way to these instructions.48

Some of these early deed-forms have been preserved. The deed issued to Titus Billings,
preceded by his deed of consecration, states:

BE IT KNOWN, THAT I, Edward Partridge, of Jackson county, state of Missouri,

Bishop of the Church of Christ, organized according to law, and established by the
revelations of the Lord, on the 6th day of April, 1830, have leased and by these presents do
lease unto Titus Billings, of Jackson county, and state of Missouri, a member of said Church,
the following described piece or parcel of land ... containing twenty-seven and one-half
acres, be the same more or less, subject to roads and highways. And also have loaned the
following described property, viz.: Sundry articles of furniture, valued fifty-five dollars
twenty-five cents; also two beds, bedding and clothing, valued seventy-three dollars
twenty-seven cents; also sundry farming utensils, valued forty-one dollars; also one horse,
two cows, two calves, and two wagons, valued one hundred forty-seven dollars, to have and
to hold the above described property, by him, the said Titus Billings, to be used and
occupied as to him shall seem meet and proper.

And as a consideration for the use of the above described property, I, the said Titus
Billings, do bind myself to pay the taxes, and also to pay yearly unto the said Edward
Partridge, Bishop of said Church, or his successor in office, for the benefit of said Church,
all that I shall make or accumulate more than is needful for the support and comfort of
myself and family. And it is agreed by the parties that this lease and loan shall be binding
during the life of the said Titus Billings, unless he transgresses and is not deemed worthy by
the authority of the Church, according to its laws, to belong to the Church. And in that case
I, the said Titus Billings, do acknowledge that I forfeit all claim to the above described
leased and loaned property, and hereby bind myself to give back the lease, and also pay an
equivalent, for the loaned [articles] for the benefit of said Church, unto the said Edward
Partridge, Bishop of said Church, or his successor in office. And further, in case of said Titus
Billings' or family's inability in consequence of infirmity or old age to provide for
themselves while members of this Church, I, the said Edward Partridge, Bishop of said
Church, do bind myself to administer to their necessities out of any fund in my hands
appropriated for that purpose, not otherwise disposed of, to the satisfaction of the Church.
And further, in case of the death of the said Titus Billings, his wife or widow, being at the
time a member of said Church, has claim upon the above described leased and loaned
property, upon precisely the same conditions that her said husband had them, as above
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described; and the children of the said Titus Billings, in case of the death of both their
parents, also have claim upon the above described property, for their support, until they shall
become of age, and no longer; subject to the same conditions yearly that their parents were:
provided, however, should the parents not be members of said Church, and in possession of
the above described property at the time of their deaths, the claim of the children as above
described, is null and void.

IN TESTIMONY WHEREOF we have hereunto set our hands

and seals this ...... day of ......., in the year of our Lord,
one thousand eight hundred and thirty .................

In presence of ....................................

Signed
Edward Partridge
Titus Billings.49

This document departs from the principles laid down in the revelations to Joseph
Smith in that it is not a deed of stewardship, but a document which leases and loam some
described property and items to Titus Billings. Elder Billings received back all the household
items which he consecrated50 and, in addition, he was leased twenty-seven and one-half
acres of land. Such provisions were also made in the case of Joseph Knight, Jr.51 These
confirm that Bishop Partridge began to institute an order of things contrary to the
revelations. It may be for this reason that a revelation stated pointedly as a threat to him that
"that man, who was called of God and appointed, that putteth forth his hand to steady the ark
of God, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of
lightning." 52 In the face of this threat Bishop Partridge apparently repented, and the
judgment did not fall, but for a time at least he sought to administer his own version of the
ideal economic order.53

The issue of who owned a given stewardship had to be seen in light of the operation of
two governing principles, the legal and the spiritual. According to the civil deed which
secured a man's stewardship to him legally under the law of the land, that stewardship was
his private property. Bishop Partridge and others therefore wrote in a memorial to the
Missouri State Legislature, in 1833: "We have no common stock; our property is individual
property." 54 But according to the covenant which a man made when he consecrated, and by
which he was bound thereafter, his stewardship belonged to the Lord. It was consecrated
property, and he was a consecrated person. As long as he freely and voluntarily sustained
that position, he was to act as though the property he managed belonged to the Lord and, as a
joint heir through Christ, be a steward over part of their common possessions. To some
brethren who were under the covenant of consecration, the Lord said by revelation:

A commandment I give unto you concerning your stewardship which I have appointed
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unto you.

Behold, all these properties are mine, or else your faith is vain, and ye are found
hypocrites, and the covenants which ye have made unto me are broken;

And if the properties are mine, then ye are stewards; otherwise ye are no stewards.

But, verily I say unto you, I have appointed unto you to be stewards over mine house,
even stewards indeed? 55

Unless consecrated property belonged to Christ, the faith of those who embraced the
law of Zion was vain, for they were consecrated persons and, as such, they were heirs
through Christ of all that the Father possessed. In that sacred union they were not private
property owners, in the sense that men were in the world. To contend otherwise would make
them hypocrites, and their covenants (particularly that of consecration) would be broken. But
if the property belonged to God, they were stewards. A steward was not one who owned
private property, rather, as Orson Pratt observed, "A steward is one who is accountable to
somebody for the property that he manages, and that is his stewardship."56 Under Zion's
law, men were to be stewards, "even stewards indeed."57

These were vital features, designed to preserve the principle of human agency within
the system. Though the earth belonged to God, man was a creature of freedom and dignity
whose life could be sustained and elevated only as he became independent by responding to
the power of the Holy Spirit.58 He had to be free, uncoerced by social or economic
influences. The law of consecration and stewardship would therefore find support only as
man freely exercised his will to fulfil his covenant obligations. Here again could be seen the
need for a foundation of enlivening and enlightening spiritual and ideological forces, to
assure successful outward operations of the system.

The Management of Stewardship

Man as a steward was a free and responsible agent under God. "Thou shalt stand in the
place of thy stewardship," a revelation admonished.59 But being in a covenant relationship
with Christ and his fellow saints, a steward was to manage his stewardship "according to the
laws and covenants of the Church."60 Lorenzo Snow explained: "Men were to have their
stewardships -- to have possession of property -- but they were to hold it as servants of God,
not as their own property, particularly, but they were to be made stewards over that property,
after they had consecrated to the Lord, and to receive according to their abilities, and manage
according to the gifts of God that were within them in regard to temporal affairs."61 Among
other things, the responsibility of stewardship required man to act with the same regard for
the just interests of others as he had for his own.

Here was expressed the underlying philosophy of the new economic system. It was not
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a socialistic order where man was a pawn of society and had claim upon the system for a
livelihood, but a covenant society where free man consecrated his property to God on the
assumption that each man would then receive a stewardship by which to care for himself and
his family. The poor were to be uplifted and made self-sustaining, but not through a dole, for
individual initiative and responsibility lay at the heart of the divine system. The more the
student of Joseph Smith's thought associates the law of consecration and stewardship with a
Christian system of free enterprise, the closer he comes to grasping a true understanding of
it.

As a free enterprise economy based upon the Christian principles of brotherhood and
regard for the just interests of others, the law of consecration and stewardship fostered the
free exchange of goods and commodities on the open market, with prices determined by the
principles and actions of the free market. Stewards did not produce for a storehouse, but for
the open market. "Thou shalt pay for that which thou shalt receive of thy brother," a
revelation instructed.62 Stewards were also directed to do business "in their own names."63
Here, too, individuality and personal accountability were stressed. Orson Pratt explained:
"There would still be buying and selling, trading and exchanging property with one another
as well as with the world."64

The Storehouse

There would be within each city of Zion of from fifteen to twenty thousand saints a
storehouse and a treasury" 65 where surplus wealth and property were kept. For the
storehouse to function properly as the center of the economic activities of all stewards in the
city, it had to contain a surplus66 of wealth and property after the initial delegation of
stewardships to the Saints had been made. Surplus was accumulated in two ways: first, by
that which was left over after those who consecrated had been delegated stewardships, and
second, by the surplus profits produced by the several stewards in the community. In
delegating stewardships, a bishop was not expected to turn back all that was consecrated.
Otherwise there would be no initial surplus in the storehouse as an essential financial basis
of the system. Of the first means of accumulating wealth in the storehouse, a revelation said:

If there shall be properties in the hands of the church, or any individuals of it, more
than is necessary for their support after this first consecration, which is a residue to be
consecrated unto the bishop, it shall be kept to administer to those who have not, from time
to time, that every man who has need may be amply supplied and receive according to his
wants.

Therefore, the residue shall be kept in my storehouse.67

A steward's action in turning surplus profits over to the storehouse was a new
consecration of himself to God. The Lord expressed this view when He said of surplus, "And
the benefits shall be consecrated unto the inhabitants of Zion, and unto their generations."68
 154

Again, "And if thou obtainest more than that which would be for thy support, thou shalt give
it into my storehouse, that all things may be done according to that which I have spoken."69

"Behold, this is what the Lord requires of every man in his stewardship," a revelation
stressed, "even as I, the Lord, have appointed or shall hereafter appoint unto any man. And
behold, none are exempt from this law who belong to the church of the living God; yea,
neither the bishop, neither the agent who keepeth the Lord's storehouse, neither he who is
appointed in a stewardship over temporal things."70

Surplus was also created because stewards agreed to retain from their profits only
what was necessary to sustain their families on an equal standard of living that had been
mutually agreed upon. Such equality was required by the law of God. The Saints had to be
"equal in the bonds of ... earthly things," as well as "heavenly things," a revelation declared,
if they were to have "a place in the celestial world."71 Another revelation explained:

In your temporal things you shall be equal, and this not grudgingly, otherwise the
abundance of the manifestations of the Spirit shall be withheld.

Now, this commandment I give unto my servants for their benefit while they remain,
for a manifestation of my blessings upon their heads, and for a reward of their diligence and
for their security;

For food and for raiment; for an inheritance; for houses and for lands, in whatsoever
circumstances I, the Lord, shall place them, and whithersoever I, the Lord, shall send
them.72

To insure that all families maintained an equal standard and to assist them to work out
the details of this provision, each man was required to give to the bishop a periodic
accounting of his stewardship. A revelation said:

It is required of the Lord, at the hand of every steward, to render an account of his
stewardship, both in time and in eternity.

For he who is faithful and wise in time is accounted worthy to inherit the mansions
prepared for him of my Father.

Verily I say unto you, the elders of the church in this part of my vineyard shall render
an account of their stewardship unto the bishop, who shall be appointed of me in this part of
my vineyard.

These things shall be had on record, to be handed over unto the bishop in Zion. 73

The account a steward would render in eternity would be given at the day of judgment,
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74 when he who was a faithful steward in time would be "accounted worthy to inherit the
mansions prepared for him" by the Father.75 To one who truly accepted the divine origin of
the new society, this was a powerful incentive to comply with the requirements of Zion's
economic law, including the requirement to be equal according to the Lord's law, for another
revelation promised: "Whoso is found a faithful, a just, and a wise steward shall enter into
the joy of his Lord, and shall inherit eternal life." 76

The periodic account stewards were to give was a practical and immediate tool for
determining surplus from the profits of their stewardships. The fact that they were to have an
equal standard of living required them to agree upon set criteria by which they could
determine what they were to keep from their profits in order that their families enjoy an
equal standard. For example, a man with six children would keep back more for his family
than one with two or three children. Other appropriate criteria would also be necessary. The
criteria having been agreed upon, each steward could keep the proper amount from his
income to sustain his family, then give an account of the amount withheld when the bishop
and his agents audited his records. His profits above that amount constituted the surplus he
turned in to the storehouse as a new consecration.

Though it was not specifically stated in the revelations, the account which a steward
rendered to the bishop was probably to be made annually.77 Orson Pratt explained that a
steward would then "show to his Bishop a full account of everything in his stewardship --
that he had gained so much here, and made so much there, upon the Lord's property."78

No account was to be given of the use which a man's family made of the funds he kept
from his profits for family purposes. The bishop was to determine only if the steward had
kept out the proper amount for his family. Orson Pratt observed:

When you come to render up an account of that stewardship to the Bishop at the end
of the year, there may be some prominent leading questions asked, but not about these little
[family] matters. It will be asked if you have squandered your stewardship unnecessarily;
have you been very extravagant in things unnecessary, and neglected other things of
importance? If you have done these things, you will be counted an unwise steward, and you
will be reproved; and perhaps, if you have gone too far, you may be removed out of your
stewardship, and another person more worthy may step into it, and you be dropped because
of doing wrong. But there never will be any Bishop, who has the Spirit of the living God
upon him, who will inquire whether you have the same size stoves in your houses, and the
same kind of plates, knives, forks, and spoons as your neighbors; but you will have to give
an account of those prominent items. 79

The account which each man gave to the bishop concerned the operation of his
stewardship -- his business enterprise -- not his use of family funds. The storehouse over
which the bishop had some jurisdiction was the center of the business operations of the
several stewards in a community, but bishops had no right to supervise the economic
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operations of a man's home. Families were encouraged to develop refined individual tastes
as they made use of family funds. "God delights in variety," Orson Pratt emphasized. "It is
not expected that every man's and every woman's tastes would be ... like their neighbors, but
[that they] have variety." 80

The Purpose of Storehouse Funds

The action of the Saints in consecrating their possessions to God and turning their
surplus profits over to the storehouse created a common fund that played an important role in
the operation of the economic order of Zion. Money in the treasury did not belong to any one
person, but was a common fund owned jointly by all the heirs in Zion. Of the money in the
treasury of a literary firm, for example, the Lord said: "No man among you shall call it his
own, or any part of it, for it shall belong to you all with one accord."81 Speaking in a general
way of the use to be made of common funds in the system at large, Orson Pratt said:

How was this common property to be used? First, the Saints needed land, they needed
means to build habitations; they needed farming utensils; they needed flocks and herds; they
needed manufacturing establishments; they needed mercantile and all kinds of mechanical
businesses to be introduced into their midst, just as fast as they procured means sufficient ....

Those who were mechanics received the tools necessary to work with; three who were
called upon to engage in some business wherein a greater amount of capital was needed had
a capital accordingly. That is, that was the intention as the common property of the Church
should increase.82

A revelation mentioned four general purposes for which common funds were used.
"The residue shall be kept in my storehouse," it stated, "[1] to administer to the poor and the
needy, as shall be appointed by the high council of the church, and the bishop and his
council; and for [2] the purpose of purchasing lands for the public benefit of the church, [3]
and building houses of worship, and [4] building up of the New Jerusalem." 83 To these
another use of common funds was added which was of great importance to each steward. As
an heir, each steward had an equal fight to draw funds from the common treasury to use to
operate and expand his stewardship. In a revelation, the Lord explained:

You are to be equal, or in other words, you are to have equal claims on the properties
[in the storehouse], for the benefit of managing the concerns of your stewardships, every
man according to his wants and his needs, inasmuch as his wants are just.

And all this for the benefit of the church of the living God, that every man may gain
other talents [i.e., wealth or property], yea, even an hundred fold, to be cast into the Lord's
storehouse, to become the common property 'of the whole church

Every man seeking the interest of his neighbor, and doing all things with an eye single
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to the glory of God. 84

As the words in italics strongly suggest, the common fund was a joint account to be
used by all the stewards of the community to pay the operating expenses of their several
stewardships. It was not, normally, a fund upon which a steward drew to care for the needs
of his family. Each steward had an equal right to draw upon the common operating fund
according to the just needs of his stewardship. This was a vital element in the system and
should be clearly understood. Of the role of the storehouse, another revelation said in greater
detail:

All moneys that you receive in your stewardships, by improving upon the properties
which I have appointed unto you, in houses, or in lands, or in cattle, ... shall be cast into the
treasury as fast as you receive moneys, by hundreds, or by fifties, or by twenties, or by tens,
or by fives.

Or in other words, if any man among you obtain five talents [dollars] let him cast them
into the treasury; or if he obtain ten, or twenty, or fifty, or an hundred, let him do likewise;

And let not any among you say that it is his own; for it shall not be called his, nor any
part of it.

And there shall not any part of it be used, or taken out of the treasury, only by the
voice and common consent of the order.

And this shall be the voice and common consent of the order -- that any man among
you say to the treasurer: I have need of this to help me in my stewardship -
If it be five talents [dollars], or if it be ten talents [dollars], or twenty, or fifty, or a
hundred, the treasurer shall give unto him the sum which he requires to help him in his
stewardship -
Until he be found a transgressor, and it is manifest before the council of the order
plainly that he is an unfaithful and an unwise steward.

But so long as he is in full fellowship, and is faithful and wise in his stewardship, this
shall be his token unto the treasurer that the treasurer shall not withhold.

But in case of transgression, the treasurer shall be subject unto the council and voice
of the order.

And in case the treasurer is found an unfaithful and an unwise steward, he shall be
subject to the council and voice of the order, and shall be removed out of his place, and
another shall be appointed in his stead. 85

Several important points stand out in the above statements: First, income from a
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stewardship was to be given to the storehouse as one received it. This provision strengthened
the role of the storehouse as an economic center. Presumably, a steward could turn all his
income over to the storehouse and draw out monthly, or periodically, the amount needed to
sustain his family according to the prescribed standard of living. The surplus would then be
retained in the storehouse.

Second, though a record was kept of the surplus a steward gave to the storehouse (that
he might give an account to the bishop, etc.), such funds were not thereafter to be his. As
stated earlier, they were consecrated funds, given to the Lord's storehouse to be the
"common property" of all those in the system.86 Under Zion's law, the Saints were to have
all things in common. 87 This did not mean that they were to live under some form of
Christian communism, but that, as heirs, they owned jointly through Christ all that the Father
possessed, and that in the storehouse there was a common fund upon which each man had an
equal claim to obtain capital to operate and expand his stewardship. In addition, all things
were to be done according to the principle of common consent.

Third, no funds were to be taken from the treasury except by "the voice and common
consent of the order." 88 To withdraw funds by the "voice" of the order meant that each
steward had a right to express himself on the withdrawals which were made from the
common fund. To withdraw funds by the "consent" of the order meant that the stewards
within the system had mutually to consent to the requests each man made upon the
storehouse. This was an important expression of the doctrine that the Saints were to have all
things in common. Common consent was to govern withdrawals from the common treasury.

Fourth, as long as a man was a "faithful and wise" steward he had an equal right, with
other stewards, to draw upon the common treasury "to help him in his stewardship."89 This
meant that all business interests were centered in the storehouse; and though each man was
given an individual stewardship to operate and manage, he had a common economic interest
in the whole system. This was a law of brotherhood and union. In exercising the right to
draw funds from the storehouse, a steward was expected to seek "the interest of his
neighbor" and do "all things with an eye single to the glory of God." 90 Freedom and
responsibility were twin principles governing the withdrawal of funds from the storehouse.

Finally, the treasurer was responsible for the withdrawals stewards made from the
common fund. The treasurer who administered withdrawals from the storehouse was to
check the proposed use of common funds and report to the Council of the Order and to the
several stewards. Making him responsible was a check against the misuse of common funds.
"Everybody is not so honest, pure and upright as this state of things demands," John Taylor
noted. 91 But when a man showed himself to be a just and wise steward, he received the
support he needed to operate and expand his stewardship.

The right of each steward to draw funds from the storehouse to operate and expand his
stewardship was in accord with biblical principles governing the use of surplus wealth, for
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an heir under Zion's law was not to pay interest, or usury, on the money which he received.
Instead, he had' an equal fight with other heirs to draw funds from the common treasury for
proper purposes. This basic principle was in harmony with the word of God anciently.

In the Bible, the term usury is understood to be any interest on a loan, whether in
money or in commodities. (In modern usage the term has come to mean "excessive interest.")
In biblical times, the law of God prohibited the imposing of interest or the exacting of
interest on money which was loaned to a brother. Moses declared: "If thou lend money to
any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou
lay upon him usury."92 Again: "Thou shalt not lend upon usury to thy brother; usury of
money, usury of victuals, usury of anything that is lent upon usury." 93

This principle was expressed to perfection in the law of Zion. Though stewards had to
account for funds withdrawn from the common treasury, they did not have to pay interest.
Nor were they obliged, as in a loan, to repay the money. Brotherhood and the production of
goods were emphasized, not the extraction of interest from heirs for their use of accumulated
wealth. This philosophy prompted Joseph Smith to admonish the Saints at Nauvoo, "The
temporal economy of this people should be to establish and encourage manufactures, and not
to take usury for their money."94

Corporations

Besides individual and joint stewardships, Joseph Smith organized corporations where
several men united as stewards in an enterprise. Except for the corporate features, a
revelation stated that the guiding principles governing stewards in such organizations were
the same as those which regulated "every man in his stewardship." 95 Having consecrated
themselves and their possessions to God, men received stewardships within the corporation.
As heirs, they had access to a storehouse for funds to operate and expand their stewardships,
and they turned their surplus profits into the storehouse.

Because the law of consecration and stewardship could be applied to a corporate

structure, Orson Pratt reasoned that it would fit the needs and circumstances of an industrial
society as well as an agrarian society. A man's stewardship could be to manage or work in a
large manufacturing concern as well as to operate a given acreage of farmland. The basic
principles and practices of the system could apply to either program. The manager of a
corporation of stewards would "not own the building, the machinery, the cotton or the flax,
as the case may be," Elder Pratt reasoned, but he and others within the corporation would be
stewards over the Lord's property and would enjoy the same rights as other stewards.96

By the organization of corporate stewardships, Joseph Smith sought to achieve what

some social thinkers have advocated as the most desirable relationship between capital and
labor, namely, to have businesses and industries owned and controlled by the artisans who
build and operate them. Under the law of consecration and stewardship, each man in a
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corporation was a steward over his assigned job or responsibility, enjoying the dignity and
security that his position gave him. He was a joint-owner of the corporation, with the right of
voice and vote in its operations. Meanwhile he was responsible to the administration for the
handling of his stewardship. By failure to function faithfully, he could either be disciplined
or be removed from office.

George Q. Cannon argued that the organization of corporate stewardships was the
only final solution to "the riddle of social justice." "All these problems of capital and labor
can be solved by this principle and in no other way," he declared, "and there will be an
incessant and never-ending conflict between capital and labor until they are solved in this
manner."97

The first corporation which Joseph Smith organized, in November, 1831, was the
Literary Firm, a printing and publishing house for the Church. Its officers were made
stewards over the revelations to the Church, with the responsibility to publish them for the
Church and the world.98 The Literary Firm also published a hymnal, and it gave consent for
William W. Phelps, one of its members, to print an almanac.99

Joseph Smith stated, "The order of the Literary Firm is a matter of stewardship, which
is of the greatest importance."100 It was to function as a distinct corporate entity101 with its
own treasury from which money could be drawn "only by the voice of the order, or by
commandment."102 "Nevertheless," a revelation said of its members, "inasmuch as they
receive more than is needful for their necessities and their wants, it shall be given into my
storehouse; and the benefits shall be consecrated unto the inhabitants of Zion, and unto their
generations, inasmuch as they become heirs according to the laws of the kingdom." 103

As a further application of corporate principles under the law of consecration and

stewardship, in the spring of 1832 Joseph Smith organized a mercantile corporation called
the United Firm, with one branch at Kirtland, Ohio, under the name of "Newel K. Whitney &
Company," and another branch at Independence, Missouri, called "Gilbert, Whitney &
Company."104 The initial mercantile establishment had existed at Kirtland under the name
of "Gilbert and Whitney Company," before its owners joined the Church. But when
Algernon Sidney Gilbert and Newel K. Whitney embraced the restored gospel and obeyed
the law of consecration, their company was superseded by the United Firm, which utilized
consecrated funds from other sources to expand its program. Though the two branches were
part of the over-all firm, each functioned for the benefit of the Saints in its area.105

Though the program of the United Firm was not fully developed and had to be
terminated because of the persecutions which the Saints suffered,106 the Prophet organized
other corporations, to the extent conditions would permit, based upon the economic law of
Zion. At Far West, Missouri, agricultural corporations were established in 1838. The first of
these "big field united firms" was called the Western Agricultural Company; it embraced
7,680 acres of land. The Eastern Agricultural Company was organized the same day, but the
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extent of its field was not then decided. The following day the Southern Agricultural
Company was formed, with the same acreage as the first.107 Again it was unfortunate that
these programs were not permitted to develop after the pattern which the Prophet envisioned.
108

The Law of Tithing

The Nature and Place of Tithing

Through Joseph Smith the Saints were given the law of tithing to "be a standing law
unto them forever." 109 As a permanent part of the total economic program of Zion, the law
of tithing was designed to be a companion to the law of consecration and stewardship. 110
Stewards in Zion were to contribute to the Lord "one- tenth of all their interest annually" in
compliance with the law of tithing.111 This money was given to the First Presidency of the
Church and administered by them and other general officers of the Church.112 Of the use of
tithing, Brigham Young said: "The law is for a man to pay one-tenth of all he possesses for
the erecting of the House of God, the spread of the gospel, and the support of the
priesthood."113

There was a difference between tithing funds and surplus in a community storehouse.
Tithing consisted of one- tenth of a steward's personal annual income. Surplus was that
which he had left from his annual profits after he sustained his family on a standard equal to
that of other stewards. Tithing was sent to the First Presidency of the Church. Surplus was
given to the community storehouse. Tithing belonged to the Church and was used primarily
to pay the expenses of the ecclesiastical system. The surplus in each community storehouse
belonged to the heirs in that community and was used as a joint expense account and for
community expenses. Tithing was spent by the General Authorities of the Church. Surplus
was administered by the officers of the community storehouse, by the consent of the
stewards who consecrated at the storehouse.

Since the law of tithing and the law of consecration and stewardship were designed to
fulfil different purposes, they could function simultaneously together, neither interfering
with or taking the place of the other. 114 The Saints were to obey both laws. When Jesus
instituted the full law of Zion among the Nephites after His resurrection, including the divine
economic order by which "they had all things common among them,"115 he quoted the law
of tithing which Malachi delivered to ancient Israel and commanded the Nephites to obey it.
116 "These scriptures, which ye had not with you," the Master said of Malachi's writings,
"the Father commanded that I should give unto you; for it was wisdom in him that they
should be given unto future generations."117 The future generations among the Nephites of
whom Jesus spoke were those who had the full economic law of Zion. Being under the law
of consecration and stewardship, they were also to obey the law of tithing. 118
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The Introduction of the Law of Tithing

The revelation showing how the Saints were to be tithed under the law of consecration
and stewardship was given July 8, 1838. On that date, a public meeting was held and three
revelations given to the Prophet earlier that year were read;119 they stressed the need for the
Saints to obey the law of consecration and stewardship. These revelations have since been
lost, but a member of the Church who was present wrote of at least one of them:

Joseph Smith made known to the people the substance of a revelation he had before
received from God. It was to the effect that all the Saints throughout the land were required
to sell their possessions, gather all their money together, and send an agent to buy up all the
land in the region round about Far West, [Missouri,] and get a patent for the land from the
Government, then deed it over to the Church; then every man should come up there to the
land of their promised inheritance and consecrate what they had to the Lord. In return the
Prophet would set apart a tract of land for each Saint -- the amount to correspond with the
number of the Saint's family -- and this land should be for each Saint an everlasting
inheritance. In this way the people could, in time, redeem Zion (Jackson County) without the
shedding of blood.120

The revelation having been read, Sidney Rigdon stressed that the Saints could "never
be accepted as the children of God unless they were united as one man, in temporal as well
as spiritual affairs, for Jesus had said unless ye are one, ye are not mine; that oneness must
exist to make the Saints the accepted children of God." A vote was then taken to determine if
they would accept the full economic law of Zion, and it "was unanimous for the
consecration." 121

The revelation on tithing was given the same day the above meeting was held, 122 not
to take the place of the law of consecration and stewardship which the Saints then
covenanted to obey, but to make clear their obligations concerning the payment of tithing
under that law. Having pledged to obey the law of consecration and stewardship, the Saints
desired "to know what the Lord required as a Tithing."123 Joseph Smith therefore inquired:
"O Lord! Show unto thy servant how much thou requirest of the properties of thy people for
a tithing."124 The revelation he received said:

Verily, thus saith the Lord, I require all their surplus property to be put into the hands
of the bishop of my church in Zion fin accordance with the law of consecration],

For the building of mine house, and for the laying of the foundation of Zion and for
the priesthood, and for the debts of the Presidency of my Church.

And this [consecration] shall be the beginning of the tithing of my people.

And after that those who have thus been tithed shall pay one-tenth of all their interest
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annually; and this shall be a standing law unto them forever, for my holy priesthood, saith
the Lord. 125

This statement, in the historical setting in which it was given, makes it clear that the
law of tithing was to function within the framework of the law of consecration and
stewardship. The Saints were first expected to consecrate their surplus property as required
by the law of consecration, and then pay a tithe of their increase or income thereafter. The
Prophet's actions thereafter also indicate that the law of tithing in no way rescinded the
obligation of the Saints to apply the principles of consecration in their economic practices.
Later that month Joseph Smith reported: "The First Presidency, High Council, and Bishop's
court assembled at Far West to dispose of the public properties of the Church in the hands of
the Bishop, many of the brethren having consecrated their surplus property according to the
revelations." 126 At this meeting several resolutions were passed, two of which concerned
the law of consecration and stewardship which they were then applying. One resolution
proposed "that the Bishop be authorized to pay orders coming from the east, inasmuch as
they [the Saints] will consecrate liberally, but this is to be done under the inspection of the
First Presidency." The other stated "that the Bishop of Zion receive all consecrations from
those living east, west, and south, who are not in the jurisdiction of a Bishop of any other
stake."127

The Suspension of The Law of Consecration And Stewardship

Not until the Saints evidenced an unwillingness to comply freely with the full
economic law of Zion, and circumstances made it difficult for them to do so, was the
program of consecration set aside for a time. 128 Before such action was taken, John Smith
wrote from Lee County, Iowa Territory, to his son, George A. Smith, in January, 1840, as the
Saints began to settle at Nauvoo, Illinois, after being driven from the state of Missouri:

We [the 'Saints in Iowa Territory] have voted to organize after the order of the Law of
Consecration as given in the Doctrine and Covenants of the Church, but there are some
objections to that order at Nauvoo. I have debated in public with some of their champions
and they acknowledge the justice of our proceedings yet we learn they are not all satisfied.
What will be the event I know not, but one thing is evident: his satanic majesty has been
trotting across the river back and forth all winter to prevent the Saints from keeping the Law
of the Lord, and many are led by that spirit and seem to love to have it so. I know not what
the event will be.129

During this period, Joseph Smith was in Washington, D.C. When he returned to
Nauvoo early in March, 1840, he studied the situation in relation to the law of consecration
and other pressing matters that then confronted the Saints. At a meeting of the High Council
at Montrose, Iowa, March 6, 1840, he declared that "the law of consecration could not be
kept" there, stating that it was the will of God that they "desist from trying to keep it; and if
persisted in, it would produce a perfect defeat of its object."130 The full economic law was
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therefore suspended for the time, and the law of tithing continued to operate among the
Saints.

Summary

Zion's law of consecration and stewardship was to be the economic law of the gospel,
or, more specifically, the economic law of the Melchizedek Priesthood organized in the
house of the Lord according to its highest order. Based upon the sacred covenant of
consecration, the divine economic system was to be a vital part of the program by which man
could become an heir through Christ in the Father's kingdom. Having embraced the gospel
and made sacred covenants in the temple by which he established his life on the program of
the divine patriarchal order, a man consecrated his possessions to God through the bishop
and was delegated a stewardship which was secured to him by a deed. He was then to
operate his stewardship as a free and responsible person, and sell his produce on the open
market. From his profits, he provided for his family, paid his tithing, and turned the surplus
over to the storehouse as a new consecration to the Lord to be used for community expenses,
operating costs of the several stewardships, new stewardships, etc. One who became an heir
in Zion had a right to participate in all the functions and blessings of the system equally with
other heirs in the system.

In addition to individual and joint stewardships, Joseph Smith organized corporate

stewardships where several stewards were combined in an economic enterprise under a
corporate structure. The new system could therefore be adapted to a complex society. But
after the economic law of Zion was given and the place of tithing in the system was defined,
the Saints failed to understand and appreciate that which they had received. Circumstances
also made it difficult to apply the divine law in its fulness. Consequently, the law of
consecration and stewardship was suspended. The law of tithing continued in the Church.

Chapter 9

Zion's United Order

I say unto you, be one; and if ye are not one ye are not mine. -- REVELATION To
Joseph Smith.

After giving the law of consecration and stewardship, in 1831, and starting
communities and corporations based upon its principles, Joseph Smith was instructed by
revelation to unite these units into one great economic program. The consolidated system
was called the United Order.1 In a revelation, the Lord declared that it was given "to
advance the cause, which ye have espoused, to the salvation of man, and to the glory of your
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Father who is in heaven."2 The united order was designed to promote economic union
among the Saints and to establish them upon an equal economic standard, while preserving
individual, community, and corporate rights. Within the system the great Christian ideals of
social justice, union, and equality were to be achieved.

The Administrative System

The Organization of the United Order

Joseph Smith was directed to organize the united order early in 1832. In a revelation
"concerning the Bishops of my church," the Lord stated that each bishop was to be a separate
entity in his administrative responsibilities, "but not from claim neither from council."
Instead, the Lord explained, "I have given unto you commandment that you should be joined
together by covenant and bond, wherefore see that ye do even as I have commanded; and
unto the office of the Presidency of the High Priesthood I have given authority to preside,
with the assistance of his counselors, over all the concerns of the church."3

This revelation -- the earliest one to speak of the organization of the First Presidency 4
-- centered the power to direct the economic concerns of Zion in that body. It was followed
in March, 1832, by another revelation that instructed the Prophet to organize the united order
as a means of regulating all the economic activities of the Saints under the law of
consecration and stewardship.5 The Lord declared: "Verily I say unto you, the time has
come... that there [should] be an organization of my people, in regulating and establishing
the affairs of the storehouse for the poor of my people, both in this place [Kirtland] and the
land of Zion [Missouri]." 6 A third revelation added that the united order was to "manage ...
all things pertaining to the bishopric" in Ohio and Missouri.7 Because it was designed to
organize the Saints into one great and united economic system, the new organization was
called the United Order.8

This was "a permanent and everlasting establishment and order" under Zion's
economic law, 9 as long as the Saints kept that law. 10 A central board composed of the
Prophet and four other men was appointed to administer the affairs of the order.11 These
men had made their calling and election sure to eternal life, and as officials in the united
order they were to play a powerful role in building Zion. When fully established, Zion would
exist on a spiritual plane, with the pure in heart having direct communion with God through
the blessings of the Second Comforter. Consequently the members of the Central United
Order Board were under great obligation to administer their responsibilities in righteousness
so that condemnation and judgment would not overtake them. The Lord said:

I, the Lord, have decreed in my heart, that inasmuch as any man belonging to the order
shall be found a transgressor, or, in other words, shall break the covenant with which ye are
bound, he shall be cursed in his life, and shall be trodden down by whom I will;
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For I, the Lord, am not to be mocked in these things -- and all this that the innocent
among you may not be condemned with the unjust; and that the guilty among you may not
escape; because I, the Lord, have promised unto you a crown of glory at my right hand.12

The total economic program of Zion was made up of various enterprises under the
general supervision of the Central United Order Board. Within each community -- under the
direction of the local united order council and the bishop, with his agents -- were men who
managed single, joint, and corporate stewardships. On the general administrative level,
central corporations were organized which pertained to the whole order rather than to a
particular community. These corporations were placed directly under the supervision of the
Central United Order Board.

The Literary Firm was an example of a corporation on the general administrative level
of Zion, organized for the benefit of the whole society and, consequently, having claim upon
the general surplus funds to carry out its program. In a revelation, the Lord said:

Let my servants who are appointed as stewards over the literary concerns of my
church have claim for assistance upon the bishop or bishops in all things -
That the revelations may be published, and go forth unto the ends of the earth; that
they may also obtain funds which shall benefit the church in all things;

That they also may render themselves approved in all things, and be accounted as wise
stewards. 13

As a corporation organized to glean profits by selling its works throughout the

Church, the Literary Firm was to turn its surplus over to the central storehouse of the
Church, to be "consecrated unto the inhabitants of Zion. 14 Likewise, profits derived from
other stewardships on the general level of the system were "to be cast into the Lord's
storehouse, to become the common property of the whole church."15

The Decentralization of the United Order

Under the united order, Zion was decentralized so that the economic operations of the
system functioned mainly at the community level. The new society was to be a network of
self-sustaining communities or cities established on the law of consecration and stewardship
and unified into one great united order.

Each city had a storehouse, and the Saints were to consecrate their possessions to God
through their local bishop and receive stewardships from the community storehouse. Though
all surplus in the community was consecrated property and as such could be used for the
benefit of Zion, it was secured to the community on the same general principles that a
stewardship was secured to an individual steward. By covenant it was the Lord's property,
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but legally it belonged to the community and was not to be taken from it except by the
consent of its members. This principle preserved community rights and autonomy. A
revelation instructed:

All things shall be made sure, according to the laws of the land.

And let that which belongs to this people be appointed [by law] unto this people ....

And let that which belongeth to this people not be taken and given unto that of another
church [i.e., community or city].

Wherefore, if another church would receive money of this church, let them pay unto
this church again according as they shall agree;

And this shall be done through the bishop or the agent, which shall be appointed by
the voice of the church. 16

Each community within the united order was to be an individual legal entity and to do
business in its own name. A revelation said of the United Order of the City of Zion: "And
they shall be organized in their own names, and in their own name; and they shall do their
business in their own name, and in their own names." 17 The United Order of the Stake of
Zion at Kirtland was to do the same.18

The Functions of the Central United Order Board

In addition to each community within the united order having its own storehouse, or
economic center, there was a central storehouse into which the members of the Central
United Order Board turned their surplus, which became "the common property of the whole
church."19 This meant that the funds of the central storehouse were to be administered for
the benefit of the whole system.

Though the program of the central storehouse was not fully developed while the Saints
were in Ohio and Missouri, there can be little doubt that the Central United Order Board was
expected to play a vital role in the over-all operation of the system.

First, in its administration of the surplus funds of the central storehouse, the central
board could bring about a uniform standard of living among the members of the whole
system, based upon the existence of sufficient wealth in each community storehouse to
sustain its members on that standard. If the surplus of the central storehouse was to be
administered for the benefit of "the whole church,"20 and if all stewards as heirs truly had an
equal right to acquire the blessings of the earth, it followed that communities lacking in
natural resources, etc., could apply to the central storehouse for funds to develop industries
and enterprises which would stimulate their economic growth. Without taking from one
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community storehouse to give to another, stewards could achieve and maintain an equal
standard of living consistent with the principles of the new economic order and not
contradictory to the incentive of those with wealth to obtain more.21

Second, the Central United Order Board could foster and direct intelligently the
growth and expansion of the system. By instituting reclamation projects funded by the
central storehouse, for instance, new areas could be developed in which cities of Zion could
be built and new stewardships be made available in an expanding society.

Third, centralization of the economic order made it possible for the movement and
transfer of stewardships within the entire system. A steward who wanted to move from one
area to another could turn in his stewardship in one city and take out a stewardship in
another. The administrative details of the transfer would be coordinated through the central
storehouse.

Fourth, in addition to the above benefits, the administration of the Central United
Order Board made it possible to achieve all the objectives and blessings of a planned society
while retaining the basic essentials of a free economic order -- individual freedom, dignity,
and incentive to progress. For example, in coordinating the over-all program of allocating
stewardships, attention could be given to the needs of the market so that surpluses would not
be created in some commodities and deficiencies in others. Again, by conducting studies to
determine the changing needs of the market, the central board could keep the several
communities advised on current demands and opportunities so that the stewards in the
several communities could plan their production accordingly.

Ideals And Rewards of The United Order

Private Rights

No ideal of human freedom and dignity is greater than that embodied in the society of
Zion. The Saints were declared to be free both by the law of God and the law of man.22
Particularly would this be the case when the kingdom of God was established upon the earth.
23 A revelation declared emphatically: "It is not right that any man should be in bondage one
to another."24 These provisions extended to the economic sphere of life. Freedom and its
concomitant obligation of true Christian conduct toward others were the distinguishing
features of the united order in which each man, as an heir, inherited and owned jointly all
that the Father possessed.

The united order was an economic system which perfected the fundamental principles
of a free economy and showed how they related to the equally legitimate principles of social
union and equality. Since the economic order of Zion was based upon the premise that its
members were heirs of the Father through Jesus Christ, it was not strictly a system of private
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property as the term is generally used. As heirs, the Saints were guaranteed certain private
rights which provided for the free expression of initiative and individuality in a system
where social union and concerted action were also dominant ideals. George Q. Cannon
observed that these features of Zion's economic law appealed "strongly to most men's
minds." "They can see that under such a system what are called individual rights might better
be preserved, and property not be absorbed in a way to cause loss or waste," he explained,
"and yet the great principle be carried out that is aimed at, namely, the uniting of the hearts
of the people in one." 25

First, each man who consecrated his property to the Lord and thereby became an heir
in the kingdom of God had the fight to be a steward over a portion of the Lord's property.
This fight applied also to those who had but little to consecrate. Property in the storehouse
was to be used, a revelation stated, to "administer to him who has not, that every man may
receive according as he stands in need."26 For those who had little to consecrate, the
delegation of a stewardship was not a dole but the application of the Christian principle of
loving one's neighbor as one's self, by granting every man the means by which he could
provide for himself and his family, with the character of the recipient rather than his
economic holdings being the basis of such action. The individual's creative powers could
thus be released and stimulated; and in due time worthy recipients of stewardships could be
counted upon to contribute to the storehouse.

Second, each man had a right to negotiate with the bishop to determine the kind and
size of his stewardship; and in the event they could not come to a mutual decision, the
prospective steward did not have to accept the bishop's judgment. Instead, the case was to be
heard by an independent body of twelve high priests, 27 with six men of the council charged
to see that his interests were properly represented.28

Third, each heir had the right to be secure in his stewardship, by receiving a formal
deed which defined the delegated property and made him its legal owner.29 This feature
assured that the law of consecration and stewardship would not be an economic order
centered primarily in the community, rather in the individuality and dignity of man. Even if a
steward was severed from the system, he could retain his stewardship as though it was
private property.30

Fourth, each steward was a free, but responsible, person in managing his stewardship.
Being a free agent, he conducted his business "according to the laws and covenants of the
Church."31 This meant that he was bound by covenant to apply the principles of the gospel
in his business transactions and to cooperate in the spirit of brotherhood with other stewards
over the Lord's property. Together they were managing Christ's property, not their own, in
the way Christ would direct it. To the extent they sustained their covenant obligations, the
divine order would inject true Christian principles into an otherwise free enterprise economy.
In freely managing his stewardship according to these principles, each steward sold his
produce on the open market and received a return based on the actions of the free market.
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Fifth, each steward had the right of voice and vote in the affairs of the society as
guaranteed by the requirement that all things were to be done by the "united consent and
voice" of those within the system. 32 This included the right of voice and vote in relation to
community expenditures from the storehouse and in the withdrawal of funds by other
stewards from the common treasury.

Sixth, subject to the checks and regulations which were built into the system, each
steward had the right to draw upon the Lord's storehouse to operate and expand his
stewardship.33 Moral, spiritual, and political freedom were not complete without economic
freedom and equality. The guarantee of this private right, therefore, was a vital part of Zion's
program for enhancing the life and dignity of man. By means of this right, a man of integrity
and ability was supported in his efforts to increase his capabilities and expand his financial
holdings and his economic influence.

Seventh, a steward could draw from the storehouse means to supply legitimate family
needs should his stewardship fail to produce sufficient profit to sustain his family on a
standard equal with that of others in the community. This right was based upon the
assumption that each steward was a responsible heir in the system and, as such, had helped
develop surplus in the storehouse. It was also founded on the Christian principle that those
who possessed wealth should, in the expression of true love and concern, lift up the less
fortunate. It was not based upon the assumption that the community as a system had an
obligation to care for the needs of the individual. Repeated failures by a steward required
that some adjustment be made in the kind or size of his stewardship.

Eighth, worthy members unable to sustain themselves -widows, orphans, the aged, the
disabled, etc. -- were to "have claim upon... the Lord's storehouse" to supply their temporal
needs.34 However, they were to work to sustain themselves to the extent that their
conditions permitted.35

Ninth, children of worthy stewards in arriving at adulthood had the right to receive
stewardships of their own from the storehouse, for they were lawful heirs by birth, having
been born under the covenants and promises of Zion. 36

Unions and Equality

The revelation which instructed Joseph Smith to organize the united order spoke of
the objectives of union and equality that the system would achieve37 These ideals are in
some respects inseparable. Though some measure of equality can exist without union, there
can be no free and open union among men without equality, for the distinctions created by
inequalities, to the degree they exist, militate against brotherly union. Economic equality was
necessary, Orson Pratt stressed, or the inhabitants of Zion never would "be one."38
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Another revelation which related these two great ideals declared that unless the Saints
were one on the basis of temporal equality they were not truly the Lord's people. It said:

Let every man esteem his brother as himself, and practice virtue and holiness before
me.

And again I say unto you, let every. man esteem his brother as himself.

For what man among you having twelve sons, and is no respecter of them, and they
serve him obediently, and he saith unto the one: Be thou clothed in robes and sit thou here;
and to the other: Be thou clothed in rags and sit thou there -- and looketh upon his sons and
saith I am just?

Behold, this I have given unto you as a parable, and it is even as I am. I say unto you,
be one; and if ye are not one ye are not mine.39

To be one required temporal and spiritual union. But the standard of union and
equality was not to be a smothering one, but an enlightened and uplifting one. And in the
united order, temporal union was a means of achieving the greater and more exalting
spiritual union that the Saints could acquire by receiving the truth and light of God's glory.
This union had as its final purpose the glorification of man in Christ, as He is glorified in the
Father. 40 A revelation therefore explained that the united order was given that the Saints
might "be equal in the bonds of heavenly things, yea, and earthly things also, for the
obtaining of heavenly things." It then added: "For if ye are not equal in earthly things ye
cannot be equal in obtaining heavenly things; for if you will that I give unto you a place in
the celestial world, you must prepare yourselves by doing the things which I have
commanded you and required of you."41

Of the two kinds of equality, temporal and spiritual, the greatest benefits were to be
derived from the spiritual. These benefits pertained to man's acquisition of the gifts and
endowments of the Holy Ghost and, ultimately, of the fulness of God's glory and power. The
Saints, therefore, were to center primary attention upon achieving this union. "In your
temporal things you shall be equal," a revelation admonished, "and this not grudgingly,
otherwise the abundance of the manifestations of the Spirit shall be withheld."42 On the
basis that the Saints would comply with this prerequisite, among others, Zion would be
endowed with glory in the last days.

In recognizing the values of equality, Joseph Smith was aware that numerous social
disorders have their basis in economic inequality. "It is not given that one man should
possess that which is above another," a revelation declared, "wherefore the world lieth in
sin."43 Book of Mormon prophets evidenced a similar awareness and sought diligently to
eliminate inequalities among their people. 44 The Nephite scripture warns that class
distinctions resulting from economic inequality breed conflict and militate against true peace
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and union among men. 45

Orson Pratt reflected that Latter-day Saint leaders were conscious of the evils of
inequality:

An inequality in riches lays a foundation for pride, and many other evils. A family
who are rich can build comfortable houses, purchase inheritances and fine carriages, clothe
themselves in splendid attire, and educate their children in every branch of useful learning;
while those who are poor labour and toil from morning until evening to procure a scanty
subsistence; their families are coarsely clad, their children are not so highly educated. These
opposite circumstances produce distinctions; the rich family do not feel to associate with the
same degree of familiarity with the poor as they do with the rich: the sons and daughters of
the rich seek for companions among those that are wealthy; the poor feel themselves
slighted, and feel envious, because they are not rich. Besides the great inequalities in regard
to the actual comforts of life, it produces great inequalities in education, in the social circle,
in marriage associations, and in almost every other respect. Hence, an inequality in property
is the root and foundation of innumerable evils; it tends to division, and to keep asunder the
social feelings that should exist among the people of God. It is the great barrier erected by
the devil to prevent that unity and oneness which the Gospel requires; it is a principle
originated in hell; it is the root of all evil.

Riches are not a curse, but they are a great blessing: it is inequality in riches that is a
great curse. God has made all the riches of the earth, and the riches of all worlds. He made
the gold, and the silver, and the other precious metals: He formed the flocks and herds, and
all useful animals: He has made the earth exceedingly rich; and He has given man dominion
over all these things: the more His people enjoy of these things the better he is pleased; it is
impossible for His people to become too rich: if the whole world, with all the treasures
thereof, were in the hands of the Saints, the Lord would still be delighted for them to have
more. But these blessings have become a great curse to man, because they have been
unequally possessed. We again repeat the word of the Lord to this Church: "IT IS NOT
GIVEN THAT ONE MAN SHOULD POSSESS THAT WHICH IS ABOVE ANOTHER:
WHEREFORE THE WORLD LIETH IN SIN." Unequal possession of that which God has
made for the benefit of all His children, is sin. All nations, kindreds, and people, are in sin
because of this inequality. The Saints are still in sin so far as they approve of this unequal
possession; and we shall remain in sin until we make exertions to put this inequality away
from us. We must be one, not only one in heavenly riches, but one in earthly riches.46

Other prominent men in America were concerned about the serious problems inherent
in economic inequality. James Madison wrote that "the most common and durable source of
factions has been the various and unequal distribution of property."47

To meet the problem and institute a system of true social union, Joseph Smith went to
the root of the matter. In Zion, property was not "to be divided equally among the people, to
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let them do what they please with it," Brigham Young explained. "But the idea is to get the
people into the same state of unity in all things temporal, that we find ourselves in with
regard to things spiritual."48 Social union was to be achieved to a degree by the influence of
the Holy Spirit. But to realize the ideal of union in its fulness, there had to be a union of
property, and the machinery of society had to be organized so that it would foster
sympathetic feelings and concerted action, rather than discord, and enhance the dignity and
individuality of man.

Here Zion's economic order was related to the gospel program upon which it was
based. Orson Pratt has been quoted as stating that the "first approximation towards a
oneness" could be attained by the Saints as they utilized the enlightening power of the Holy
Spirit which they received in the gospel.49 But speaking of the more complete program of
union, Brigham Young said: "We are not of one heart and mind until we are one in all
temporal things as well as in spiritual things." 50

Complete unity required a union of property, rather than an equal division of property,
among the Saints. "No equality can be brought about by dividing property; the Lord never
intended such an order of things," Orson Pratt observed. "It is not a division of property that
is going to bring about a oneness among the Latter-day Saints in temporal things, but it is a
union of property, that all the property may be united [by the act of consecration] and
considered belonging to the Lord, and to every individual in the whole Church, as joint heirs
with Him, or as His stewards."51 In this regard he also said:

How are we to be made one and equal in the inheritance of temporal things? If the
riches of the earth were equally divided among all the children of God, circumstances would
soon render them unequal; accidents, misfortunes, unwise calculations, sickness, and many
other calamities would reduce some to poverty; while through experience and favorable
circumstances, others would greatly add to their property .... Hence it is supposed by some,
that under such changing and fluctuating circumstances, equality could not be maintained,
even though it should be established. They argue that if they were all made equal today,
circumstances would render them unequal tomorrow.... God's plan of making His Saints
equal in property is not subject to any fluctuating circumstances; it is a perfect plan; it is not
brought about by an equal division of property, nor by any division at all. Division of
property, like division of doctrine, is a plan of the devil .... Equality among the Saints is not
to be introduced by an equal division of property, but by a union of property.52

With all property centered in Christ, and each man a steward over a portion of the
Lord's possessions and a joint heir of the whole, Orson Pratt explained that there would be
"one common interest among the Saints." 53 Revelations from the Lord to Joseph Smith
therefore declared that by establishing the order of Zion the Saints would be gathered
together "in one." 54 To the unifying influences which the Holy Spirit produced in their lives
would be added the power of common economic interests and motives, and the consolidating
effects which the mechanical operations of the system would produce. Only then would the
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Saints truly be the Lord's people.55 As such, they would be entitled to the manifestations of
His glory which would further unite them in the Master, in accordance with the divine plan
of life and salvation which has as its objective the glorification of man in Christ, as Christ is
glorified in the Father. 56

Methods to Achieve Equality and Union

Having given the Saints the gift of the Holy Ghost through which spiritual union
could be achieved among men, and having placed them under the higher covenants of the
gospel plan, Joseph Smith expected to establish and maintain economic equality and union at
each step in the process of implementing the law of consecration and stewardship. The
Saints were required first to consecrate their possessions to God. By this action, Orson Pratt
pointed out, they were placed initially in "a state of equality, owning nothing,"57 for all
consecrated property then belonged to the Lord.

By the act of consecration the Saints were to become heirs through Christ in the
Father's kingdom. 58 As an heir of God, each person was to share equally in the natural
wealth of the earth and in the benefits derived from the concerted efforts of the group. Thus
was destroyed among the Saints the false idea that one man should own exclusively what
others helped to build, or control exclusively that which others helped to operate. Orson
Pratt explained:

If each one in the Church, then, possesses the whole of it [i.e., the total united
property, etc.], as joint heirs with the Lord, is there not an equality? You may diminish the
common property or joint fund just as much as you please. Suppose it were diminished to
one half by mobs, &c., it does not make the Church unequal, not in the least; for each one
may be considered as the possessor of the whole; he inherits all things; he is a joint heir with
Jesus Christ in the inheritance of the earth, and all the fulness thereof. Can you make any
inequality here? If each man in the Church is a joint inheritor of all the property, and is a
steward over a part of it, it makes each one perfectly equal with the rest.59

As heirs in Zion, the Saints were made stewards over the Lord's property; and in
receiving their stewardships each man was to be "equal according to his family,... his
circumstances and his wants and needs." 60 Here, as indicated, the ideal of equality was
applied according to these general criteria. Since all stewardships belonged to God, Orson
Pratt observed that in this respect also each man in the system would be on "a perfect
equality with his brother."61

Those who had but little to consecrate were also to be made stewards according to the
above principles. 62 Several revelations made reference to the fact that the Saints were to
consecrate their wealth to God for the benefit of the poor.63 Properly understood, these
statements designated how the great ideals of economic justice and equality were to be
achieved. Having observed that bishops were to administer the surplus of the several
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stewardships, a revelation said of that surplus: "Wherefore, it is the property of the Lord, and
it is for the poor of the church to be administered according to the law, for it is the will of the
Lord that the church should be made equal in all things." 64 By each man consecrating his
wealth to God and receiving a stewardship according to the laws of the system, all men were
to be made equal in economic matters.

Though men were heirs, each man's stewardship was not equal in size or kind, nor did
the Saints follow such a policy of delegating stewardships when they sought to practice the
new economic law in Missouri. "Those who were called upon to engage in some business
wherein a greater amount of capital was needed had a capital accordingly," Elder Pratt
noted.65 Because the various skills, businesses, and professions do not require the same
outlay of capital, he reasoned on another occasion that stewardships would be different, not
only in kind, but in the amount or value of the stewardship. He said:

It is well known that for farming purposes, it does not require the same skill as for
manufacturing many articles, nor the same capital. And the ingenious mechanic, who
understands the nature or construction of machinery, might have to be intrusted with a
stewardship of one hundred thousand dollars worth of property to establish his manufactory,
and work it so as to have it prove a benefit to the whole Church; and without this amount
being put into his hands, as a steward, he might not be able to accomplish anything needed in
the particular branch of manufacturing with which he was familiar. The stewardships, in
such cases, would be different, not only in kind, but in the amount or value of the
stewardship.66

Differences in the size and kind of stewardships the Saints were to receive would not
make them unequal in the enjoyment of temporal things; nor would inequality exist if one
man, by receiving a greater stewardship than another, had several thousand dollars more
surplus profits at the end of the year. Elder Pratt explained that as they rendered an account
of their stewardships to the bishop, the various stewards were to turn over to the storehouse
all that they had gained, "excepting what it had cost to feed and clothe them."67 And here
the living standard which was mutually agreed upon by the members of the system would
dictate the amount each family would keep out of the profits of their stewardship for
personal and family needs. In this way, a permanent equality could be maintained.68 Elder
Pratt further explained:

Let me show you how they would be equal. The manufacturer does not own the
building, the machinery, the cotton or the flax, as the case may be. He is only a steward, like
the farmer. And if, at the end of the year, he has five, ten, or fifty thousand dollars surplus,
does that make him a rich man? By no means, it goes into the Lord's storehouse at the end of
the year, or as often as may be required, thus leaving him on the same platform of equality
with the farmer and his small stewardship. Do you not see the equality of the thing?69

By the same reasoning, stewards in a similar line of business could be delegated

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different amounts of property without disrupting the standard of equality. The general rule
was to delegate property to an individual according to the size of his family, the nature or
circumstances of his business, and his legitimate wants and needs. 70 But these were the
minimal criteria to be used for judging the size of one's stewardship. If a man possessed
special gifts and abilities, these factors were also to be considered. "If a man was capable of
managing merchandise to the amount of one hundred thousand dollars, it would be proper
that he should be made a steward over that amount," Lorenzo Snow explained, for every man
was to receive a stewardship "in proportion to his capacity to oversee it for the general
good."71 Orson Pratt elaborated on this point:

The Lord never intended that every man should possess an equal amount of
stewardship with his brother. Why? Because God has given to some men greater ability to
manage and control property than others. He may give to one, one talent; to another, two; to
another, three; to another, five; and to another, ten; and then command them to make use of
these talents according to the instructions and revelations given, and be accountable to Him
who gave them. 72

Each steward's obligation to turn the surplus profits from his stewardship over to the
storehouse as a new consecration was another important factor in Zion's program for
maintaining a permanent equality within the united order. Orson Pratt said:

What provisions did the Lord make in order to maintain this equality among his Saints
permanently? He made this arrangement by law -- that every man should be considered a
steward .... These stewards were to render an account to the judge in Zion of their
stewardships ....

To the Lord's bishop or bishops, as the case may be, he reports what he has done with
the means entrusted to his care. If a man has been entrusted with fifty or with a thousand
dollars, or with a million, to carry on some branch of business he must, at the end of the year,
render an account of that stewardship. If a man is only entrusted with a small farm, he
renders an account of his stewardship at the end of the year, and thus all those who are
occupied in these different branches of trade, render accounts of their stewardships,
consecrating, at the end of the. year, all that they have gained, excepting what it has cost to
feed and clothe them. Are they not equal? Yes, and this maintains a permanent equality; for
the man who has gained a hundred thousand in his stewardship consecrates all that he has
not used; and the man with a smaller stewardship who in the whole year, has only gained
fifty dollars over and above what he has used, consecrates that fifty. The man who has
gained most consecrates most, the man who has gained least consecrates the least. This
reduces them yearly to the same position and condition as they were in when they
commenced this heavenly order.73

Finally, a steward's continued right to draw upon the storehouse for funds to operate
and expand his stewardship concluded the provisions by which a permanent equality could
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be maintained within the united order. "You are to be equal, or in other words, you are to
have equal claims on the properties [of the storehouse], for the benefit of managing the
concerns of your stewardships," a revelation declared, "every man according to his wants
and his needs, inasmuch as his wants are just."74 This meant, George Q. Cannon explained,
that all stewards would have "an equal claim on the properties of the Lord's treasury." 75
The funds in that treasury were to be held in common by all stewards within the system, and
each man had a right to share equally in the profits which were derived from the economic
ventures of all other stewards. No funds were to be taken from the treasury, however, except
by the common consent of the several stewards.76 But governed by this principle, all
stewards were to have equal access to the treasury as a common fund from which they could
draw to operate and expand their stewardships.

The fact that each steward had an equal right to draw upon the common treasury to
supply the needs of his stewardship did not mean that each man could withdraw the same
amount. Instead, his right to withdraw funds depended upon the size and kind of his
stewardship, its legitimate needs, his demonstrated integrity and ability in managing his
stewardship, and the principle of common consent.

Independence

To the ideal of equality, the revelation which instructed Joseph Smith to organize the
united order added the great objective of making the Saints independent economically, as
individuals and as a people. Referring to the divine program to be established, the Lord said:
"Behold, this is the preparation wherewith I prepare you, and the foundation, ... that through
my providence... the church may stand independent above all other creatures beneath the
celestial world." 77

Joseph Smith held that all life must be independent in the sphere in which God has
placed it. "Otherwise," a revelation reasoned, "there is no existence."78 This means that a
true order of life must give man the means of becoming independent as an individual and in
a social and economic capacity; and within such a system, independence in these outward
aspects must be an extension of independence in the spiritual sphere of human life. If the
principles and designs of human association do not aid man to become an independent being
as an individual and in his collective associations with others, they are to that extent either
deficient or perverse and therefore destructive of life within man. The Prophet taught that
only in a system founded upon the principle of mutual covenant, where free and mature men
unite together and give equal consideration to the rights of each other, could the goal of true
independence in economic matters be achieved.

There was therefore a direct relationship between the ideals of equality, union, and
independence, and the way they were to be attained. True independence could be achieved
only in a system of equality and union, and on the basis that every man esteemed his brother
as himself. When a man was denied the opportunity or the means of becoming economically
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independent, or the opportunity of becoming what others were economically, he was

something less than his true self, or what he in truth could be. Equality and union laid the
foundation for man to be truly independent in his sphere of existence, temporally and also
spiritually.

Political Freedom and Justice

The development of the economic program of the united order was directly related to
the successful maintenance of a free political state, and in this sense the united order was
expected to play a significant role in the perfected program of the kingdom of God. It is clear
in the study of Joseph Smith's thought that the united order was not to be merged in its
operations with the government of God; the economic and political systems were separate
and distinct units of the kingdom. However, each system had its basis in the spiritual
program of the priesthood. Each program, also, was dependent in some ways upon the other.
The principles of freedom which the political organ secured to man were essential to the
existence of the united order. But within the free political state there had to be a dynamic
economic order capable of achieving social justice and developing man to be an independent
being, socially and economically, both as an individual and in his collective relationships.
Otherwise spiritual darkness and the need to alleviate social and economic injustices would
cause man to turn to the state for solutions to his problems, and thereby socialize its program
with a commensurate loss of freedom and human dignity.

In the revelation which instructed Joseph Smith to organize the united order, the Lord
stated that by means of that economic system the Saints were to become "independent above
all other creatures beneath the celestial world," that they might "come up unto the crown
prepared" for them and "be made rulers over many kingdoms." 79 This, He implied, was the
order of things which would be established at Adam-ondi-Ahman,80 when the government
of God would be perfected and Christ given "dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve him."81 Zion was to be established upon the
law of the united order as a means of bringing about these great purposes.

Christianizing The Social Order

The Need for a Change in Fundamental Principles

Discerning Latter-day Saints detected something unnatural in economic systems where

"there is a constant temptation for a man to do the best for himself at the expense of his
fellowmen." 82 This was the way of the world. Brigham Young inquired: "Where is there a
people or nation that does not oppress each other?"83 Such tendencies militate against
Christian ideals of brotherhood and truth, and they prevent the development of true social
union. George Q. Cannon observed: "There is a clashing of interests, and there is not that
feeling among men which we are told the Gospel should bring -- a feeling to love our
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neighbor as we love ourselves." 84

Elder Cannon explained that the new economic order sought to eliminate these
inherent weaknesses by effecting a fundamental change in the "temporal affairs" of the
Saints, thus laying a foundation that would knit them together and make them one.85 In the
same vein, Erastus Snow said: "The United Order of Zion ... will ... help us, by a combined
effort, to cultivate every virtue, to put from us every vice, to conduct ourselves and our
children sensibly, and to dispense with childish follies." 86 Only then, Lorenzo Snow
concluded, could the Saints "become sanctified through the practice of the truth."87

To bring about the required change in society, Joseph Smith proposed to extend the
covenant obligations which the Saints took upon themselves in baptism directly into the
economic sphere of life and thereby Christianize the social order of Zion. First, in the
covenant of baptism the Saints gave themselves to Christ. But in the covenant of
consecration they gave to Him, in addition, all their possessions. This made effective, as an
economic principle, the doctrine that the earth and all within it belonged to the Master.

Second, in baptism the Saints pledged to follow Christ in their conduct, and in their
compliance with the divine plan of regeneration. In the covenant of consecration, they
extended these obligations directly to the economic sphere of life by pledging to act as
Christ would have them act in the responsibilities of property and wealth and in this way
sanctify the operations of society to the end that Zion and all her municipals could be
endowed with the glory and power of God.

Third, in baptism the Saints accepted the law of Christ to love their neighbor as
themselves and to respect the interests of others as their own. In the covenant of
consecration, this obligation applied directly to the economic sphere in that the Saints
consecrated their wealth to God so that all became heirs of God, and an economic order
established in which every man continually had an equal opportunity to acquire and enjoy
the material blessings of the earth. In this way they loved their neighbor, economically, as
themselves.

The Book of Mormon shows the relationship that exists between the obligations which
man accepts in baptism and the requirement to consecrate his material wealth to alleviate
economic distress and give others an equal opportunity to acquire the blessings of the earth.
When Alma baptized some people, he explained:

Behold, here are the waters of Mormon... and now, as ye are desirous to come into the
fold of God, and to be called his people, and are willing to bear one another's burdens, that
they may be light;

Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand
in need of comfort, and to stand as witnesses of God at all times and in all things, and in all
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places that ye may be in, even unto death, that ye may be redeemed of God, and be numbered
with those of the first resurrection, that ye may have eternal life -
Now I say unto you, if this be the desire of your hearts, what have you against being
baptized in the name of the Lord, as a witness before him that ye have entered into a
covenant with him, that ye will serve him and keep his commandments, that he may pour out
his Spirit more abundantly upon you?88

Having baptized the people as a witness of their acceptance of these obligations, Alma
then applied the above principles directly to the economic sphere of life. The record
continues:

And ... Alma commanded that the people of the church should impart of their
substance, every one according to that which he had; if he have more abundantly he should
impart more abundantly; and of him that had but little, but little should be required; and to
him that had not should be given.

And thus they should impart of their substance of their own free will and good desires
towards God, and to those priests that stood in need, and to every needy, naked soul.

And this he said unto them, having been commanded of God; and they did walk
uprightly before God, imparting to one another both temporally and spiritually according to
their needs and their wants. 89

Joseph Smith endeavored to apply the same principles and obligations to the economic
activities of the Saints, in giving the poor an equal opportunity to acquire the blessings of the
earth. A revelation which sought to prepare the Saints for the more comprehensive law of
Christ disclosed the underlying principle of that law. The Lord admonished: "Let every man
esteem his brother as himself, and practice virtue and holiness before me." He then stressed:
"And again I say unto you, let every man esteem his brother as himself."90 Of the central
idea of consecration, Joseph Smith said: "Now for a man to consecrate his property, wife and
children, to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit
the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief
and their afflictions, and for him and his house to serve the Lord."91 On these principles
social justice was to be established among the Saints.

The direct relationship between the obligations which a person assumed in baptism
and his responsibility to help Christianize the economic order was such that those who failed
to do the latter negated the blessings which came to them through baptism. By baptism man
could initially obtain a remission of personal sins. But only by actually following Christ
thereafter could he retain a remission of sins from day to day and grow in the knowledge of
that which was just and true.92 Compliance with the law of consecration and stewardship
was a full demonstration, socially and economically, of a life consecrated to Christ.
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The Book of Mormon teaches that to retain a remission of sins through Christ after
baptism, man has to help build up the kingdom of God and extend its blessings of peace,
justice, and well-being to others. By complying with the law of tithing, men look forward to
Christ for "a remission of their sins."93 To that end, they must also "live peaceably" with
each other and "render to every man" that which is due to him, teaching their children "to
walk in the ways of truth and soberness" and to love and serve each other. But this is not all.
King Benjamin explained: "And also, ye yourselves will succor those that stand in need of
your succor; ye will administer of your substance unto him that standeth in need; and ye will
not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish."
94 Of man's obligation to assist the poor that he might retain a remission of sins and obtain
salvation, the Nephite king said:

Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will
stay my hand, and will not give unto him of my food, nor impart unto him of my substance
that he may not suffer, for his punishments are just

But I say unto you, O man, whosoever doeth this the same hath great cause to repent;
and except he repenteth of that which he hath done he perisheth forever, and hath no interest
in the kingdom of God.

For behold, are we not all beggars? Do we not all depend upon the same Being, even
God, for all the substance which we have, for both food and raiment, and for gold, and for
silver, and for all the riches which we have of every kind?

And ... ye have been calling on his name, and begging for a remission of your sins.
And has he suffered that ye have begged in vain? Nay; he has poured out his Spirit upon
you, and has caused that your hearts should be filled with joy, and has caused that your
mouths should be stopped that ye could not find utterance, so great was your joy.

And now, if God, who has created you, on whom you are dependent for your lives and
for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith,
believing that ye shall receive, O then, how ye ought to impart of the substance that ye have
one to another.

And if ye judge the man who putteth up his petition to you for your substance that he
perish not, and condemn him, how much more just will be your condemnation for
withholding your substance, which doth not belong to you but to God, to whom also your
life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done.

I say unto you, wo be unto that man, for his substance shall perish with him; and now,
I say these things unto those who are rich as pertaining to the things of this world.

And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain
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from day to day; I mean all you who deny the beggar, because ye have not; I would that ye
say in your hearts that: I give not because I have not, but if I had I would give.

And now, if ye say this in your hearts ye remain guiltless, otherwise ye are
condemned; and your condemnation is just for ye covet that which ye have not received.95

King Benjamin's summary statement is a classic, directly to the point. "And now, for
the sake of these things which I have spoken unto you," he declared, "that is, for the sake of
retaining a remission of your sins from day to day, that ye may walk guiltless before God -- I
would that ye should impart of your substance to the poor, every man according to that
which he hath, such as feeding the hungry, clothing the naked, visiting the sick and
administering to their relief, both spiritually and temporally, according to their wants."96

Revelations to Joseph Smith also stressed that Christ's atonement could not
consistently pay the debt of sin for man and thereby free him from the demands of divine
justice unless man served God by assisting those who stood in need and by acting justly
toward all men. It was inconsistent with man's covenant to follow Christ, a flagrant denial of
the principle of gospel brotherhood, for a rich man to use his wealth for his own personal
interests without regard for the needs and welfare of others. Those who did so would not
have full access to the blessings of the atonement in the remission of their personal sins. "If
any man shall take of the abundance which I have made," the Lord therefore announced,
"and impart not his portion, according to the law of my gospel, unto the poor and the needy,
he shall, with the wicked, lift up his eyes in hell, being in torment."97 Again: "Wo unto you
rich men, that will not give your substance to the poor, for your riches will canker your
souls; and this shall be your lamentation in the day of visitation, and of judgment, and of
indignation: The harvest is past, the summer is ended, and my soul is not saved."98

Economic Benefits

Joseph Smith held that great temporal benefits would result from Christianizing the
social order, because the development of regenerating truths and powers in man would have
the effect of awakening him to social and economic values, and would stimulate his desire to
achieve in these areas. The Book of Mormon repeatedly affirms that when the Nephites lived
in spiritual union with God they prospered in their temporal affairs. 99 Nephi's vision of the
early European colonists in America also illustrated this point. "I beheld the Spirit of the
Lord, that it was upon the Gentiles," he reported, "and they did prosper and obtain the land
for their inheritance."100

From the Book of Mormon three cases serve to illustrate the influence of spiritual
truths and powers upon the temporal prosperity of man. Having obeyed the gospel, the
Nephites who were converted by Alma imparted of their substance to the poor and in other
ways complied with the economic principles of the gospel of Christ. The record reports:
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And now, because of the steadiness of the church they began to be exceeding rich,
having abundance of all things whatsoever they stood in need -- and abundance of flocks and
herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and
of precious things, and abundance of silk and fine-twined linen, and all manner of good
homely cloth ....

And thus they did prosper and become far more wealthy than those who did not
belong to their church. 101

The second illustration comes from the record of the Lamanites. When they departed
from the ways of the Lord and "dwindled in unbelief," they became "an idle people, full of
mischief and subtlety." 102 But when a group of Lamanites became converted to the gospel,
"they began to be a very industrious people."103

Finally, when Christ established the full program of His kingdom among the Nephites
after His resurrection, they enjoyed a period of peace similar to the millennium in which
"every man did deal justly one with another." The record states that "the Lord did prosper
them exceedingly in the land" so that they "did wax strong ... and became an exceedingly fair
and delightsome people." Under the full law of God "they were in one, the children of
Christ, and heirs to the kingdom of God."104

The influence of the spiritual upon the temporal is also reflected in latter-day
revelations to Joseph Smith. In enumerating the blessings which would follow the proper
observance of the sabbath day, the Lord said:

Verily I say, that inasmuch as ye do this, the fulness of the earth is yours, the beasts of
the field and the fowls of the air, and that which climbeth upon the trees and walketh upon
the earth;

Yea, and the herb, and the good things which come of the earth, whether for food or
for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards;

Yea, all things which come of the earth, in the season thereof, are made for the benefit
and the use of man, both to please the eye and to gladden the heart;

Yea, for food and for raiment, for taste and for smell, to strengthen the body and to
enliven the soul.

And it pleaseth God that he hath given all these things unto man; for unto this end
were they made to be used, with judgment, not to excess, neither by extortion.

And in nothing doth man offend God, or against none is his wrath kindled, save those
who confess not his hand in all things, and obey not his commandments.
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Behold, this is according to the law and the prophets.105

The transforming power of the gospel within the lives of the Latter-day Saints was
evident in their outward economic achievements. When the wild prairies of Caldwell
County, Missouri, were converted by the Saints into cultivated fields, individuals visiting
that area remarked "that no other people of the same number could build a town like Far
West and accomplish as much in the agricultural line in five years as the Mormons had in
one." 106 The Quincy Whig remarked: "No sect, with equal means, has probably ever
suffered and achieved more in so short a time."107 Though they embraced a transcendental
faith and philosophy, the Saints were practical and down to earth in their realism. Of their
settlement of Caldwell County, the Elders' Journal said:

Large bodies of land have been, and are now being put under cultivation.

We might venture an assertion on this point, and that, without the fear of contradiction
by those who are acquainted with the settlements in this vicinity, and that is [that] no part of
the world can produce a superior to Caldwell County, if an equal. Eighteen months since
without scarcely an inhabitant: at this time the City of "Far West," the county seat, has one
hundred and fifty houses, and almost the whole country is taken up or all that part of it,
which can be conveniently settled for want of timber: and large bodies of it are now under
cultivation. 108

Social And Economic Incentives

The united order was not designed to level men down economically, but to raise them
up to an equal standard. The Lord said: "This is the way that I, the Lord, have decreed to
provide for my saints, that the poor shall be exalted, in that the rich are made low."109 This
statement should be understood. Within the united order the productive power and capacity
of the rich were left unchecked. It was in the use they made of their surplus and the amount
they kept from their profits for their families that the Lord's law regulated what they did with
their wealth. The leveling of the rich by extending their surplus to the poor, and by granting
equal opportunity to the poor to produce and expand, was not designed to check the
productive capacity of any man, but to broaden the base of enterprise and, consequently, the
power of all men to be consumers, which would stimulate production. This in no way
checked man's incentive to produce, if the Spirit of Christ filled his soul and if his heart was
set on building Zion. Instead, true social and economic justice would produce great rewards,
both tangible and intangible in nature.

The underlying philosophy of the united order held that man's desire to produce
wealth so that he could have a more affluent life than his neighbor, being based upon
improper principles of pride and self-aggrandizement, was unchristian. Such an incentive
turned man's attention inward, rather than outward, and caused him to shrivel rather than to
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grow in his human and divine attributes. Acting with true incentives, man was to produce
wealth so that he could develop in his capacity to express and enjoy himself, and to extend
his influence and power on the basis of righteous principles. For example, a young man
should not develop physical prowess in order to be a bully among his associates. This is an
improper incentive, and it has baneful effects upon him and others. There exist more noble
goals. He should develop himself in order to better fulfill his role as a human being, that he
might acquire recognition and influence properly on the basis of skill and merit. The same
reasoning applies in the realm of economic incentives. As an eternal creature of dignity and
value, man has an inborn desire and capacity to develop and to expand his influence. He
should do so in the right way, not by giving himself over to pride and vanity. The fact that all
stewards had equal access to the storehouse as a fund upon which they could draw to operate
and expand their stewardships gave them the means to fulfill in proper ways this inborn
desire and capacity.

Nor did the fact that the united order extended Christian principles into the practical
realm of society mean that economic incentives and the principle of competition were
eliminated from the system. It meant, instead, that injustices, inequalities, and hostilities
were minimized or removed. With these improvements and the benefits of greater social
union, the new system operated according to the principles and incentives of free enterprise
and the free market. Stewards bought goods and commodities from each other and from the
world; 110 they sold to each other and the world. Goods and commodities produced by the
several stewards therefore competed with each other on the free market, and with those
produced by the world. This opened the door of opportunity for new commodities and new
ventures. Competition of the "cut-throat" variety was minimized, if not eliminated, but
competition that pitted the quality and cost of one product against the quality and cost of
another was encouraged. In this way the undesirable features of the free market system were
eliminated and the desirable ones of competition and challenge, with their refining and
upgrading influences, were retained.

A steward's right to draw upon the storehouse for funds to operate and expand his
stewardship was also an important economic incentive. It takes money to make money;
ability and integrity do not always succeed, or succeed as well, without financial backing. A
steward's right to draw funds from the storehouse was not limited to the amount which others
drew out, even if they were stewards in a similar business. When there was opportunity for
legitimate monetary gain, and a steward evidenced integrity, ability, and desire to move
ahead in the project, funds could be made available without a stifling interest payment which
might discourage him from making the venture.

The incentive for man to provide for his family is a deep and legitimate one which the
united order retained. Since the divine system was not a communal program where society
assumed the responsibility of providing for its members, each steward was expected to care
for his family. The emphasis was upon personal, not community, responsibility. This meant
that a steward was required to produce enough to sustain his family on a standard equal with
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that of other families, and to contribute enough surplus to the storehouse to bear his share of
community expenses and provide the funds required to operate his stewardship the next year.
If a man failed to contribute what he should to the storehouse, the amount he drew out
thereafter could justly be scrutinized and limited to meet the existing situation. In the case of
critical and continued failure, he would be removed from his stewardship.

The united order opened wide the door of economic opportunity, and it released
human initiative, but it did not encourage or tolerate the principle of the dole. The major
differences between the order and a strictly free-enterprise economy were those of Christian
concern and social justice. But such concern did not assume responsibility for an idler's
welfare. The Saints accepted without reservation the declaration of the Apostle Paul: "If any
provide not for his own, and specially for those of his own house, he hath denied the faith,
and is worse than an infidel." 111 To the Saints, the Lord declared: "Thou shalt not be idle;
for he that is idle shall not eat the bread nor wear the garments of the laborer." 112 Again,
"The idler shall not have place in the church, except he repent and mend his ways."113

It is in the realm of family associations that the regenerated man finds his greatest
happiness and fulfilment. Pleasure acquired from the physical and material world is fleeting
and somewhat limited, but there is no end to the joy derived from intimate family
relationships which are based upon the blessings of peace and union which come from the
Holy Spirit. In recognition of these basic truths, the Prophet made family relationships the
center of the perfected order of Zion. He also taught that the desire to secure and expand
one's family according to righteous principles was natural and proper. This, in turn, gave
added incentive for a regenerated man to apply himself in economic endeavors. He could
expand and extend his family as he increased and strengthened his stewardship. And as his
family increased, he could keep more from the profits of his stewardship to use for family
needs.

The thrill of building a stewardship into a substantial business was another important
incentive. A man often pours his whole heart and soul -- his very life -- into the work of
building a business into a stable and respectable establishment, then looks upon his efforts
and accomplishments with a deep sense of joy and satisfaction. The pursuit of happiness is
for him the happiness of pursuit. The opportunity to create and to possess -- to say, "This I
have wrought by my efforts with the grace of God" -- is a legitimate incentive. Within the
united order every steward had the economic backing necessary to "improve upon his talent
[i.e., economic holdings]," a revelation explained, "that every man may gain other talents,
yea, even an hundred fold, to be cast into the Lord's storehouse." 114 And having achieved a
hundred fold, he was in a position to improve and expand again. Thus the storehouse was to
be filled continually with surplus wealth, the Lord said in another revelation, "that ye may all
grow in temporal as well as spiritual things." 115

Though stewards were to live on an equal economic standard, that standard could be
raised as they increased the surplus in the storehouse. Here was another important incentive
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for stewards to produce.

Finally, the desire for security and independence was a meaningful incentive. Joseph
Smith recognized that there was no short cut to security; to seek for it without placing
primary emphasis upon the principles by which it could be achieved was self-defeating. By
reason of its nature, security could not be an objective but a by-product. Nevertheless, it
could be achieved. There was no greater security than that which was made possible when
conscientious men united their property and wealth in Christ, in a program where each
individual inherited the whole and could by mutual consent draw upon the combined wealth
and talent of the society to sustain himself against the mishaps of life. Within the united
order there was security against financial failure and the unforeseen disruptions of the
economic world, security for a man and his family in the event of severe illness, security in
the task of establishing his children in their economic endeavors, security for himself in his
declining years, and security for his wife and children in the event of his death. To achieve
these objectives, an intelligent steward would apply himself in productive effort.

Summary

In 1832, Joseph Smith organized the united order as a system to consolidate all the
economic enterprises of the Saints into one great and united program under the law of
consecration and stewardship. Though the system was centered administratively in the
Central United Order Board, it was decentralized functionally so that each city or community
was a legal entity and functioned as an independent unit. This gave the order all the benefits
of a consolidated system, with the power and means to plan and direct the functions of the
order in ways that would sustain the freedom of man, promote union, and achieve social and
economic justice. Therein, freedom, union, and equality were properly blended and
sustained. On this basis both the individual and the society were to become economically
independent. It was a Christian society in every respect: it provided great economic benefits,
and it preserved and enhanced all the proper incentives to achieve the material blessings of
the earth.

Chapter 10

The Social Order of Zion

They shall call thee, The City of the Lord, The Zion of the Holy One of Israel. --
Isaiah.

Joseph Smith began to build the new society by laying out cities of Zion as habitations
for the Saints, beginning with the City of Zion at the Center Place of Zion -- Independence,
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Jackson County, Missouri. 1 This central city, with its associated cities or stakes, was also
called the New Jerusalem.2 The Saints, blessed with the enlightening influence of the Holy
Spirit, were expected to build this new social order as a divine system in which all truth
would be gathered to Zion, integrated into the gospel, and raised to a spiritual plane. Charles
W. Penrose wrote that under these circumstances, the Saints in the last days would "progress
in arts, sciences, and everything that will produce happiness, promote union, and establish
them in strength, righteousness, and everlasting peace." 3

The Nature And Design Of The New Jerusalem

The Scope of the New Jerusalem

The New Jerusalem was not to be one great city, but a network of small municipalities
called cities of Zion, organized administratively under the direction of the councils of the
priesthood at the Center Place of Zion, in Jackson County, Missouri. Some early reports of
the Prophet's activities give insight into the territory which the New Jerusalem was expected
to occupy. When converts were made in northeastern Ohio and John Whitmer was sent to
preside over the new churches, the Painesville Telegraph said of his arrival there: "The more
important part of the mission was to inform the brethren that the boundaries of the promised
land, or the New Jerusalem, had just been made known to Smith from God -the township of
Kirtland, a few miles west of this, is the eastern line and the Pacific Ocean is the western
line; if the north and south lines have been described, we have not learned them." 4

Unfortunately, this statement does not give more specific details on the size and
expanse of the New Jerusalem. Joseph Smith later announced that "the whole of America is
Zion itself from north to south." 5 But what his declaration meant in regard to the size of the
New Jerusalem, as a great complex of cities of Zion, was not made clear.

The Aspirations to Build Beautiful Cities

The vision of Zion stimulated in the Saints the desire to build beautiful homes and
communities. Their work in building up Zion, as Brigham Young saw it, was to be
accomplished "by building cities and temples, redeeming countries from the solitude of
nature," until the earth was prepared for the "residence of God and angels." 6 If the "enemies
of truth" would let the Saints alone, he said,

We will show them the most civil community -- a community farther advanced in the
arts of refinement than any other upon the earth. We will show them men and women the
most profound in learning, and mechanics the most expert and ingenious. We will show
them men endowed with the most brilliant natural talent and the most wisdom that can be
found in the world.7
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Other associates of the Prophet repeated the views that he gave to the Saints. In a
notable statement, John Taylor said:

We believe that we shall rear splendid edifices, magnificent temples and beautiful
cities that shall become the pride, praise and glory of the whole earth. We believe that this
people will excel in literature, in science and the arts and in manufactures. In fact, there will
be a concentration of wisdom, not only of the combined wisdom of the world as it now
exists, but men will be inspired in regard to all these matters in a manner and to an extent
that they never have been before, and we shall have eventually, when the Lord's purposes are
carried out, the most magnificent buildings, the most costly clothing, and be the most healthy
and the most intellectual people that will reside upon the earth. This is part and parcel of our
faith .... This is only a faint outline of some of our views in relation to these things, and
hence we talk of returning to Jackson county to build the most magnificent temple that ever
was formed on the earth and the most splendid city that was ever erected; yea, cities, if you
please. The architectural designs of those splendid edifices, cities, walls, gardens, bowers,
streets, &c., will be under the direction of the Lord, who will control and manage all these
matters; and the people, from the President down, will all be under the guidance and
direction of the Lord in all the pursuits of human life, until eventually they will be enabled to
erect cities that will be fit to be caught up -- that when Zion descends from above, Zion will
also ascend from beneath, and be prepared to associate with those from above. The people
will be so perfected and purified, ennobled, exalted, and dignified in their feelings and so
truly humble and most worthy, virtuous and intelligent that they will be fit, when caught up,
to associate with that Zion that shall come down from God out of heaven. This is the idea, in
brief, that we have entertained in relation to many of these things. 8

The City of Zion, in particular, would be a place of beauty and splendor. It would,
Brigham Young declared, "outstrip anything that is now known upon the earth."9 Said John
Taylor: "Zion will become the praise of the whole earth; and as the Queen of Sheba said
anciently, touching the glory of Solomon, the half of it had not been told her, so it will be in
regard to Israel in their dwelling places." 10

The Plat of the City of Zion

On date of June 25, 1833, the First Presidency at Kirtland, Ohio, sent a drawing to
their brethren in Missouri setting forth the design of the City of Zion which was to be built at
Independence, the Center Place of Zion. 11 Apparently the Prophet was shown the basic
plan in vision. In reporting the proceedings of the General Conference held April 6, 1837,
Wilford Woodruff said of Joseph Smith:

He ... presented us in some degree with the plot of the city of Kirtland, which is the
stronghold of the Daughter of Zion. The plan which he presented was given to him by
vision, and the future will prove that the visions of Joseph concerning Jackson County
[Missouri], all the various stakes of Zion and of the redemption of Israel will be fulfilled in
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the time appointed of the Lord.12

The explanation which was sent with the plat of the City of Zion stated that the land
area of the city was to be one square mile, and that all city blocks (except for a middle row)
were to "contain ten acres each, being forty rods square." Each regular block was to contain
twenty lots of one-half acre each -- 66 feet in front by 330 back. The city was "to contain
from fifteen to twenty thousand people."13

In one respect the lots were unique in their arrangements. They were to be "laid off
alternately" in the regular blocks. In one block the lots would run "from the south and north
to the line through the center" of the block; and in the next, the lots would "run from the east
and west to the center line." Thus no one street would be built on entirely through the street;
but in one block the houses would stand on one street, and in the next block on another
street. 14

The blocks in the middle range were to be an exception in some respects. In size, they
were to be forty rods by sixty, making each block fifteen acres in size. The three center
blocks of the city, of fifteen acres each, were to be used for municipal buildings. The
remaining blocks on each side in the middle range were each to be divided into thirty
residential lots. These lots, however, were not to be laid off alternately like the regular
blocks, but all of them were to run north and south.

All streets were to be eight rods wide -- one hundred thirty-two feet -- and each street
was to be straight and to intersect on the square. No lot in the city was "to contain more than
one house," which was "to be built of brick or stone" and set back twenty-five feet "from the
street, leaving a small yard in front, to be planted in a grove, according to the taste of the
builder." The remaining portion of the lot was to be used for gardens. 15

With the general residential area arranged so that no two houses faced each other
across the street (except those in the middle range of blocks), members of each family within
the city could enjoy a daily retreat by returning to the quiet of their home and gardens while
retaining all the conveniences of urban life. Limiting the size of each city to twenty thousand
people would also eliminate congestion and the many and varied problems of large
municipalities.

The land immediately north and south of the city, one block in depth, was to be kept
as non-residential areas, presumably for city parks or playgrounds. Next to this on the north
and south sides the land was "to be laid off for barns, stables, etc., for the use of the city."
There would therefore be no barns or stables in the city among the houses. "The ground to be
occupied for these," the instructions stated, "must be laid off according to wisdom." 16

North and south of the city the land was to be laid off as "farms for the agriculturist,
and sufficient quantity of land to supply the whole plot." If sufficient land could not be laid
 191

off by going too great a distance from the city, there was to be some laid off on the east and
west.17 Presumably, when cities were built in industrial areas, industries would also be
located outside the city. The city was to be a residential area, with the means of support for
its inhabitants located outside their living area.

The City Center Complex

The three blocks in the center of the City of Zion were for public buildings, making a
total complex which covered forty-five acres. Upon the center block of the city and the block
immediately south of it, consisting each of fifteen acres, two great temple complexes were to
be built. The central complex was to be for the use of the presidential offices and functions
of the priesthood in Zion. The complex south of this block was to be for the offices and
functions of the lesser priesthood, excluding those of the Bishop in Zion whose office was in
the center complex. The third block of fifteen acres, north of the central one, was to be "for
store-houses for the Bishop,... to be devoted to his use."18 From there the central functions
of the united order of Zion were to be administered.

Since Zion was to be a great priesthood order, or system, designed to perfect the
Saints and enable them to provide for the fulfilment of every legitimate human need the
administrative functions of the Center Place of Zion were to be carried on in a complex of
temples built according to the proper order. The priesthood, arranged in its several orders
and offices, was to send forth the law of God through a living prophet to govern all the
Saints in Zion.

The center block of the City of Zion was to consist of a complex of twelve temples.
The three temples on the west side of the block (numbered 10, 11, and 12 on the plat) were
to house the central administrative offices and functions of the priesthood in Zion. Together,
these temples made up one unit of the center complex and were called, "House of the Lord,
for the Presidency of the High and most Holy Priesthood, after the order of Melchizedek,
which was after the order of the Son of God, upon Mount Zion, City of the New Jerusalem."
19

East of these buildings were to be three more temples (numbered 7, 8, and 9 on the
plat) comprising a second unit in the central complex, called "The Sacred Apostolic
Repository, for the use of the Bishop." 20

Next to these buildings on the east three more temples were to be constructed
(numbered 4, 5, and 6 on the plat) to make up a third unit in the central complex, called "The
Holy Evangelical House, for the High Priesthood of the Holy Order of God."21

Finally, on the east side of the center block three temples were to be built (numbered
1, 2, and 3 on the plat) comprising a unit called "The House of the Lord, for the Elders of
Zion, an Ensign to the Nations." 22
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The block south of the center block in the City of Zion was also to consist of a
complex of twelve temples. The three temples on the west side of this block (numbered 22,
23, and 24 on the plat) comprised a separate unit called, "House of the Lord for the
Presidency of the High Priesthood, after the Order of Aaron, a Standard for the People." 23

East of this unit, three temples were to make another segment of the complex
(numbered 19, 20, and 21 on the plat). This unit was to be designated, "House of the Lord,
the Law of the Kingdom of Heaven, and Messenger to the People; for the Highest Priesthood
after the Order of Aaron."24

Next to this unit on the east, three more temples were to be constructed (numbered 16,
17, and 18 on the plat), called, "House of the Lord for the Teachers in Zion, Messenger to
the Church." 25

Finally, on the east side of the block another row of temples was to be built. These
three edifices (numbered 13, 14, and 15 on the plat) formed a unit which was to be called,
"House of the Lord for the Deacons in Zion, Helps in Government."26

Under the name of each unit of temples in the two great complexes was to be written:

HOLINESS TO THE LORD27

This was the City of Zion, the Center Place of the New Jerusalem. All things within
this great administrative center were to be raised to a spiritual plane and made holy by the
powers and the program of the restored gospel.

The Cities of Zion

Besides the City of Zion, other cities of Zion were to be built as part of the great
network of communities within the New Jerusalem. Having described the plat of the City of
Zion, Joseph Smith wrote: "When this square [i.e., city] is thus laid off and supplied, lay off
another in the same way, and so fill up the world in these last days." 28 When the Prophet
laid off a city of Zion, he stated that within it the Saints were to "be organized according to
the laws of God."29 This meant that a stake presidency, high council, and bishop would
administer the ecclesiastical affairs of the Saints and their social and economic programs in
the city.30 Economically, it would be established on the law of consecration and
stewardship. City lots would be delegated to heirs, and the religious and social programs of
Zion would be put into operation. Implicit in this master plan was an evident awareness of
the needs of man in an on-going and complex society. There were also implied insights into
the social relations of men in regard to such matters as education, recreation, industry, and
agriculture.
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Though the general plan was given to Joseph Smith by revelation, all cities were not
necessarily to be laid out in identical form. Orson Pratt reasoned that the Lord was "not
confined to an exact pattern" in such matters any more than He was "confined in the creation
of worlds to make them all of the same size .... There is variation as much as there is in the
human form," he continued. "There are general outlines that are common to all, but did you
ever see two faces alike among all the millions of the human family?"31 So it would be in
the building of cities of Zion.

The same principle applied to temples. When Brigham Young inquired of God if the
Saints were to "build all temples after the same pattern," he was told: "Do you all build your
houses after the same pattern used when your family is small? So shall the growth of the
knowledge of the principles of the Gospel among my people cause diversity in the pattern of
temples."32

Though the cities of Zion had many of the general features of the central community
which Joseph Smith planned to build at Independence, Missouri, -- the town site of one
square mile, divided by streets running at right angles into regular blocks, except for the
large public square in the center of town -they were not identical in their form or municipal
arrangement to the Center Place of Zion. The City of Zion was to be an administrative
center, and the ultimate design was to gather together all things within the total program of
the New Jerusalem and place them under the law to be sent forth from that great center.33
For this reason the City of Zion had features which were distinct from other cities of Zion
which the Prophet laid out and sought to build.

One difference between the City of Zion and its associated communities was the size
and nature of their temple complexes. Though each subordinate city was to have an
administrative center, which included a temple, a storehouse, and other facilities, these were
designed only to serve the needs of the given community, while the administrative center of
the City of Zion was for the whole system. The temple lot at Adam-ondi-Ahman, for
example, was said to cover four acres,34 compared to the forty-five acre complex in the City
of Zion.

In May, 1833, Joseph Smith was instructed by revelation to begin organizing "the city
of the stake of Zion ... in the land of Kirtland ... according to the pattern" which he received
from the Lord, beginning at the temple site. 35 Kirtland was referred to as the "first fruits of
the cities which the Lord has begun to build unto himself in these last days."36 Far West was
laid out in Caldwell County, Missouri, in the summer of 1836. 37 In May, 1838, the Prophet
designated the site for the city of Adam-ondi-Ahman, in Daviess County, Missouri,
twenty-five miles north of Far West, on the north side of the Grand River.38 On September 1
of that year, he appointed the site for still another city of Zion about halfway between Far
West and Adam-ondi-Ahman, which was probably named Seth.39 Like other cities of Zion,
this was eventually to be a city of refuge for the Saints "from the storm which will soon
come upon this generation," the Latter-day Seer observed, "and that the brethren may be
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together, and that they may receive instructions to prepare them for that great day which will
come upon this generation as a thief in the night."40

Nauvoo

By the time the Saints began to build up Nauvoo, Illinois, in 1839, they had shown
their reluctance freely to apply the economic law of Zion, and there was no serious effort
made to establish the city on the law of consecration and stewardship. Their failure
significantly altered their program. Yet many other elements of Zion's law were implemented
at Nauvoo. In addition, Joseph Smith developed new features of the divine system among the
Saints, particularly some which pertained to the divine patriarchal order. It was also true that
some programs at Nauvoo were developed to meet the practical needs of the time in
establishing a place of gathering for the Church and a headquarters for its program. For these
reasons Nauvoo was not significant in every way as a complete and accurate reflection of
Joseph Smith's thought on the kingdom of God.

One significant thing was the political system which Joseph Smith set up at Nauvoo.
This was not necessarily the ideal municipal plan of a city of Zion under the government of
God, but it did reflect the Prophet's thought in the field of city organization. Though he
apparently used the charter of the city of Springfield, Illinois, as a basic format for the
Nauvoo Charter,41 he made such changes and additions that he could appropriately say:

The City Charter of Nauvoo is of my own plan and device. I concocted it for the
salvation of the Church, and on principles so broad, that every honest man might dwell
secure under its protective influence without distinction of sect or party.42

The political aspects of the Prophet's thought will be treated in a later chapter.

Benefits of Urban Living

In describing the City of Zion as the basic pattern for all other cities of Zion, Joseph
Smith counselled: "Let every man live in the city, for this is the city of Zion."43 Under the
new system, farmers, artisans, professional men, businessmen, and teachers were to share the
cultural aspects of their respective vocations with each other.

But more than this, only in such an order could every person have an equal
opportunity to acquire the blessings of education and cultural refinement. The Prophet held
that it was necessary to lay the foundation of society on correct principles, otherwise flaws
and deficiencies would appear as the superstructure was raised which would curtail the
ability of the system to offer equal blessings and privileges to all its members. The gathering
of the Saints "into the Cities appointed," therefore, was viewed as a major factor in the
achievement of social equality and justice. This achievement, Sidney Rigdon explained, was
 195

"the object for which the saints are gathered together." 44

Equal opportunities for education were chief among the advantages in such an order
of things. "As intelligence is the great object of our holy religion, it is of all things important,
that we should place ourselves in the best situation possible to obtain it," President Rigdon
reasoned. "And we wish it to be deeply impressed on the minds of all, that to obtain all the
knowledge which the circumstances of man will admit of, is one of the principle objects the
saints have in gathering together." Their purpose for doing so was obvious. "Education can
only be obtained by living in compact society," he said; "so compact, that schools of all
kinds can be supported, and that while we are supporting schools, we, without any
exception, can be benefited thereby."45 Indeed, to obtain equal opportunities for education,
"compact society is absolutely necessary: it cannot be obtained without it, at most only by
the few, to the exclusion of the many; which is a principle at war with the principles of the
church of Christ; for the principle of the church is, that what one has, all have; and equal
privileges must be granted to all, or else it is not the church of Christ."46

This was a strong, but consistent, statement, based upon the underlying principles of
Zion's social order. 47 President Rigdon therefore suggested that if the Saints neglected "to
do their duty in this matter," they would be "found transgressors." Those who refused to see
that society had to be established on a correct foundation to provide a proper basis for
achieving social equality and justice, or who failed to act accordingly, would be held
responsible before God for the fruits of their negligence. He concluded: "Let parents then see
to it, that they deprive not their children of their just rights, by not complying with this
order." 48

Education In Zion

The Prophet's Interest in Education

With but a meagre formal education, supplemented by Bible study in the home 49 and
activity in a local debating club where "some portentous questions of moral or political
ethics" were discussed,50 Joseph Smith developed a vital interest in education. His mother
stated that by nature he was "given to meditation and deep study";51 and though "he seemed
much less inclined to the perusal of books" than his brothers and sisters, 52 he had an
insatiable thirst for knowledge. When asked how the Prophet fared in his study of English
grammar in a school which he himself had started, one of his teachers replied: "Joseph was
the calf that sucked three cows. He acquired knowledge very rapidly." 53 The Prophet
placed great emphasis upon the need to acquire knowledge. "Knowledge does away with
darkness, suspense and doubt," he affirmed; "for these cannot exist where knowledge is."
But more than this, he explained: "In knowledge there is power." 54 As a case in point, he
said: "God has more power than all other beings, because he has greater knowledge; and
hence he knows how to subject all other beings to Him. He has power over all."55 The
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Saints stressed this point as they announced the curriculum of the newly established
University of the City of Nauvoo: "Knowledge is power -- a finished education always gives
an influence in cultivated society, which neither wealth nor station can impart or contain."56

There were also long-range purposes for acquiring truth and improving self in all
spheres of human endeavor. Man was an eternal entity. Earth life had purpose and
consequences. And acquisitions acquired here would yield benefits beyond this life.
"Whatever principle of intelligence we attain in this life, it will rise with us in the
resurrection," Joseph Smith wrote in a revelation. "And if a person gains more knowledge
and intelligence in this life through his diligence and obedience than another, he will have so
much the advantage in the world to come." 57

Such views on the acquisition of knowledge caused Joseph Smith to declare that "one
of the grand fundamental principles" of the system he introduced was "to receive truth, let it
come from whence it may." 58 In a similar spirit, Oliver Cowdery wrote in 1835: "I am a
lover of science, and admire a spirit to learn and a disposition to teach, and I can bear the
same testimony concerning the heads of the church. I believe the day is not far distant when
this church will be inferior to no society in our country, in point of intelligence, learning and
science."59 The Prophet looked for the day to come, when Zion became universal, when the
earth would "be filled with sacred knowledge, as the waters cover the great deep."60

A New Synthesis of Knowledge

But Joseph Smith did more than encourage a general interest in the many facets of
education; he set the mold for a distinctly new approach to learning. Since Zion was to be a
new society, resting upon regenerating truths and spiritual powers not before given to
modern man, new and exalting relationships were to be developed in the home, in the
economy, and in the social spheres of life. This meant that Zion represented a new synthesis
-- the combination of separate and subordinate elements of thought into a new form, a new
whole -- in which all known truth would be integrated into the supreme truth of Christ, and
be exalted and sanctified by His divine power.

Consistent with this approach, Joseph Smith's philosophy of education suggested the
need, first, for a practical program to assist the Saints to acquire divine truth by revelation
through the Holy Spirit; and, second, for a program to promote learning by human reason
and analysis, and to integrate that knowledge into the central core of spiritually acquired
truth. On the basis that the Saints would follow this approach, the Prophet encouraged them
to seek for and acquire knowledge in all fields of inquiry.

Sidney Rigdon expressed the Latter-day Saint philosophy of education in an address,

July 4, 1838, at the cornerstone ceremony of the temple which the Saints planned to build at
Far West, Missouri: "The object of our religion is to make us more intelligent, to make men
better by making them wiser; more useful, by making them more intelligent; not intelligent
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on subjects only, but on all subjects, on which intelligence can be obtained." But there had to
be a proper approach to true and complete learning. Human means alone would not suffice.
"One part of the house shall be set apart for a place of worship, where we shall invoke our
God for revelations, when we have gone as far as human skill can carry us," he stated, "that
by revelations, visions, etc., we may fill the vacuum still left, after science and philosophy
have done all they can do: so that we may have that understanding and that wisdom which
brings salvation, and that knowledge which is unto eternal life." Continuing, he explained:

When science fails, revelation supplies its place, and unfolds the secrets and mysteries
of the unseen world, leads the mind into knowledge of the future existence of man, makes it
acquainted with angels, principalities, and powers, in the eternal world; carries it into heaven
and heavenly places, makes it acquainted with God, its Redeemer, and its associates in the
eternal mansions; so that when science fails, and philosophy vanishes away, revelation, more
extensive in its operations, begins where they end, and feasts the mind with intelligence,
pure and holy, from the presence of God -- tells of eternal mansions, of immortal glories, of
everlasting dominions, of angelic throngs, of heavenly hosts, of flaming seraphs, of crowns
of glory, of palms of victory, of the saints' eternal triumph through a glorious resurrection, of
songs of everlasting joy, of God the Father of all, of Jesus the mediator of the new covenant.
61

Knowledge acquired by human reason and analysis alone could not save man, either
here or in the world to come, but such knowledge merged with the greater truth of Christ
received by revelation was a vital means of giving man eternal life. In the Dispensation of
the Fulness of Times, all things were to be gathered together in Christ. It was not sufficient
merely to inject some of the teachings of Christ into man-made disciplines or schools of
thought leaving their basic assumptions unmodified or their essential elements unregenerated
by the power of the Holy Spirit. Ultimately it was the task of squaring all things with divine
truth and elevating man and society into the presence of God.

The Saints were aware that theirs was a revolutionary age, requiring an upgrading of
the spiritual sphere of life and a new synthesis of knowledge. "A new era has dawned upon
our planet," Parley P. Pratt wrote, "and is advancing with accelerated force -- with giant
strides."62 In speaking of the progress being made in the sciences and arts, Brigham Young
said:

Do you think the Lord Almighty will reveal the great improvements in the arts and
sciences which are being constantly made known and will not revive a pure religion? If any
man imagines that with the mighty strides which the sciences have been making for a few
years past, there will be no improvement in religion that man is vain in his imagination. God
will improve the religion of the nations of the earth in proportion to the improvement made
in the sciences. This is true whether you believe it or not. The Lord has commenced the
work, and it is a marvelous one. 63
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Advancement in spiritual and moral excellence would become universal only as man
voluntarily accepted the regenerating program of the restored gospel. Let the world reject the
divine message and its uplifting program, President Young asserted, and the people would
eventually degenerate morally and spiritually "to heathenism." "But," he concluded, "let
them favor, foster, nourish and cherish them, and the sciences will advance with double
strides from what they have hitherto."64 The renewing and inspiring energy which men
would receive from God through the restored gospel would make it so.

The Place of Divine Truth

The heart of the new synthesis was the truth regarding God and man's relationship to
Him which every faithful soul could receive by personal revelation, as he applied the
principles and ordinances of the gospel in his life. Ultimately, that divine plan was designed
to bring each up-reaching soul into the presence of God to partake of the revelations and
visions which pertained to the Second Comforter. Joseph Smith explained: "We consider
that God has created man with a mind capable of instruction, and a faculty which may be
enlarged in proportion to the heed and diligence given to the light communicated from
heaven to the intellect; and that the nearer man approaches perfection, the clearer are his
views, and the greater his enjoyments, till he has overcome the evils of his life and lost every
desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the
power and glory of his Maker, and is caught up to dwell with Him."65

Though many did not believe that the gospel program constituted a valid means of
acquiring knowledge, 66 Joseph Smith held that it was the greatest source of truth opened to
mortal man. In a revelation, the Lord affirmed that a man of faith who received the gift of the
Holy Ghost could ask "all things" in the name of Christ, that whatsoever he asked would be
given unto him, 67 and that he could have "all things made manifest" unto him.68 The
prophet Moroni therefore declared: "Behold, I say unto you that whoso believeth in Christ,
doubting nothing, whatsoever he shall ask the Father in the name of Christ it shall be granted
him; and this promise is unto all, even unto the ends of the earth." 69

The Prophet himself was an example of the application of this divine program. "I ...
have heard the voice of God, and communed with angels," he affirmed, "and spake as moved
by the Holy Ghost for the renewal of the everlasting covenant, and for the gathering of Israel
in the last days."70 From these sources he acquired great insight and knowledge. "I am
learned, and know more than all the world put together," he proclaimed. "The Holy Ghost
does, anyhow, and He is within me, and comprehends more than all the world; and I will
associate myself with Him."71 Because this channel of knowledge and that of the Second
Comforter were realities, the latter-day Seer said: "The best way to obtain truth and wisdom
is not to ask it from books, but to go to God in prayer, and obtain divine teachings."72
Speaking on the subject of personal revelation, he stressed: "I assure the Saints that truth, in
reference to these matters, can and may be known through the revelations of God in the way
of His ordinances [i.e., by the laying on of hands for the gift of the Holy Ghost, etc.], and in
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answer to prayer."73

The Program of Divine Truth

In classic declarations, Joseph Smith expressed the underlying philosophy of the

divine plan by which man could receive truth from God. A major statement was given by
revelation in 1833, the heart of which declared: "The glory of God is intelligence, or, in
other words, light and truth."74

Taken in the context of the revelation, this statement meant that the glory of God -- the
divine nature of God which, when made manifest, is like circling flames of fire -consisted
essentially of a concentration of divine intelligence, or of truth and light, to a point of
brilliance which would eclipse the light of the sun at noonday. 75 But aside from this vital
insight, an important message of the revelation stressed that through the program of the
gospel a mortal man of faith could begin to acquire the divine intelligence which constituted
God's glory and, finally, be glorified in truth to know all things in the resurrection. 76

Here was a way to acquire truth, Joseph Smith explained to a prominent easterner,
"that as far exceeds the calculations of numbers as the sun exceeds a candle."77 Nor was this
program bounded by mortal restrictions. The intelligence of an unregenerated man might
remain relatively constant throughout his life, but not necessarily the intelligence of those
who received, through the gospel, the divine attributes and powers which led to glorification.
The Prophet explained that there was "a superior intelligence bestowed upon such as obey
the Gospel with full purpose of heart."78 That divine principle of intelligence, or of truth
and light, could grow "brighter and brighter until the perfect day" when the recipient
received a fulness of the glory of God.79

Jesus set the example. The major revelation cited above explained that He did not
possess the full glory of the Father at first, but that He applied the principles required to
receive divine truth and light until He was finally endowed with a fulness of the intelligence
and power of the Man of Holiness.80 Through Christ, man was challenged to do the same,
until he was glorified in Christ, as Christ was glorified in His Father.81 Having set forth this
great objective, Jesus said to the Prophet:

I was in the beginning with the Father [in pre-earth life], and am the Firstborn;

And all those who are begotten through me [by subscribing to the articles of adoption
in which they become the sons and daughters of Christ] are partakers of the glory of the
same, and are the church of the Firstborn ....

The Spirit of truth is of God. [Being the source of this intelligent substance for man,] I
am the Spirit of truth, and John bore record of me, saying: He received a fulness of truth,
yea, even of all truth;
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And no man receiveth a fulness unless he keepeth his commandments.

He that keepeth his commandments receiveth truth and light, until he is glorified in
truth and knoweth all things.82

This divine method of obtaining truth by revelation demanded more than an

intellectual effort by man. He had to forsake evil and conform his life to the principles of
eternal truth through a sincere upward reach to God and through obedience. It required the
exertion of the whole soul, a reaching up from the depths of man's being, until the proper
connection was formed. Assisted by the legal rights to revelation which were given through
the covenants and ordinances of the gospel, man would then begin to learn by faith. In a final
statement in the above revelation, the Lord explained these points and instructed the Saints
in the course they were to follow:

Light and truth forsake that evil one.

Every spirit of man was innocent in the beginning; and God having redeemed man
from the fall, men became again in their infant [mortal] state, innocent before God.

And that wicked one cometh and taketh away light and truth, through disobedience,
from the children of men, and because of the traditions of their fathers.

But I have commanded you to bring up your children in light and truth. 83

In another statement quoted repeatedly among the Saints, Joseph Smith stressed man's
need to obtain divine truth through the processes of the gospel plan: "It is impossible to be
saved in ignorance." 84

In context, this statement had reference to the man of faith who finally received the
knowledge that he was "sealed up unto eternal life, by revelation and the spirit of prophecy,
through the power of the Holy Priesthood." 85 The Prophet seems to have held that unless
such knowledge was received before the resurrection, man could not be saved in the celestial
kingdom of God. 86

"The principle of knowledge is the principle of salvation," Joseph Smith said of man's
challenge to make sure his calling and election to celestial glory and power. "Every one that
does not obtain knowledge sufficient to be saved will be condemned." The salvation to
which he referred was given "through the knowledge of Jesus Christ." 87 Again he affirmed:
"Then knowledge through our Lord and Savior Jesus Christ is the grand key that unlocks the
glories and mysteries of the kingdom of heaven" -- "that unlocks the heavens and puts in our
possession the glories of the celestial world." 88
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Obtaining knowledge by revelation demanded more mature faith than many of the
Saints possessed. For this reason the Lord instructed them to begin on a lesser spiritual plane
and employ the processes of intellectual analysis as well as the faith they could exert. "And
as all have not faith," He directed, "seek ye diligently and teach one another words of
wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study
and also by faith." 89 Through the correct use of intellectual processes, man could acquire
evidence and knowledge which would strengthen and build his faith, and thus aid him in
obtaining knowledge through the greater avenues of revelation. Properly combined, true
study and faith could bring man to a knowledge of eternal truths.

The Place of Secular Truth

Since the gospel of Christ reached out and encompassed all truth,90 the statements
that man could not be saved in ignorance, and that the glory of God is intelligence, extended
of necessity to all spheres of truth. Consequently they each gave the Saints impetus to
increase their knowledge in other than spiritual spheres.

The Prophet and his counselors were told specifically to "study and learn, and become
acquainted with all good books, and with languages, tongues, and people."91 Again, the
Lord said to them: "It is my will that you should ... obtain a knowledge of history, and of
countries, and of kingdoms, of laws of God and man."92 In the same vein of thought and
purpose, Emma Smith was told that her time was to "be given to writing, and to learning
much." 93

There were practical reasons why the Saints were to increase their knowledge of
secular things. Of itself and purely for itself such knowledge had little lasting value. The
Prophet held that in the final analysis there was nothing particularly honorable about an
educated heathen.94 But placed in proper perspective and given proper relationship to divine
truth, secular knowledge had great purpose and significance. Knowledge in the areas
mentioned in the preceding paragraph was to be procured, a revelation explained, "for the
salvation of Zion."95

The Prophet also sought to develop "a learned Priesthood."96 In addition to teaching
"one another the doctrines of the kingdom," the brethren were instructed to obtain
knowledge "of things both in heaven and in the earth, and under the earth; things which have
been, things which are, things which must shortly come to pass; things which are at home,
things which are abroad; the wars and the perplexities of the nations, and the judgments
which are on the land; and a knowledge also of countries and of kingdoms." 97 With the
benefits which would come from being an enlightened people, knowledge of these things
would aid them to teach the gospel to the nations and peoples of the earth. Having enjoined
the Saints to gain knowledge of the above things, the revelation continued: "... that ye may
be prepared in all things when I shall send you again to magnify the calling whereunto I have
called you, and the mission with which I have commissioned you."98
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Educational Programs

Kinds of Programs

The educational program Joseph Smith sought to develop among the Saints reflected
to a degree his vision of the social order of Zion. He expressed the view that all knowledge
is not of equal value. The knowledge of some kinds of truth unlocked the heavens and put
man in possession of "the glories of the celestial world." 99 By contrast, he spoke of "correct
(though useless) knowledge" which one might have to acquire in order not to be ignorant of
it, and to prevent contentions in such areas. 100 Other knowledge man was to obtain
primarily for the sake of getting along in the world. Finally, the Saints were to obtain some
knowledge and skills in order more effectively to disseminate the saving truths of the gospel
and to build up Zion.

Though the Prophet was not able to develop the full educational system of Zion, some
basic points can be suggested on the basis of what he established. First, there were to be
various educational programs suited to the needs and circumstances of the people. Second,
instruction in all of those programs was to be within the framework of the spiritual and
moral elements of the restored gospel of Christ. Third, there was to be a program at the apex
of the new educational system to teach and apply the divine principles by which the Saints
could learn by revelation and vision of the things of God. Finally, the latter program, in
particular, was to have its center in the temple of God. And men, having been taught the
doctrine and order of the kingdom, were to teach those things to their families, in their
homes. The central program of Zion's educational system sprang from the divine patriarchal
order, and all aspects of the educational system were to be auxiliary to the home.

Early Efforts in Education

After organizing the Church in 1830, Joseph Smith gave much of his time and energy
to the cause of education, both in acquiring the benefits of education himself and in
developing programs by which the Saints could do likewise. This was not easy. Along with
the task of marking out a new approach to life and setting the mold of a new society, the
Prophet was confronted with the opposing forces of frontier and semi-frontier conditions and
backward, antagonistic neighbors. Considering all the factors involved, his was a herculean
task. Merle Curti notes that "Almost overwhelming obstacles ... stood in the way of the
growth of formal intellectual life in the early West." These obstacles included "inadequate
communications, the sparseness of population, the lack of homogenous backgrounds on the
part of the settlers in a given community, the great numbers of illiterate or semi-literate
people that sought the new country, [and] the anti-intellectualism of great numbers of plain
folk and some preachers." Of these deterring factors, the latter was probably the most
significant.101
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Owing to the circumstances and challenges which confronted new settlers in the West,
Horace Bushnell said:

The first generation can hardly be said to have lived. They let go life, threw it away,
for the benefit of the generations to come after them .... Whatever men or family removed to
any new country... made a large remove ... toward barbarism.102

Though limited himself in formal education, the Prophet began early to develop
educational programs among the Saints which reflected his philosophy of learning. In June,
1831, Oliver Cowdery and William W. Phelps were appointed to select and write books for
schools in the Church.103 Shortly after this appointment, these brethren went with Joseph
Smith to dedicate Missouri as the land of Zion, and to begin the work of establishing the
Saints in the New Jerusalem where Elder Phelps was instructed to set up a printing press.104
On the second day of August, the Prophet and his associates participated in ceremonies with
the Colesville Branch of the Church -- which consisted of about sixty members who had a
few days earlier arrived in Jackson County, Missouri -- in laying "the first log, for a house,
as a foundation in Zion, in Kaw township."105 This building was to be used for worship and
for a school.106

These efforts continued as the Saints gathered to Missouri. In January, 1832, members
of the new faith met in conference in Jackson County and "proceeded to take into
consideration the subject of schools." After "deliberate discussion," the resolution was
passed unanimously: "That this conference appoint Brothers Oliver Cowdery, William W.
Phelps and John Corrill to superintend schools in the churches in this land." 107 When their
printing press was established later that year, the Saints gave further emphasis to the cause of
education. "The disciples should lose no time in preparing schools for their children," the
editor wrote in the first number of The Evening And The Morning Star, "that they may be
taught as is pleasing to the Lord, and brought up in the way of holiness."108 Noting some
failures among the rapidly increasing population of Saints in Missouri, the editor of the Star
wrote again in July of the succeeding year:

Brethren, if you want your children to be useful, industrious, temperate, humane, meek
and charitable, teach them so; if you want them to be prayerful, watchful, and godly, teach
them so, and if you want them saved in the celestial kingdom, teach them faithfully the
doctrines of that kingdom, and they will soon come to the day, that they will grow up
without sin unto salvation, and walk with God where the wicked will not trouble. 109

The School of the Prophets

The central program in Zion's educational system -- the apex of the total structure --
was called the School of the Prophets. The primary objective of this program, as stated
earlier, was to teach the brethren the divine principles and processes by which they could
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receive personal revelation from God and enter, eventually, into His presence to partake of
His glory. The temple was to be a most holy place, where the Saints might receive
instruction necessary to "ask and receive" the things of God,110 or instruction by which they
could "receive conversations."111 Joseph Smith therefore spoke of "delivering the keys of
the Priesthood" to worthy Saints, in the house of the Lord, that those whose integrity had
"been tried and proved faithful, might know how to ask the Lord and receive an answer."
112

Certain pertinent facts reveal the nature and purpose of the School of the Prophets:
First, the school was a sacred priesthood program whose keys centered in the First
Presidency.113

Second, it was organized so that its members might "be perfected in their ministry for
the salvation of Zion, and of the nations of Israel, and of the Gentiles, as many as will
believe."114

Third, the spiritual powers of the gospel were to be manifested prominently in the
school. "Ye are called to do this [i.e., meet in the school] by prayer and thanksgiving, as the
Spirit shall give utterance in all your doings in the house of the Lord, in the school of the
prophets," the Lord said, "that it may become a sanctuary, a tabernacle of the Holy Spirit to
your edification."115

Fourth, members of the school were to sanctify themselves that their minds might
"become single to God" and their bodies "be filled with light."116 To that end, they were to
refrain from light speeches, laughter, lustful desires, lightmindedness, idleness, and
uncleanliness, and apply themselves with diligence and prayer to learn and live the
gospel.117

Fifth, predicated upon their obedience, the Lord promised to make a personal visit to
the brethren of the school. To William W. Phelps, the Prophet wrote: "You will see that the
Lord commanded us, in Kirtland, to build a house of God, and establish a school for the
Prophets, this is the word of the Lord to us, and we must, yea, the Lord helping us, we will
obey: as on condition of our obedience He has promised us great things; yea, even a visit
from the heavens to honor us with His presence."118 The revelation which commanded the
organization of the school also said: "Therefore, sanctify yourselves that your minds become
single to God, and the days will come that you shall see him; for he will unveil his face unto
you, and it shall be in his own time, and in his own way, and according to his own will."119

This objective was evident in the subject matter which the brethren of the school
studied. During the winter of 35, Joseph Smith prepared a series of seven lectures on
theology known as the Lectures on Faith. 120 These lectures, which were published as part
of the Doctrine and Covenants in 1835 and in several later editions, expressed the main
theme of doctrine and purpose which the latter-day Seer tried to apply in the School of the
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Prophets. They dealt with basic principles and assumptions by which the Saints could
acquire true faith, and by the expression of such faith develop in spiritual truth and power to
commune directly and openly with God.121 In expressing the central theme which ran
through all the lectures, Joseph Smith wrote: "After any portion of the human family are
made acquainted with the important fact that there is a God, who has created and does
uphold all things, the extent of their knowledge respecting his character and glory will
depend upon their diligence and faithfulness in seeking after him, until, like Enoch, the
brother of Jared, and Moses, they shall obtain faith in God, and power with him to behold
him face to face."122 Again, as he spoke of ancient saints: "By their faith they could obtain
heavenly visions, the ministering of angels, have knowledge of the spirits of just men made
perfect, of the general assembly and church of the first born, whose names are written in
heaven, of God the judge of all, and Jesus the Mediator of the new covenant, and become
familiar .with the third heavens, see and hear things which were not only unutterable, but
were unlawful to utter." 123

Sixth, the school was to aid the brethren to obtain the great spiritual endowment which
they expected to receive when the Kirtland Temple was dedicated and the solemn assembly
held.124 "I called it to order and made some remarks upon the object of this school," Joseph
Smith said of the school of the Elders which took the place of the earlier program, "and the
great necessity of our rightly improving our time and reining up our minds to the sense of the
great object that lies before us, viz -- the glorious endowment that God has in store for the
faithful."125

Finally, it was in the School of the Prophets that Joseph Smith expected to attain a
synthesis of all knowledge. Brigham Young later said of that school: "It was expressly
designed for the education of the Elders of Israel in the science of Theology, and the design
was to connect this branch with every other branch of useful knowledge." 126 Significantly,
the revelation directing the Prophet to organize the school instructed the brethren to study a
variety of secular subjects. 127

When viewed in its proper light, the School of the Prophets was to be an important
feature of the restoration of the true order and program of the Holy Priesthood. Such
organizations existed among the people of God in ancient times. Moses wished "that all the
Lord's people were prophets, and that the Lord would put his spirit upon them"; 128 and a
faint outline of an order of prophets can be found in the law which he gave to the
Israelites.129 Samuel later instituted schools of prophets at Ramah,130 Bethel,131 Jericho,
132 Gilgal,133 and elsewhere.134 These schools were instrumental in teaching the religion
and culture of Israel to the people. 135

Some centers of instruction in colonial America were called Schools of the Prophets,
136 after the precedent of educational programs in biblical times. But Joseph Smith sought
to do more than to imitate the outward ancient patterns. He wanted to restore the full ancient
order of things and perfect divine institutions within the kingdom of God.
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On December 27, 1832, a revelation instructed Joseph Smith to call a solemn

assembly and to organize worthy brethren into the School of the Prophets.137 Members of
the school were to be carefully selected, and only those who were "clean from the blood" of
that generation through their work in the ministry were to be admitted by the ordinance of
washing of feet. The Lord said, "For unto this end was the ordinance of the washing of feet
instituted."138 That sacred rite, administered according to the pattern given in the thirteenth
chapter of John, 139 served as a token and witness of brotherhood, humility, and service. It
also suggested that those who received it were sealed unto eternal life, their calling and
election to celestial glory having been made sure,140 so that they qualified by faith for the
blessings and manifestations of the Second Comforter. It therefore pertained to the order of
the house of the Lord. In this respect, the Prophet indicated that the solemn assembly at
Kirtland, wherein the washing of feet was administered, was designed to organize the
brethren of the School of the Prophets. He instructed the Twelve "to attend the solemn
assembly of the first Elders [those who were clean from the blood of that generation], for the
organization of the School of the Prophets; and attend to the ordinance of washing of feet;
and to prepare their hearts in humility for an endowment with power from on high.141

In conducting the school, the presiding officer, or teacher, was to enter the house of
the Lord first and to "offer himself in prayer upon his knees before God, in token or
remembrance of the everlasting covenant." When the members of the school arrived, the
teacher was then to rise and "with uplifted hands to heaven ... salute his brother or brethren,"
saying:

Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in
token or remembrance of the everlasting covenant, in which covenant I receive you to
fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend
and brother through the grace of God in the bonds of love, to walk in all the commandments
of God blameless, in thanksgiving, forever and ever. Amen. 142

Having received this salutation, the members were to return it, or say "Amen, in token
of the same." 143

Joseph Smith organized the School of the Prophets, January 22 and 23, 1833. During a
special conference called for that purpose, the latter-day Seer reported that "the Lord poured
out His Spirit in a miraculous manner, until all the Elders spake in tongues." "Great and
glorious were the divine manifestations of the Holy Spirit," he said. "Praises were sung to
God and the Lamb; speaking and praying, all in tongues, occupied the conference until a late
hour at night, so rejoiced were we at the return of these long absent blessings.144

At a session of conference the next day, amid like spiritual manifestations, Joseph
Smith admitted several brethren into the School of the Prophets.145 That term continued
until the following April,146 with the Prophet as the presiding officer of the school.147 He
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wrote that he and his brethren had "many glorious seasons of refreshing.148 "Great joy and
satisfaction continually beamed in the countenances of the School of the Prophets, and the
Saints," he added, "on account of the things revealed, and our progress in the knowledge of
God." 149 During one session, Joseph Smith recorded:

I exhorted the brethren to faithfulness and diligence in keeping the commandments of

God, and gave much instruction for the benefit of the Saints, with a promise that the pure in
heart should see a heavenly vision; and after remaining a short time in secret prayer, the
promise was verified; for many present had the eyes of their understanding opened by the
Spirit of God, so as to behold... a heavenly vision of the Savior, and concourses of angels,
and many other things, of which each one has a record of what he saw.150

John Murdock was one who recorded his experience on this occasion. In speaking of
the school which was held "in the Prophet's Chamber," he said:

In one of these meetings the Prophet told us that if we could humble ourselves before
God, and exercise strong faith, we should see the face of the Lord. And about midday the
visions of my mind were opened, and the eyes of my understanding were enlightened, and I
saw the form of a man, most lovely, the visage of his face was sound and fair as the sun. His
hair a bright silver grey, curled in most majestic form, His eyes a keen penetrating blue, and
the skin of his neck a most beautiful white; and he was covered from the neck to the feet
with a loose garment, pure and white, whiter than any garment I have ever before seen. His
countenance was most penetrating, and yet most lovely. And while I was endeavoring to
comprehend the whole personage from head to feet it slipped from me and the vision was
closed up. But it left on my mind the impression of love, for months, that I never felt to that
degree. 151

Zebedee Coltrin, one of the original members of the school, also recalled some of the
blessings the brethren received:

At Kirtland we were called to the School of the Prophets, and at one time when Joseph
was in the translating room [in the temple which adjoined their place of meeting], myself and
others were talking about the gift of tongues, when the spirit of tongues fell upon me and I
spoke under its influence. Joseph came into the room and said, "God bless you Brother
Zebedee, that is the Spirit of God." He told me to continue, and the gift of tongues and
prophecy rested upon the greater part of the brethren present, and we continued speaking in
tongues and prophesying through that day and the greater part of the following night.

At another time, after fasting and prayer, Joseph told us that we should see the glory of
God, and I saw a personage passing through the rooms as plainly as I see you now. Joseph
asked us if we knew who it was, and answered himself: "That is Jesus, our elder brother, the
Son of God." And again I saw passing through the same room a personage whose glory and
brightness was so great that I can liken it to nothing but the burning bush that Moses saw,
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and its power was so great that had it continued much longer I believe it would have
consumed us. 152

The Hebrew School

Before the fall term of the School of the Prophets began in 1835, the decision was
made to study the Hebrew language in conjunction with the regular studies. "We calculate to
commence a 'School of the Prophets' as soon as we can," William W. Phelps wrote, October
27, 1835. "We shall begin to study Hebrew this winter, according to our present
calculations."153 Apparently the Hebrew School was carried on as a separate function, for
the Prophet wrote, in January, 1836, that the two schools occupied adjoining rooms in the
Kirtland Temple.154

Orson Pratt later explained why they studied Hebrew. The classes "were intended by
the Prophet Joseph to furnish aid and assistance to the Elders when they went forth to
promulgate the gospel of the Son of God," he said. "An Elder understanding Hebrew was
likely to have more influence over the minds of the scattered tribes of Israel who understood
the Hebrew language, by being able to meet them on their own ground." For this reason,
also, the Elders were encouraged to study history, so "that the Spirit of God might more
easily impress their minds with what was going to take place."155

In preparing for the Hebrew school, Oliver Cowdery was sent to New York to
purchase books and supplies. 156 He returned November 20, bringing "a quantity of Hebrew
books, for the benefit of the school."157 Being disappointed in the initial teacher they sought
to obtain, the members of the school employed Joshua Seixas, from the Hudson Theological
Seminary, in Ohio, to teach forty scholars for "seven weeks, for three hundred and twenty
dollars."158 Professor Seixas arrived at Kirtland late in January, 1836, sometime after the
brethren had started their study of Hebrew on their own, 159 and began immediately to
instruct the school, 160 which was divided into two classes. 161

The brethren were hindered by a lack of sufficient books, but they were determined to
do the best they could, and after two weeks Professor Seixas stated that they "were the most
forward of any class he ever instructed for the same length of time."162 The Prophet, in
particular, applied himself to the task. "My soul delights in reading the word of the Lord in
the original," he wrote, "and I am determined to pursue the study of the languages, until I
shall become master of them, if I am permitted to live long enough." 163 He made good his
pledge and was well on his way to mastering other languages, including German, at the time
of his death.164

General and Higher Secular Education

Joseph Smith indicated that there was a definite place in Zion's educational system for
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the teaching of secular truth, and he did much to foster its study. In December, 1834, he
started to develop a high school at Kirtland, for the education of both sexes.165 In February,
1835, William E. M'Lellin gave the following report of the new program:

When the school first commenced, we received into it both large and small, but in
about three weeks the classes became so large and the house so crowded that it was thought
advisable to dismiss all the small students, and continue those only who wished to study
penmanship, arithmetic, English grammar, and geography. Before we dismissed the small
pupils, there were in all about one hundred and thirty who attended; since that time there
have been upon an average about one hundred; the most of whom have received lectures
upon English grammar; and for the last four weeks about seventy have been studying
geography one-haft the day, and grammar and writing the other part. Burdick's Arithmetic,
Kirkham's Grammar, and Olney's Geography have been used, and Noah Webster's
Dictionary as standard. Since the year 1827, I have taught school in five different states, and
visited many schools in which I was not engaged as a teacher; in none, I can say, with
certainty, I have seen students make more rapid progress than in this. 166

There was a spring term as well as a winter one.167 From this beginning the Board of
Trustees, consisting of Joseph Smith, Oliver Cowdery, Sidney Rigdon, and Frederick G.
Williams,168 expanded the program of the Kirtland High School to include some higher
secondary educational activities, including "the higher branches of English literature."169
Joseph Smith wrote of the school's activities in 1836-37:

During the week the "Kirtland High School" is taught in the attic story [of the temple],
by H. M. Hawes, Esq., professor of the Greek and Latin languages. The school numbers
from one hundred and thirty-five to one hundred and forty students, divided into three
departments- the classic, where the languages only are taught; the English department, where
mathematics, common arithmetic, geography, English grammar, writing, and reading are
taught; and the juvenile department, the last two having each an assistant instructor. The
school commenced [that year] in November, and on the first Wednesday in January the
several classes passed a public examination in presence of the trustees of the school, parents
and guardians, and their progress in study was found of the highest order. 170

Other educational programs were developed in addition to the above. "Great exertions
are being made in schools," William W. Phelps wrote in December, 1835. "There are two
evening grammar schools and one writing school, and as soon as the attic rooms are
completed in the Lord's House one or two more schools will commence." 171 Besides
studying grammar, Benjamin F. Johnson recalled: "I also attended an evening class in
geography in which I rapidly acquired the elements of that study, which inspired in me a
thirst for history and other reading."172

Similar efforts were made in Missouri, though not with as much success because of
the opposition of mob elements. After the Saints were driven from their homes in Jackson
 210

County in the summer and fall of 1833, they spent a disorganized interim scattered in other
parts of the state. But they immediately established schools as they began to gather in
Caldwell County. William W. Phelps wrote from Far West that on July 4, 1837, the "school
section" provided by law for that county was sold for from $3.50 to $10.20 an acre, making
their first school fund $5070. 173 In March the next year, Oliver Cowdery wrote that two
schools had been conducted in that area, one having been in operation for three months and
the other for two. 174

Consistent with the view that the temple was the center of the new social order, Sidney
Rigdon explained that the Far West Temple was to be constructed "for the double purpose,
of a house of worship and an institution of learning." He referred to the temple as a house of
God in which "all the sciences, languages, etc., which are taught in our country, in the
schools of the highest order, shall be taught." The object was to have a program "accessible
to all classes," he declared, "the poor, as well as the rich, that all persons in our midst, may
have an opportunity to educate their children, both male and female, to any extent they
please, so that all the talents in our midst may be called forth." 175

The Prophet contemplated an expanded program of general and higher education as

the Saints began to settle at Nauvoo, Illinois. Though faced with the challenge of converting
a veritable swamp into a city, they lost no time in establishing schools in their midst. The
Nauvoo Charter, signed by the Governor of the state December 16, 1840, provided for the
organization of an institution of learning "for the teaching of the Arts, Sciences, and Learned
Professions, to be called the 'University of the City of Nauvoo.' "176 The following month
the First Presidency wrote: "We hope to make this institution one of the great lights of the
world, and by and through it to diffuse that kind of knowledge which will be of practical
utility, and for the public good, and also for private and individual happiness."177

The University of the City of Nauvoo was officially organized February 3, 1841, 178
and began its program later that year. In August, Chancellor John C. Bennett announced that
the Department of Mathematics and English Literature was"in successful operation under the
supervision of Professor Orson Pratt." Included in the offering of that department were
courses in mathematics which encompassed "Arithmetic, Algebra, Geometry, Conic
Sections, Plane Trigonometry, Mensuration, Surveying, Navigation, Analytical, Plane and
Spherical Trigonometry, Analytical Geometry, and the Differential and Integral Calculus."
Courses were also to be offered in philosophy, astronomy, and chemistry. 179

Other departments were announced later that year. The Department of Languages was
placed under the direction of Orson Spencer, a graduate of Union College and the Baptist
Literary and Theological Seminary in New York. The Department of History was directed by
Sidney Rigdon, a recognized Belles-Lettres scholar and a noted orator. A Department of
Rhetoric and Belles-Lettres was also planned.180 Finally before the year closed a petition
was presented to the Board of Regents to appoint a professor in the Department of Music,
and Gustavus Hills was given the position. 181
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The Nauvoo Educational System

Besides supervising the above departments of higher education, the Board of Regents
of the University of the City of Nauvoo was given the responsibility to direct a much wider
educational program. Of the master plan, Joseph Smith wrote:

The Regents of the University will take the general supervision of all matters
appertaining to education, from common schools up to the highest branches of a most liberal
collegiate course. They will establish a regular system of education, and hand over the pupil
from teacher to professor, until the regular graduation is consummated and the education
finished.182

This system was put into operation February 22, 1841 .183 The city of Nauvoo had
been divided into four municipal wards, 184 and school wardens were placed in control of
each of these wards, which were set up as common school districts.185 The "School
Wardens of the University for Common Schools" were then directed to organize the schools
in their respective wards, and teachers were required to procure a "certificate of competency
from the Chancellor and Registrar."186 The Board of Regents also selected and approved
textbooks to be used in the schools throughout the system.187

As part of the system, a concerted program of music instruction was started. Besides
designating Gustavus Hills to head the Department of Music in the University of the City of
Nauvoo, the Board of Regents appointed a warden to supervise music instruction in the
schools in each of the four wards of the city. These wardens, under the direction of Professor
Hills, were "to constitute a board for the regulation of Music" in the city. 188 The board of
music met immediately and began to develop a program of music instruction in the city.189

Individual Educational Activities

The spirit of learning which existed among the Saints was reflected both in the type of
people the restored gospel drew to its standard and in the interests they expressed in
educational activities. Many of the Saints did not wait for the Church or the community to
organize schools. Individual effort was encouraged, 190 and many started schools on their
own initiative, 191 with the purpose of contributing to the building up of Zion.192

Such efforts marked the beginning of education in some areas of Missouri. "The first
schools were taught by Mormons," a history of Caldwell County states. "In the vicinity of
Kingston, the first school was taught by a young lady Mormon, Miss Mary Ann Duty, in an
abandoned cabin on Long Creek."193 In reporting that she taught school for three months
while the Saints were in Caldwell County, Eliza Maria Partridge said: "It was no uncommon
thing in those days for our Mormon girls to go out among the Missourians and teach their
 212

children for a small remuneration. I received but thirty dollars and my board while I was
gone." 194 Another who taught "a few children in reading, spelling, and writing" was Mary
Elizabeth Rollins Lightner, who added, "I was well versed in geography and continued
teaching with success for two years."195

Many individuals conducted private schools at Nauvoo.196 Joseph W. and Miss

Adelia Cole opened one on the second story of Joseph Smith's store, 197 then moved to the
Seventies Hall, where Eli B. Kelsey joined their staff.198 A Miss Mitchell occupied Hyrum
Smith's office for a school during off hours,199 and J. M. Monroe offered a curriculum in
which the common studies were stressed. But upon demand the higher mathematics,
philosophy, chemistry, Greek, Latin, French, and Spanish were taught. He also conducted a
night school three nights a week for ten weeks, in which "older students were taught
grammar, writing, and composition for $1.50 apiece."200 Alexander Neibaur, a dental
surgeon and a Jewish convert from Germany, announced that he would teach classes in
Hebrew and German. 201 A. J. Banister publicized the opening of a "select school" where
the "first principles and rudiments of the English language" would be taught until the
students knew them "to perfection."202 A. Blake and J. Hatch, Jr., expressed confidence that
they could please "even the most scrupulous patron."203 Jesse Haven conducted a school
which catered to poorer families. Reading and writing cost 17 cents per week, and
geography, grammar, arithmetic cost 21 cents, as did philosophy, chemistry, and astronomy.
204

In addition to regular schools, many individuals offered evening and extension

courses. One writer said: "David Courtland, Jesse Fox, Julian Moses, and scores of others
assigned studies and heard recitations." 205

Special Programs

Music

Joseph Smith either organized or encouraged the organization of special programs

aimed at developing the talents and abilities of the Saints. At Kirtland, he "organized the first
choir in the church and... was a constant attendant at their singing schools."206 Several
revelations stated that in the last days the Saints would flock to Zion, singing songs of
everlasting joy. 207 In appointing Emma Smith "to make a selection of sacred hymns" for
the Church, in July, 1830, the Lord said by revelation: "For my soul delighteth in the song of
the heart; yea, the song of the righteous is a prayer unto me, and it shall be answered with a
blessing upon their heads." 208

The Prophet expressed a unique philosophy in regard to music, consistent with the
basic assumption upon which Zion was to rest. Not only was man to be raised in a general
way from his natural fallen state in mortality to a newness of life, by utilizing enlightening
 213

spiritual powers from God,209 but all aspects of life were to be transformed in like manner,
including the expressions of music. "Man of himself is an instrument of music; and when the
chords of which he is composed are touched, and salute the ear, the sounds appeal to his
spirit and the sentiment to his understanding," Joseph Young, Sr. an older brother of
Brigham Young, stated in describing the Prophet's views of the subject. "If the strains are
harmonious, he endorses and enjoys them with supreme delight, whether the tones are from a
human voice or from an instrument, they arrest his attention and absorb his whole
being."210

"This subject came under the especial notice of Joseph Smith, the Prophet," Elder
Young observed. "He recommended the Saints to cultivate as high a state of perfection in
their musical harmonies as the standard of the faith which he had brought was superior to
sectarian religion." To this end, "he gave them to understand that the refinement of singing
would depend on the attainment of the Holy Spirit: that the combined talent of the sainted
compositors, when united with those inspirations, will bring compositions of tunes that have
their origin with the sacred choirs that sing the new song If. e., the regenerated song] in the
presence of God and the Lamb, who join their symphonies with the compositors that dwell
with the Saints on earth; and when the music performed here is acceptable to their spirits,
they can co-operate with the choirs in our earthly courts."211 Concluding his report, Elder
Young wrote:

When this subject is studied and sought after by the singers of the Saints, with their
whole hearts, their songs and anthems and their minstrelsy will soften into celestial melody,
melt the hearts of the Saints and draw them together, as the magnet needle is drawn to the
loadstone. When these graces and refinements and all the kindred attractions are obtained
that characterized the ancient Zion of Enoch, then the Zion of the last days will become
beautiful. She will be hailed by the Saints from the four winds, who "will gather to Zion with
songs of everlasting joy." Then Zion will be free, and to God and the Lamb will be the glory,
to Saints the boundless joy. 212

The Library Institute

A circulating library with a supporting Library Institute was established at Nauvoo,

including a reading room for the public.213

Lyceums were also fostered by the Saints as a means of obtaining and disseminating
knowledge. Josiah Holbrook, who organized the first lyceum in America in 1826, explained
that such an organization could be started by a few neighbors or citizens agreeing "to hold
meetings for their mutual improvement," appointing a place to meet, deciding upon a topic
of study, and procuring "a few articles or apparatus to illustrate" the subject. 214 Such
groups were often small, but at other times they took the form of public lectures and
discussions, and many noted figures in the United States participated in the programs.
 214

Several of the Saints organized a lyceum at Kirtland, known as The Young Men's
United Lyceum, 215 to improve their "minds, manners and morals." The constitution of the
organization stated that the society would "meet Thursday evening of each week for the
discussion of questions, reading of compositions and selected pieces, declaim, and for
instruction in various branches of scientific and useful knowledge."

It was provided that fifteen minutes only would "be allotted to a speaker at any one
time." The president was to hold office for one evening, with a new presiding officer elected
each meeting for the one to follow. 216

Lyceums were encouraged by Joseph Smith, particularly at Nauvoo. "Get into your
lyceums, and investigate doctrine," he told the brethren, "and if you run against a snag, I am
here, I will help you off." 217 The Prophet also attended such meetings and gave
"instructions and assistance."218 Wandle Mace was a member of a lyceum at Nauvoo which
provided a more liberal time period for speakers to express themselves than did the one in
Kirtland, because it was designed to help improve public speaking. Elder Mace said:

Our over the chosen as evenings touched.

Lyceum was composed of eighteen members, each presided meeting in turn. One of
the principles of the Gospel was a subject, and each member spoke a half hour upon it. Three
were taken up with the one principle before another was Six members occupied the first
evening; the second evening six other members spoke upon the subject, and the remaining
six occupied the third evening, so that each one of the eighteen had equal time and
opportunity to talk upon the subject.219

A music lyceum was also organized, called The Teacher's Lyceum of Music in the
University of the City of Nauvoo, with Professor Gustavus Hills ex officio President and the
wardens ex officio Directors. The purpose of their weekly meetings was to improve "in the
art of Music, ... with a view to extend and elevate musical science." 220

Debates and Lectures

Debates were promoted, beginning at Kirtland.221 By the time the Saints moved to
Nauvoo this activity was widespread among them. Writing in February, 1842, Joseph Smith
said: "At this time debates were held weekly, and entered into by men of the first talents in
the city, young and old, for the purpose of eliciting truth, acquiring knowledge, and
improving in public speaking." 222 Lectures were also supported by the Saints. 223

Drama

The Saints staged dramatic productions, contrary to the feelings of many religionists
 215

in America who held that the theatre was an instrument of the devil, perpetuated by his
earthly helpers, and that to indulge in play -- going would cost a person his immortal soul.
But Joseph Smith wanted to elevate the theatre and gave it a place in the scheme of life. "He
fostered the drama by organizing a dramatic company and was foremost in encouraging the
production of classical plays," one writer said of the Prophet. "He believed the theatre had its
mission -- that the drama could be made a medium of instruction."224

Painting

In other ways, Joseph Smith promoted the arts. In the spring of 1844, he reported that
Benjamin West's painting, "Death on the Pale Horse," was being exhibited in his reading
room. 225 West, an American-born painter, gained international fame after going to Europe.

In 1843, the Prophet initiated a movement to establish a museum and made the first
contribution toward its erection. The museum was to "be a receptacle of every thing new and
old, ancient and modern, antique, fanciful and substantial -- indeed any thing and every thing
that has a tendency to throw light upon ancient nations, their manners, customs, implements
of husbandry and of war, their costume, ancient records, manuscripts, paintings,
hieroglyphics, models of any new invention in the arts and sciences, any thing that has a
tendency to throw light upon Geology, Mineralogy, Anatomy, Philosophy, Mechanics or any
thing that is calculated to enlighten the mind, enlarge the understanding, gratify the curiosity,
and give general information." All this was to be done so that the Saints might "indeed be
the 'blessed of the Lord,' -- 'the Zion of the Holy one of Israel.'"226

Summary

In his desire to prepare a people for the coming of Christ, Joseph Smith attempted to
build Zion as a new society based upon the spiritual truths and powers of the restored gospel,
and designed to gather all things together in Christ. Cities of Zion were to be built according
to the divine pattern, and a unique educational system was to be developed, aimed at
bringing about a new synthesis of knowledge. "The Mormon Prophet and his people are the
most ardent friends and promoters of literature and science," a prominent easterner
acquainted with their views wrote in a letter to the editor of the New York Herald. "These
are elementary principles in their social system." 227 To the same editor, a United States
Artillery Officer wrote in May, 1842: "Ecclesiastical history presents no parallel to this
people, inasmuch as they are establishing their religion on a learned footing."228

Similar social and cultural developments were to be made. "God has made us social
beings," the Quorum of the Twelve wrote in an epistle to the Saints; "He has endowed us
with capacities for enjoying each other's society, and it is our duty to bring those powers and
privileges into exercise, so far as we can." 229 This was a concept quite different from that
of New England Puritanism which "almost succeeded in reducing the staple of a Christian
 216

man's legitimate recreation to 'seasonable meditation and prayer.'"230 Joseph Smith held that
the complete individual was to be developed. It was consistent for him to note: "A large
party supped at my house, and spent the evening in music, &c., in a most cheerful and
friendly manner." 231

Chapter 11

The Government of God

The kingdom and dominion, and the greatness of the kingdom under the whole
heaven, shall be given to the people of the saints of the most High, whose kingdom is an
everlasting kingdom, and all dominions shall serve and obey him. -- DANIEL.

In Joseph Smith's thought the government of God, as the political organ of the
kingdom, was capable of extending the principles of freedom, justice, and human dignity to
all men on earth. "We have the revelation of Jesus," he explained, "and the knowledge
within us is sufficient to organize a righteous government upon the earth, and to give
universal peace to all mankind.1 But to establish the divine order would necessitate an
upgrading of the spiritual and moral standard of life. To Henry Clay, the latter-day Seer
wrote: "I long for a day of righteousness, when 'He whose right it is to reign shall judge the
poor, and reprove with equity for the meek of the earth'; and I pray God, who hath given our
Fathers a promise of a perfect government in the last days, to purify the hearts of the people
and hasten the welcome day."2

The Establishment Of The Government Of God

Early Knowledge of the Government of God

Joseph Smith had some understanding of the government of God very early in his
ministry. The principles and doctrines of the divine system are intricately and consistently
woven into the text of the Book of Mormon. 3 The Prophet later stated that in September,
1823, the angel Moroni gave him a vision of "the aboriginal inhabitants of this country," the
people of the Book of Mormon, including a sketch of their "origin, progress, civilization,
laws [and] governments. 4 So familiar was Joseph with the ancient society that his mother
said he often described the details of their civilization "with as much ease, seemingly, as if
he had spent his whole life among them."5

Sidney Rigdon reflected this early understanding of the kingdom when, nearly a
month after Joseph Smith organized the General Council, in March, 1844, he said of his
 217

meetings with the Church in 1830:

We talked about the people coming as doves to the windows; and that nations should
flock unto it; that they should come bending to the standard of Jesus .... There we sat in
secret and beheld the glorious visions and powers of the kingdom of heaven pass and
repass.... I do not know that anything has taken place in the history of this Church which we
did not then believe.6

Other evidence of the Prophet's early knowledge of the government of God is found in
several revelations. "In time ye shall have no king nor ruler, for I will be your king and
watch over you," the Lord declared early in January, 1831, then added: "Wherefore, hear my
voice and follow me, and you shall be a free people, and ye shall have no laws but my laws
when I come, for I am your lawgiver, and what can stay my hand?" 7 After two more
revelations which alluded to the subject, 8 a third one commanded, in August, 1831: "Be
subject to the powers that be, until he reigns whose right it is to reign, and subdues all
enemies under his feet." Having given this counsel, the Lord then made an astute
clarification. "Behold, the laws which ye have received from my hand are the laws of the
church, and in this light ye shall hold them forth," He explained. "Behold, here is wisdom." 9
There were other laws which pertained to the political order of the kingdom, but the
ecclesiastical program and Zion had to be developed first. In that light the Saints were to
view the kingdom and to present it to the world, so they could claim the religious immunities
guaranteed by the Constitution. In the Lord's own time the government of God would be
developed.

The Organization of the Government of God

On March 11, 1844, Joseph Smith organized the nucleus of the government of God in
the form of a "special council,"10 later designated as the "General Council," 11 and often
abbreviated as the "Council." 12 Because slightly more than fifty men were members of this
body before the Prophet's death in June that year, it was popularly referred to as the "Council
of Fifty." 13 (This number did not imply, however, that it would be composed of only fifty
men.)14 Since it was held to be the nucleus from which God's government on earth would be
developed, it was also called the "Council of the Kingdom."15

Brigham Young stated that the "constitution" of the government of God, or a

statement giving the basic principles upon which that political organ would one day rest, was
"given by revelation" to Joseph Smith. 16 One source dates this revelation April 7, 1842. 17
Though the date is not certain, it may have been given before the Prophet organized the
General Council.

As the body from which the government of God was to be developed at some future
time, the General Council was organized when a group of men, who had been sent to
Wisconsin Territory (to a place on the Black River which they called the "Pineries") to get
 218

out lumber for construction work at Nauvoo, wrote to Joseph Smith suggesting that they
move to "the tablelands of Texas" and establish a place to gather the Saints from the South.
Upon receiving the letter, the Prophet mused: "I perceive that the Spirit of God is in the
pineries as well as here, and we will call together some of our wise men, and proceed to set
up the [nucleus of the political division of the] Kingdom of God by organizing some of its
officers."18 He obviously had the government of God well in mind at that time and
understood the basic nature of its organization.

The Prophet's statement indicates that his immediate intent in organizing the General
Council was to settle the Saints in a new region. The Council was not then to function as a
new government, nor is there evidence that it did so during the lifetime of Joseph Smith.
Brigham Young referred to that which the Prophet established among the Saints as being
"the principles, doctrine, germ, and... marrow" of the divine government. Since it was
something less than a political organ, it would take time and circumstances for the actual
government to be formed. President Young used a kernel of wheat to illustrate the point.
"When wheat is planted and germinates," he explained, "you first see the blade, and by and
by the head forming in the boot, from which in due time it bursts forth and makes its
appearance." 19

In recording the organization of the General Council in his journal, Joseph Smith
stated that it was formed to consider the request made by the brethren in the Black River
Lumber Company, and also to determine "the best policy for this people to adopt to obtain
their rights from the nation and insure protection for themselves and children; and to secure
a resting place in the mountains, or some uninhabited region, where we can enjoy the liberty
of conscience guaranteed to us by the Constitution of our country."20 Brigham Young gave
a similar report. The object of the new body was to determine "the best manner to settle our
people in some distant and unoccupied territory," he said, "where we could enjoy our civil
and religious rights, without being subject to constant oppression and mobocracy, under the
protection of our own laws, subject to the Constitution." The key to his explanation is the
statement that they hoped to settle the Saints under their "own laws, subject to the
Constitution."21 They were considering the organization of a new government, but it was to
be in a new and unoccupied region.22 Brigham Young continued: "We held a number of
sessions, and investigated the principles upon which our national government is rounded;
and the true foundation and principles of all governments." 23

But it was expected that out of the General Council the government of God would one
day develop. John D. Lee, a member of the Council, said: "This council alluded to is the
municipal department of the kingdom of God set up on the earth, from which all law
emanates, for the rule, government and control of all nations, kingdoms, and tongues and
people under the whole heavens, but not to control the Priesthood, but to council, deliberate
and plan for the general good and upbuilding of the kingdom of God on the earth."24
Benjamin F. Johnson also explained: "About this time was organized his [Joseph Smith's]
private council of Fifty,- the embryo kingdom of God upon the earth -- an organization
 219

distinct from the Church, a nucleus of popular government which will exist for all people,
'when the heathen are given for an inheritance, and the uttermost parts of the earth as a
possession' to Him whose right it is to reign; a government formed of representatives from
every nation, principality or tribe upon the earth; a government of God for the people and by
the people, in which man will be taught to know his origin and to govern himself."25

Having previously received the law and having set forth the program of other features
of the millennial system, 26 Joseph Smith expressed the view that the organization of the
General Council completed the work of laying the foundation of the kingdom of God upon
the earth. After the organization of that body, Benjamin F. Johnson said of one of their
meetings shortly before the Prophet's death:

He stood before that association of his select friends, including all of the Twelve, and
with great feeling and animation he graphically reviewed his life of persecution, labor and
sacrifice for the church and the Kingdom of God, both of which he declared were now
organized upon the earth, the burden of which had become too great for him longer to carry,
that he was weary and tired with the weight he had so long borne, and he then said, with
great vehemence: "And in the name of the Lord, I now shake from my shoulders the
responsibility of beating off the Kingdom of God to all the world, and here and now I place
that responsibility, with all the keys, powers and privileges pertaining thereto, upon the
shoulders of you the Twelve Apostles, in connection with this council; and if you will accept
this, to do it, God shall bless you mightily and shall open your way; and if you do it not you
will be damned. 27

The Nature Of God's Government

Government as an Order of the Priesthood

Within the kingdom of God, municipal authority was "not separate and distinct from
the Priesthood," but was "a branch" of the divine system.28 Political functions were centered
in Christ and administered by His authority. The Holy Priesthood after the order of
Melchizedek included political figures as well as prophets and priests.29 Though political
matters could be administered temporarily under the priesthood, without perfecting the
divine government, the perfected system would center in the divine patriarchal order and
would be the municipal organ of that eternal family. 30

This arrangement meant that there was to be a union of political and ecclesiastical
power in the prophet who held the keys of the priesthood on earth, even though the two
systems were separate and functioned as separate entities. A Latter-day Saint writer observed
correctly that a "leading feature" of the kingdom of God restored through Joseph Smith was
the blending together of "the spiritual and temporal, the heavenly and earthly." 31 Though
the Saints deprecated any alliance of church and state that had "a tendency to deprive the
 220

sons of liberty of their rights," they published the declaration in two of their leading
periodicals: "We cannot but think that the course taken by many of our politicians is
altogether culpable, that the division is extending too far, and that in our jealousy lest a
union of this kind should take place, we have thrust out God from all our political
movements."32 After inquiring who "in the eyes of eternal justice" had a right to sit in high
political office, "to be countenanced, adored, loved, and reverenced in his capacity, and be
justified therein by the heavenly hosts," Brigham Young answered: "It is that man who is
sanctified before God, and who loves the Lord Jesus with all his heart, or in other words,
who is endowed with wisdom from on high, and has revelations, visions, and dreams, giving
him understanding to provide for the welfare of every portion of the nation, and a
willingness to preserve to every one their fair and just religious rights, as well as political,
for the good and benefit of all."33

The Universality of the Government of God

The government of God would eventually become universal, as the millennial

government of Jesus Christ. "Thou didst lift up thy voice and cry to the nations, Behold here
are liberty and freedom for all," Orson Pratt said of the United States Constitution; "but that
which came after thee shall thoroughly purge the floor, and restore everlasting peace and
liberty to the whole earth."34 As a world order, the government of God would have two
great centers of power: the City of Zion, on the Western hemisphere, and Jerusalem, in the
Old World. "The law for the government of all nations will go forth from Zion," Elder Pratt
explained, "the same as the laws for the government of the United States now go forth from
Washington." 35 But Jerusalem would also become a center of political law for the Eastern
hemisphere.36 Heber C. Kimball reported the Prophet as saying that at a "great council of
God in Jerusalem," there would "be a uniting of the two divisions of God's government."37

The Government of God as a Non-socialized State

The government of God was to be a strictly political system -- an unsocialized state

concerned solely with political matters. This kind of government could be achieved within
the kingdom of God if Zion was built up as a free and independent economic order based
upon covenant principles. Political systems are socialized when the social and economic
problems of society go unsolved except by the intervention of the state, and as man seeks to
achieve the ideals of social and economic justice without knowing how to attain them. But in
the kingdom of God social and economic problems were to be solved and true justice in
these areas achieved by building Zion in a framework of freedom and civil justice. This
would check the tendency to socialize the state; and by centralizing political power in the
presiding councils of the kingdom, whose members knew how to build up Zion and establish
freedom, the government of God could be confined strictly to the political sphere of society.

Joseph Smith held that there was a limit to what the state could successfully
 221

accomplish, or what man should attempt to accomplish through the state. "The laws of men
may guarantee to a people protection in the honorable pursuits of this life, and the temporal
happiness arising from a protection against unjust insults and injustices," he wrote of the
state; "and when this is said, all is said, that can be in truth, of the power, extent, and
influence of the laws of men, exclusive of the law of God."38

Nephite prophets were not confused on the basic principles of freedom and
government. It was not the function of the state to legislate righteousness or establish social
and economic justice, except as it had an indirect bearing on these Objectives by the
maintenance of freedom and civil justice. By teaching the law of God and applying it to the
social and economic areas of society, Nephite prophets sought to raise a true standard of
spiritual, moral, and social precepts that would persuade the people by an inward motivation
to reform society according to Christian principles. When Alma, as High Priest over the
Church and Chief Judge over the Nephite nation, confronted a situation of "great inequality
among the people," he did not seek a solution through the state, though being Chief Judge he
could have. Instead, he resigned his political office in favor of "a wise man" who would
"enact laws... and... put them in force according to the wickedness and the crimes of the
people." In this action, he shored up the state in its role of establishing freedom and civil
justice. Alma then went "among the people of Nephi, that he might preach the word of God
unto them, to stir them up in remembrance to their duty, and that he might pull down, by the
word of God, all the pride and craftiness and all the contentions which were among his
people, seeing no way that he might reclaim them save it were in bearing down in pure
testimony against them."39

The United States Constitution and the Government of God

In Joseph Smith's thought, the Constitution of the United States was a vital instrument
directly related to the government of God. He taught that all people would one day "learn
war no more" by "adopting the God-given Constitution of the United States as a Palladium
of Liberty and Equal Rights." 40 The Lord revealed to the Prophet that the Constitution set
forth the central concept of God's government. Having declared that the Constitution was
justifiable before me," the Lord said: "And as pertaining to law of man, whatsoever is more
or less than this, cometh of evil." 41 A system providing less powers and functions of
government than the Constitution proposed would not protect the freedoms guaranteed to
man, or provide the necessary machinery to establish justice and domestic tranquility. A
system that governed more than the Constitution allowed, with its original philosophy of
limited government, would regiment where it ought not regiment. The Prophet held that
either system would produce evil to the degree the deficiencies in the first existed or the
perversions in the latter were adopted.

John Taylor stated that by setting forth correct principles of government, the
Constitution of the United States was "the entering wedge for the introduction of a new era,
and in it were introduced principles for the birth and organization of a new world."42 The
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Saints held that that great document was designed to be associated with the kingdom of God
in three ways: First, it was a preparatory program. Brigham Young stated that without it
there would not have been "sufficient liberty of conscience" to restore the gospel and
develop the program of the kingdom.43 Orson Pratt referred to the Constitution as being
"like John the Baptist's mission, merely to prepare the way." He concluded: "It was for this
purpose, then, that a republic was organized upon this continent to prepare the way for a
kingdom which shall have dominion over all the earth to the ends thereof." 44

Second, the Constitution was a major step toward the millennial government that
would guarantee freedom and equal rights to all men. "With all its glory and greatness and
perfection," Orson Pratt said, "it was only a stepping- stone to a form of government rounded
upon Divine laws, with all its institutions ordinances, and Officers appointed by the God of
heaven."45 John Taylor agreed: "It was one of those stepping stones to a future development
in the progress of man to the intelligence and light, the power and union that God alone can
impart to the human family." That higher order had been revealed through Joseph Smith.
President Taylor thus observed: "While we acknowledge, as citizens of the United States, the
laws and institutions thereof, ... we have a higher law, more noble principles, ideas that are
more elevated and expansive; principles that reach to the whole human family."46

Finally, the Constitution, perfected as a political instrument and adapted to the

program of the higher universal order, was expected to become part of that divine order --
the millennial kingdom of Jesus Christ. To establish that divine system, man would have to
utilize the powers and blessings of the Holy Spirit. Free institutions in America had their
basis in the enlightening influence of the Spirit of God which was given to the gentiles. To
perfect those institutions by establishing the government of God would require a greater
utilization of divine powers as they were given to man through the Holy Priesthood.

Though they respected the Constitution greatly, the Saints did not consider it a perfect
instrument of government. Brigham Young said:

The signers of the Declaration of Independence and the framers of the Constitution
were inspired from on high to do that work. But was that which was given to them perfect,
not admitting of any addition whatever? No; for if men know anything, they must know that
the Almighty has never yet found a man in mortality that was capable, at the first intimation,
at the first impulse, to receive anything in a state of entire perfection. They laid the
foundation, and it was for after generations to rear the superstructure upon it. It is a
progressive -- a gradual work. 47

Orson Pratt agreed. Having stated that God "had a hand in framing" the Constitution,
he continued: "Why did not the Lord, at that time, introduce a perfect government -- a
theocracy? It was simply because the people were ... far from being prepared for the
government of God, which is a government of union." 48 Again, he said in greater detail:
 223

A theocratical government, under an inspired Priesthood, would have been better still;
but the people were not prepared for such a form of government; and would not have
received it, if it had been proposed; consequently God gave them the next best, or such a one
as He saw they would receive .... This Republic, therefore, was established of God, not as a
perfect form of government, but as a stepping-stone to one that was perfect, and of His own
order, rounded on the revelation of the Priesthood, and its laws and ordinances .... The
Constitution, and the Republican form of government are good as far as they go, but they
stop infinitely short of the glorious privileges and powers enjoyed in the more perfect form
of God's government.49

The imperfections of the Constitution pertained not to its basic principles but to the
methods it provided in guaranteeing the blessings of freedom and civil justice to all. Though
he admitted that the Constitution was not perfect, Elder Pratt said, "It is perfect so far as it
pertains to the rights and privileges of the children of men." 50 When the divine system for
guaranteeing those rights and privileges was developed,

All the great and glorious principles incorporated in this great republic will be
incorporated in the kingdom of God and be preserved. I mean the principles of civil and
religious liberty, especially, and all other good principles that are contained in that great
instrument framed by our forefathers will be incorporated in the kingdom of God; and only
in this manner can all that is good in this and in foreign governments be preserved. 51

The Theocratic Nature of Government

As a theocratic system, the will and law of Christ would be expressed in the
government of God through a living prophet, with the people having the right to participate
in the lawmaking process and to accept or reject the divine dictation.52 Such a system would
be a perfect order of government.53 It would combine the law and intelligence of God with
the principles of human dignity and agency, and it would provide the means, without
deficiency or departure from correct principles, to establish true freedom, civil justice, and
peace among men. "There is a nucleus of a government, formed since that of the United
States, which is perfect in its nature," Orson Pratt therefore observed. "It is perfect, having
emanated from a Being who is perfect."54 Brigham Young shared this view. The new
theocracy, he said, would be "the only true form of government on the earth."55

Since the divine system would perfect the basic political system provided by the
Constitution of the United States, Brigham Young explained that, as a theocracy, the
government of God would "be controlled upon the same basis, in part, as that of the
Government of the United States."56 He also noted:

But few, if any, understand what a theocratic government is. In every sense of the
word, it is a republican government, and differs but little in form from our National, State,
and Territorial Governments; but its subjects will recognize the will and dictation of the
 224

Almighty ....

The Constitution and laws of the United States resemble a theocracy more closely than
any government now on earth .... Even now the form of the Government of the United States
differs but little from the Kingdom of God. 57

This statement has several significant points: First, the government of God would be a
republican form of government -- a system of government administered under the forms of
law by officers who would represent the people and act in their interest. The divine system,
President Young stated, would possess "all the true principles of republicanism."58 In
addition, the voice of the people directly would be considered. For this reason he also called
the government of God "a true democratic theocracy." 59 It would therefore be "a
Republican Democratic Government."60

Second, in its general form, the government of God would be very much like the
system of government provided by the United States Constitution, in its national, state, and
territorial divisions. It would be a federal system. As a world government, it would be a great
confederation of nations and peoples.

Third, the citizens of the divine political order would recognize the will and dictation
of God in matters of government. In practical terms this meant first, that by divine
inspiration and revelation the living prophet and his properly constituted representatives
would be ,given the right to nominate the officers of government, subject to the consent of
the people, and, second, that the law and will of God in their civil expressions would be
made the basis of the government.

To a form of government like that provided by the Constitution of the United States, a
true theocracy would add the beneficial manifestations and endowments of God's power as
an enlightening and directing influence in the lives of public officials. "What do I understand
by a theocratic government?" Brigham Young inquired. "One in which all laws are enacted
and executed in righteousness, and whose officers possess that power which proceedeth
from the Almighty." That was the kind of government he envisioned when he talked about "a
theocratic government, or the kingdom of God upon the earth."61

A Government Without Political Parties

As a theocracy, the government of God would not use political parties as instruments
for installing men in office, or as devices to formulate the policies of government. Orson
Pratt observed that in the divine system there would be "no party politicians.62 Instead, he
said that the principles of the Constitution would be carried out "according to the order of
union and oneness which prevails among the people of God."63

This concept of government was a perfection of the general ideal of government

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espoused by the rounding fathers of the United States Constitution. They sought for a stable
and united system which would properly separate the executive, legislative, and judicial
branches of government and exclude, largely, if not completely, political parties from a role
in government. They purposely devised the machinery of government to minimize the
influence of political parties. James Madison thus wrote as an argument in behalf of the
Constitution that "among the numerous advantages promised by a well-constructed union,
none deserves to be more accurately developed than its tendency to break and control" the
influence of self-interested factions or parties.64

The founding fathers sought for a stable, impartial, and righteous government which,
as Madison wrote, would protect "the diversity in the faculties of man" (that is, protect man's
freedom and his right to different opinions and interests) as its first object, regulate the
"various and interfering interests arising from freedom and diversity among men by
providing for justice... to hold the balance between them," and do all these things without
government itself being controlled or unduly influenced by a given party or group of parties.
"To secure the public good and private rights against the danger" of such organizations,
while preserving at the same time "the spirit and form of popular government," wrote the
Father of the Constitution, "is then the great object to which our inquiries are directed." A
person, he therefore concluded, "will not fail... to set a due value on any plan which, without
violating the [personal] principles to which he is attached, provides a proper cure" for party
influence. 65

The founding fathers maintained that one way to achieve this ideal of government was
to devise a method of placing qualified men in office by popular consent without using
political parties or party influence. For this purpose they established the electoral college,
whose function was to elect the President and Vice President of the United States of
America.66 In selecting men to fill these offices, members of the electoral college were
expected to be above party interests, and to act in the national interest rather than in the
interest of a party.67

In the program of the government of God, Joseph Smith apparently intended to replace
the electoral college with the presiding priesthood councils of the kingdom of God (those
councils that had a fight to direct both the church and the state) and to give them the right to
nominate men to political office, subject to the expressed consent of the people. The same
general procedure would install all officers within the government of God.

James Madison suggested that another way to protect government from the influence
of self-interested groups, without "destroying the liberty" essential to their existence, was to
establish government upon a republican principle. The "delegation of government" to chosen
representatives, he wrote, would "refine and enlarge the public views, by passing them
through the medium of a chosen body of citizens" who would be required to balance one
interest against another. Wise men in government office, whose "patriotism and love of
justice" would be "least likely to sacrifice it to temporary or partial consideration," could
 226

also "best discern the true interests of their country." 68

Madison held that the federal system, with political power divided vertically between
the federal, state, and local levels of government, would further aid in controlling party
influence by making "it less probable that a majority of the whole will have a common
motive to invade the rights of other citizens" or the ability "to act in unison with each other"
in attaining such ambitions. In addition, the horizontal separation of power between the
legislative, executive, and judicial branches of both the federal and state governments
provided a means of preserving government against organized party interest. A party might
gain control of one branch of government, but seldom would it be able to control all three
branches of government on both the state and federal levels. Thus, Madison concluded, "in
the extent and proper structure of the union we behold a republican remedy for the disease
[i.e., the tendency to spawn self- interested parties] most incident to republican
government."69 Because government under the constitution was originally designed to
establish freedom while protecting itself against party influence, E. E. Scattschneider wrote
that the founding fathers held "a legalistic concept of government incompatible with a
satisfactory system of party government." By organizing government as they did, he
suggested, "it was hoped that the parties would lose and exhaust themselves in futile
attempts to fight their way through the labyrinthine framework of the government, much as
an attacking army is expected to spend itself against the defensive works of a fortress."70
This would be true of both majority and minority parties and interests. Lord Acton noted that
the federal system "is the only method of curbing not only the majority but the power of the
whole people."71

The idea was for government to establish individual freedom, maintain civil justice for
all, and carry out specified functions which were clearly political in nature. When such a
form of government was established and perfected, there would be no need for political
parties. Such a system could be zealously supported without the people organizing
themselves into a political party. But for one to seek an influence in government for reasons
other than to support those functions stated above was to seek to use government for
purposes which it was not designed to accomplish. This was a perversion of the true concept
of government under the Constitution. To the degree there was a departure from that pure
concept, political parties would come into existence as expressions of the varied opinions
and interests of the people. But if the original concept of the rounding fathers was
maintained and perfected, political parties would not be necessary.72

With this exalted view of government, the founding fathers discouraged in positive
terms the expression of party spirit, but asserted that the freedom which permitted it should
be maintained inviolate. "Let me ... warn you in the most solemn manner against the baneful
effects of the Spirit of Party, generally," President Washington declared in his Farewell
Address.

This Spirit, unfortunately, is inseparable from our nature, having its roots in the
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strongest passions of the human mind.- It exists under different shapes in all Governments,
more or less stifled, controlled, or repressed; but, in those of the popular form, it is seen in its
greatest rankness, and is truly their worst enemy ....

In governments purely elective, it is a spirit not to be encouraged. -- From their natural

tendency, it is certain there will always be enough of that spirit for every salutary purpose,-
and there being constant danger of excess, the effort ought to be, by force of public opinion,
to mitigate and assuage it. -- A fire not to be quenched; it demands a uniform vigilance to
prevent its bursting into flame, lest, instead of warming, it should consume.

Joseph Smith spoke highly of the ideal of political union which the rounding fathers
envisioned. In his "Views of the Powers and Policy of the Government of the United States,"
he quoted Washington's First Inaugural Address to Congress: "I behold the surest pledges
that as, on one side, no local prejudices or attachments, no separate views or party
animosities will misdirect the comprehensive and equal eye which ought to watch over this
great assemblage of communities and interests, so, on another, that the foundations of our
national policy will be laid in the pure and immutable principles of private morality, and the
pre-eminence of free government be exemplified by all the attributes which can win the
affections of its citizens and command the respect of the world." 73

"Verily," the Prophet commented, "here shine the virtue and wisdom of a statesman in
such lucid rays, that had every succeeding Congress followed the rich instruction in all their
deliberations and enactments, for the benefit and convenience of the whole community and
the communities of which it is composed, ... a thousand ... difficulties would [not] have torn
asunder the bonds of the Union." He declared: "Unity is power; and when I reflect on the
importance of it to the stability of all governments, I am astonished at the silly moves of
persons and parties to foment discord in order to ride into power on the current of popular
excitement."74

Legislative Procedures

The theocratic principle of the government of God proposed to modify traditional

legislative processes as they are carried out in purely republican or democratic systems of
government. In the divine system, the law would not originate with man, but with God.
Referring to the government of ancient Israel under Moses as a pattern of how it would be in
the latter days, Joseph Smith said: "They had God to make their laws, and men chosen by
Him to administer them."75 But this did not eliminate the role of men in the lawmaking
processes. Brigham Young referred to men as legislators "in that body which will issue laws
to sustain the inhabitants of the earth in their individual rights," and he said that that body
would "make laws" to govern all nations. 76

Nor did it mean that officers in the divine government were merely to wait for God to
initiate laws and regulations to govern the people. Brigham Young declared: "Individual
 228

self-government lies at the root of all true and effective government, whether in heaven or on
earth."77 Legislators in the halls of government were to represent the needs and interests of
their constituents, and in this function they were to discuss the welfare of the people and
make laws. But theocratic principles imposed four major requirements upon government
officials. First, the laws which they made were to be based upon the revelations of God. In
the Nephite theocracy, for example, a ruler was given "power to enact laws according to the
laws which had been given" to them from God.78

Second, legislators were to utilize the Holy Spirit as a source of revelation in the
lawmaking processes. Revelation seldom, if ever, came without human effort, and the
process of enlightening the mind by the Spirit was no different in matters of government
than in more spiritual things. To this end legislators were to apply the principles of study,
analysis, and faith by which they could receive inspiration and revelation from God. 79

Third, since the living prophet held the keys of the kingdom of God on earth,
legislators were to submit their proposed laws and regulations to him for his approval and to
modify them accordingly. Here was one of the most vital and significant features of the
theocratic program.

Finally, legislators were to be receptive to the Spirit of revelation when it was

expressed directly through the living prophet.

By applying these procedures, the government of God was to be a system of open and
enlightened union, rather than one of party politics and discord. Instead of an opposing party
or a loyal opposition to inform the public of counter- views and proposals, all officers would
act in that free and open union which was made possible by the blessings of the Holy Spirit.
The Deseret News reflected the Latter-day Saint view when it declared editorially that
"people only disagree where they have not sufficient knowledge on the subject under
consideration, or through wickedness, which is itself the offspring of ignorance."80

But in case of disunion or a failure to see eye to eye on a given issue, legislators were
to submit the matter to the prophet who held the keys of the kingdom, for a clarification by
the wisdom and revelation of God. Concerning this procedure in the legislative functions of
the government of God, a Latter-day Saint writer said:

The utmost freedom of speech from abuse is indulged in; but any measure that cannot
be unanimously decided on, is submitted to the President of the Church, who, by the wisdom
of God decides the matter, and all the Councillors and Legislators sanction the decision.
There are no hostile parties, no opposition, no Whig and Tory, Democrat or Republican.
They are all brethren, legislating for the common good, and the word of the Lord, through
the head of the Church, guides, counsels, and directs. Thus political union is secured, and the
shameful displays of party spirit, recrimination, and pet schemes for individual or sectional
aggrandizement, which disgrace the Congresses, Parliaments, and Senate-chambers of the
 229

world are ... things only to be despised.81

The Saints held that a great distinction existed between blind obedience and the free
and open union which was possible through applying the principles of true theocracy. The
two approaches were poles apart P at opposite ends of the scale of human relations. With a
knowledge of the union which could prevail among the Saints, George A. Smith explained:
"What we do we should do as one man."82 This included political actions. In stressing this
fact, Brigham Young quoted the words of Christ in a revelation, "If ye are not one, ye are not
mine."83 Not democracy, but true theocracy was the order of heaven. "Would it be
democratic to get up an election in heaven and have opposition?" President Young inquired.
Not in a system which exalted intelligence, and where free and open union prevailed by the
natural attraction which light had to light and truth had to truth. If a "party spirit" was
developed, he concluded, the Saints would have to "admit the existence of error and
corruption somewhere." 84

This was a high standard, and the Saints were the first to admit that it could not be
achieved by the world in general, or by man alone without the divine truth and power which
were found in the kingdom of God. But within the kingdom man could act politically in free
and open union, and perfect that great system of government which the founding fathers of
the United States Constitution had established.

General Council as a Living Constitution

Joseph Smith maintained "that no legislature could enact laws that would meet every
case, or attain the ends of justice in all respects."85 He therefore held that government
should act primarily on the basis of truth, justice, and equity, rather than merely on the basis
of law; and each case ought to be judged on its merits. When he and his people were the
victims of a situation where the existing interpretation of the United States Constitution
afforded them no legal remedy for their injuries, he exclaimed in a letter to John C. Calhoun,
"Why -- tell me why are all the principal men held up for public stations so cautiously
careful not to publish to the world that they will judge a righteous judgment, law or no laws?
for laws and opinions, like the vanes of steeples, change with the times.86

Sometime before the Prophet wrote to Calhoun, a revelation dealt with the principle
he stressed. "Notwithstanding those things which are written," the Lord counseled, "it
always has been given to the elders of my church from the beginning, and ever shall be, to
conduct all meetings as they are directed and guided by the Holy Spirit."87 The same
principle applied to the affairs of government. "The great question ... is," Parley P. Pratt
explained, "not the operations of the instruments, the beauty of the writing, the formation of
the language, or the principle of liberty guaranteed therein, but the administration of those
principles." "It is the living administration, after all, that is the government," he stressed,
"although a good form opens the way for good results, if carried out."88
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Though the details are not clear, there was apparently provision made in the
government of God to apply truth and justice -- not merely law -- to all cases under its
administration, and for this reason the General Council "was called the 'Living
Constitution.'"89 After the death of Brigham Young, a revelation given to that body through
John Taylor said: "Verily, thus saith the Lord, I have instituted my Kingdom and laws, with
the keys and the power thereof, and I have appointed you as my spokesman and my
Constitution, with John Taylor at your head, whom I have appointed to my Church and my
Kingdom as Prophet, Seer and Revelator." Again: "I have taught and instructed you and
organized you according to my eternal laws. Ye are my Constitution, and I am your God."90
The minutes of the Council for April 21, 1880, contain a similar statement, quoting either a
revelation given that day or at an earlier date. 91

This view of the General Council seems to imply that it would be an appellate body
with power to review political actions within the government of God, to see that they were
taken in the interest of truth and equity. In this respect it is of interest to note that one of the
members of that body referred to the Council as "the highest court on the earth."92

Whether or not the General Council would exercise the power of judicial review was
not made clear, but the evidence implies that such power was within the scope of its
authority. Before 1789, the power of judicial review was exercised in different ways in the
several states.93 But the Constitution did not designate which branch of the federal
government would have that right, and it was not until 1803, in the case of Marbury v.
Madison, that Chief Justice John Marshall assumed that the Supreme Court had the power of
judicial review and centered it in that body. It appears that the General Council, as a Living
Constitution, would perform this function in the government of God. It would not be carried
out independent of priesthood jurisdiction.

Officers in the Government of God

As a practical system of law and order, Brigham Young explained that in the
government of God there would be as "many officers and branches" as there were then in the
government of the United States. There would be "such helps, governments, etc., as the
people required in their several capacities and circumstances." 94 This would include a
system of courts. In short, the divine system would have "every office, law and ordinance
necessary for the managing of those who are unruly, or who transgress its laws," he said,
"and to govern those who desire to do right, but can not quite walk to the line." 95

But even the finest political forms and procedures could not of themselves assure
good government. Joseph Smith therefore stressed the need for men of integrity and ability
to fill public offices. Having spoken of the true form of government as set forth in the United
States Constitution and declared that both the law of God and that of the land made the
Saints free, the Lord in a revelation said: "Nevertheless, when the wicked rule the people
mourn. Wherefore, honest men and wise men should be sought for diligently, and good men
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and wise men ye should observe to uphold; otherwise whatsoever is less than these cometh
of evil."96 Consistent with this need, the Prophet expressed the hope that government by
righteous and intelligent men would "live for ever."97

The Saints held that tenure in office should be based upon demonstrated ability and
integrity rather than be dictated by the number of years or terms a man could serve. This
policy could be carried out better under the theocratic order of the kingdom than through
men being installed in office by democratic processes. "Whenever we have good officers,
strive to retain them," Brigham Young advised, "and to fill up vacancies with good men,
until there are none who would let the nation sink for a can of oysters and a lewd woman."98

The Constitution In The Perfected System

The Constitution vs. Law That Is Constitutional

Joseph Smith distinguished between the Constitution and a law which was
constitutional. The first is the document which the rounding fathers devised, and the second
is a law duly made and enacted according to the provisions of the Constitution. In a
revelation, the Lord referred to "that law of the land which is constitutional." 99 The Prophet
explained:

The Constitution is not a law, but it empowers the people to make laws. For instance,
the Constitution governs the land of Iowa, but it is not a law for the people. The Constitution
tells us what shall not be lawful tender. The 10th section declares that nothing else except
gold and silver shall be lawful tender, that is not saying that gold and silver shall be lawful
tender. It only provides that the states may make gold and silver lawful tender ...

The Constitution is not law to us, but it makes provision for us whereby we can make
laws .... The Constitution provides to regulate bodies of men and not individuals.100

Within the kingdom of God, the Constitution of the United States perfected in its
original concept would regulate the general political order and prescribe that which could be
done by government within the system. Laws would be made consistent with the provisions
of that document.

The Maintenance of Individual Freedom

The primary concern of government within the kingdom of God was to maintain
individual freedom and justice. Brigham Young declared: "The municipal laws of that
kingdom are designed for the protection of all classes of people in their legitimate
rights."101 This was the primary reason why God inspired the rounding fathers to formulate
the Constitution of the United States. In a revelation, the Lord declared that by its provisions
 232

the Saints were made free,102 and in another one He stated specifically that the Constitution
had been established "that every man may act in doctrine and principle pertaining to futurity,
according to the moral agency which I have given unto him, that every man may be
accountable for his own sins in the day of judgment."103

The word futurity derives from the word future, and in this statement it refers to the
time yet to come in an individual's life. To "act in doctrine and principle pertaining to
futurity according to the moral agency" given him by God meant that each person could act
unrestrictedly, according to the doctrine and principles he personally accepted to determine
his future course and destiny in life.

This was a vital point. Individual freedom -- not merely the freedom of the individual
to act as part of a group or through a group, but the right of the individual to be free as a
person -- this was the central purpose for which the Constitution was established. When a
person acts as part of a crowd (or as one of a group), he cannot be entirely free or
accountable, except in the exercise of his agency in joining the group and for the influence
he exerts upon it. But that is not freedom as an individual, for the individual is often
swallowed up in the masses or influenced in his actions by external forces from the group.
Joseph Smith held that the best form of government -- that form which acts in the best
interest of man -- was rounded upon the maintenance of individual freedom, rather than upon
expressing the popular will of the majority.104

Some religious figures of the past have erroneously concluded that because they had
the "truth," they had the right and, if necessary, the obligation to impose that "truth" upon
others. But the government of God was not based upon this false assumption. It would
sustain the agency of man as the fundamental truth. No other truth in the realm of human
relations could have meaning or, ultimately, exist unless the agency of man was held
inviolate. Concerning that government, Brigham Young said: "It will sustain all the
religions, sects, and parties on the earth in their religious fights, ... not that the diverse creeds
are right, but the agency of the believers therein demands protection for them." 105

Man was not to be free merely out of respect for another's diverging opinions. This
was not freedom, but tolerance. Man was to be free because God gave him agency as a
principle concomitant to the life within him. "We deem it a just principle, and it is one the
force of which we believe ought to be duly considered by every individual, that all men ...
have the privilege of thinking for themselves upon all matters relative to conscience," Joseph
Smith wrote. "Consequently, then, we are not disposed, had we the power, to deprive any
one of exercising that free independence of mind which heaven has so graciously bestowed
upon the human family as one of its choicest gifts." 106 In full accord with the Prophet,
Brigham Young said: "The Creator has given agency to every son and daughter of Adam,
and he does not infringe upon our agency. We are at liberty to believe in him and in his son
Jesus Christ, or to let it alone."107
 233

But freedom was not license. Though man would not be forced to do right, he was
subject to the penalty of broken law. "Many are disposed through their own wickedness 'to
do as I damned please,'" Brigham Young observed, then added: "and they are damned."

The volition of the creature is free, to do good or to do evil; but we are responsible to
God for our acts, as man is responsible to man if he breaks the laws which man enacts. When
we boast of our independence to act, it would be well for us to remember that we are
bounded by these limits; if we transcend them and violate the laws of God, and man, we
shall sooner or later be made to suffer the penalty without any reference to our choice
whether we are willing to suffer that penalty or not. Hence, true independence and freedom
can only exist in doing right. 108

In this philosophy of freedom, the just rights and interests of others limited man's
agency. For example, Brigham Young pointed out that some religious bodies in the world
once burned the widow of a deceased man upon the funeral pyre. Under the kingdom of God
this would not be permitted, "for that would interfere with individual rights."109

These principles occupied a place deep in the Prophet's heart, and they were woven
into the very fiber of Latter-day Saint thought. "It is a love of liberty which inspires my
soul," Joseph Smith declared -- "civil and religious liberty to the whole of the human
race.110 Again: "It is one of the first principles of my life, and one that I have cultivated
from my childhood, having been taught it by my father, to allow every one the liberty of
conscience."111 On another occasion he said: "Love of liberty was diffused into my soul by
my grandfathers while they dandled me on their knees.'" 112 Because he subscribed to this
great principle of human agency, he said:

If I esteem mankind to be in error, shall I bear them down? No. I will lift them up, and
in their own way too, if I cannot persuade them my way is better; and I will not seek to
compel any man to believe as I do, only by the force of reasoning, for truth will cut its own
way.113

In these statements, the Prophet reflected the philosophy of freedom within the
kingdom of God. Brigham Young declared:

Go into the world ... and tell them plainly that the law of God is going to be the law of
the land, and they would be terrified .... But tell them that the law of liberty, and equal rights
to every person, would prevail and they could understand that, for it is according to the
Constitution of our country ....

The Holy Priesthood and the laws thereof ... will secure the fights of men .... You can
believe in one God, or in three gods, or in a thousand gods; you can worship the sun or the
moon, or a stick or a stone, or anything you please .... They can do as they please, so long as
they do not infringe upon the rights of their fellow beings. 114
 234

The Principles of the Constitution Belong to All Men

Joseph Smith held that the principles of freedom and justice embodied within the
Constitution of the United States belonged as natural rights to all men on earth and would,
through the program of the kingdom of God, be extended to them. In a revelation the Lord
declared that "the laws and constitution" which had been established in the United States
"should be maintained for the rights and protection of all flesh, according to just and holy
principles." 115 In another revelation He also stated: "That law of the land which is
constitutional, supporting that principle of freedom in maintaining rights and privileges,
belongs to all mankind, and is justifiable before me."116

In expressing this view of the Constitution, Parley P. Pratt said in a July Fourth
oration: "The principles of the Constitution ... embrace eternal truths, principles of eternal
liberty, not the principles of one peculiar country, or the sectional interest of any particular
people, but the great, fundamental, eternal principles of liberty to rational beings -liberty of
conscience, liberty to do business, liberty to increase in intelligence and in improvement, in
the comforts, conveniences, and elegances of this life, and in the intellectual principles that
tend to progress in all lives." 117

Because the Prophet held this view, he wanted to extend the constitutional system of
the United States throughout the Western hemisphere, and the world. In his "Views of the
Powers and Policy of the Government of the United States," which set forth his proposals in
the presidential campaign of 1844, he wrote:

When the people petitioned to possess the territory of Oregon, or any other contiguous
territory, I would lend the influence of a Chief Magistrate to grant so reasonable a request,
that they might extend the mighty efforts and enterprise of a free people from the east to the
west sea, and make the wilderness blossom as the rose. And when a neighboring realm
petitioned to join the union of liberty's sons, my voice would be, Come -- yea, come, Texas;
come Mexico, come Canada; and come, all the world: let us be brethren, let us be one great
family, and let there be a universal peace.118

George Q. Cannon expressed the Prophet's view of the Constitution's potential to

guarantee universal freedom and justice. After stressing that the divine system would protect
all men "in their equal rights," he said:

That is the kind of kingdom we have to contend for; that is the kind of kingdom we
have to establish, and it is already provided for in the Constitution given unto us by God, and
through the glorious labors of the fathers who laid the foundation of this government, who
were inspired and raised up by our Almighty Father for this express purpose. There is no
liberty that a human being can desire, neither is there a right that can be exercised properly,
that we do not have under the Constitution of our land. It needs no amendment about it; it is
 235

broad enough, if interpreted in its true spirit, to cover the individual, the continent, and the
entire globe and furnish freedom for all. 119

The Need to Assure Constitutional Guarantees

Joseph Smith pointed out that a people might have a constitution that provided
freedom and justice to its citizens, but it was another matter to establish adequate guarantees
that those rights and freedoms would actually be extended to all of the people. Because the
United States Constitution could not give that guarantee, the Prophet held that it had a major
weakness. He said:

The only fault I find with the Constitution is, it is not broad enough to cover the whole
ground.

Although it provides that all men shall enjoy religious freedom, yet it does not provide
the manner by which that freedom can be preserved, nor for the punishment of Government
officers who refuse to protect the people in their religious fights, or punish those mobs,
states, or communities who interfere with the rights of the people on account of their
religion. Its sentiments are good, but it provides no means of enforcing them. It has but this
one fault. Under its provision, a man or a people who are able to protect themselves can get
along well enough; but those who have the misfortune to be weak or unpopular are left to the
merciless rage of popular fury. 120

The Latter-day Saint leader proposed that strict provisions be established to assure all
men their constitutional rights. "The Constitution should contain a provision that every
officer of the Government who should neglect or refuse to extend the protection guaranteed
in the Constitution should be subject to capital punishment," he declared; "and then the
President of the United States would not say, 'Your cause is just, but I can do nothing for
you,' or a governor issue exterminating orders, or judges say, 'The men ought to have the
protection of law, but it won't please the mob.' 121

This provision was designed to promote peace and good order in society, for when
men are not sustained in their just rights they understandably foment discord. The Prophet's
proposal was provoked by abuses he and the Saints suffered from their fellow Americans;
nevertheless, its basis lay in his respect for the agency of man as a pre- condition upon which
human life must ultimately rest.122 Divine law would impose the death penalty for injustices
such as premeditated murder, 123 and some serious moral transgressions. 124 Among the
Nephites, the flagrant, wilful denial of man's free agency ranked among injustices which
demanded capital punishment. General Moroni caused that some who would "not enter into
a covenant to support the cause of freedom, that they might maintain a free government, ...
be put to death,"125 according to the law of the Nephite people. 126 It seems probable that
Joseph Smith would have included such provisions in the government of God. In that
system, judgment would be laid to the line and righteousness to the plummet.127
 236

Brigham Young also expressed the need to require all branches of government to fulfil
their duties. States ought not to be totally autonomous, rather "amenable to the General
Government" for their actions; they should be obliged to guarantee freedom and civil justice
to the people. If they transcended their bounds, their acts ought to be made null and void,
and their officials held responsible for their conduct. "The General Government should never
give any portion of the nation license to say they are free and independent," he explained.
"This should only apply to the nation as a whole."128

Interdependence Of Zion And The Government Of God The Spheres of Zion and the
Government of God

Zion and the government of God were to be mutually dependent upon each other,
although they occupied different spheres and performed different functions within the
kingdom of God. Each of the systems was founded upon the principle of covenant, but they
differed in their requirements and in the benefits recipients would receive. The government
of God, based upon the covenant of freedom, justice, and equity before the law, would
maintain an open society with all of the blessings of freedom and civil justice. But Zion, as
the center of the kingdom, was based upon the divine covenant of human regeneration by
which the faithful could receive the transforming gifts and powers of the Holy Spirit and
build a new social and economic order characterized by a free and open union of mature
individuals. Referring first to the program of Zion, Brigham Young said of the two systems
within the kingdom:

When we organize according to these laws and ordinances we make this people one,
but we do not bring in the Methodists, Presbyterians or Calvinists, they are independent of
themselves. But the [political program of the] kingdom of God, when it is established and
bears rule, will defend the Methodists in their rights just as much as Latter-day Saints, but it
will not allow them to infringe upon the rights of their neighbors. 129

In a letter to the Saints written during an unjust imprisonment in a Missouri dungeon,

Joseph Smith referred to the essential characteristics of the two systems within the kingdom
of God. "Here is a principle ... which we are bound to be exercised with, that is, in common
with all men, such as governments, and laws, and regulations in the civil concerns of life,"
he said concerning freedom in the open society which the government of God would sustain.
"This principle guarantees to all parties, sects, and denominations, and classes of religion,
equal, coherent, and indefeasible rights." That principle and its associated guarantees "are
things that pertain to this life," 'he continued; "therefore all are alike interested; they make
our responsibilities one towards another in matters of corruptible things." 130 Since the
Constitution of the United States was designed to guarantee those principles of freedom and
civil justice, the Prophet then said in a classic declaration:

Hence we say, that the Constitution of the United States is a glorious standard; it is
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rounded in the wisdom of God. It is a heavenly banner; it is to all those who are privileged
with the sweets of its liberty, like the cooling shades and refreshing waters of a great rock in
a thirsty and weary land. It is like a great tree under whose branches men from every clime
can be shielded from the burning rays of the sun.131

The system of Zion which the Saints were to build within the framework of the open
society was based upon divine principles and powers, and it carried greater obligations.
"There is a love from God that should be exercised towards those of our faith, who walk
uprightly, which is peculiar to itself," Joseph Smith explained, "but it is without prejudice; it
also gives scope to the mind, which enables us to conduct ourselves with greater liberality
towards all that are not of our faith, than what they exercise towards one another." The
Saints were to cultivate this love and these characteristics by truly applying the principles of
Zion's covenant society. "These principles approximate nearer to the mind of God, because it
is like God, or Godlike," the Prophet continued. They would not destroy the principles of
freedom and civil justice which underlaid the open society, he concluded, "but bind us
stronger, and make our responsibilities not only one to another, but unto God also."132

The Role of the Church in Producing the Government of God

Though a climate of freedom was necessary to introduce the gospel on earth and build
up Zion, the Saints held that eventually, the Church would have to produce the government
of God. Being a divine system, the new political organ could not be brought into being by
unregenerated men who did not understand or accept the principle of revelation. And it had
to be established among a people bound together by the gospel in free and open union. Only
through the Church could a true theocratic order be established which would perfect the
original concept of government as envisioned by the founding fathers of the United States
Constitution.133

Because of the unique nature of the government of God and its necessary spiritual
core, Orson Pratt considered the Church to be "the nucleus" of a political system which
would eventually be established on earth and prevail forever. 134 Brigham Young and
Charles W. Penrose agreed. "That kingdom grows out of the Church of Jesus Christ of
Latter-day Saints," President Young explained, "but it is not the church."135 Elder Penrose
explained to the Saints: "This Church to which you and I belong is not the Kingdom in its
fullness, but it contains within it the germ of that kingdom which it has been predicted shall
be established upon the earth -- the mightiest government that the world ever saw."136

The Saints, acting under divine direction, would one day establish the government of
God. Brigham Young said:

The Church of Jesus Christ will produce this government, and cause it to grow and
spread, and it will be a shield round about the Church. And under the influence and power of
the [political program of the] Kingdom of God, the Church of God will rest secure and dwell
 238

in safety, without taking the trouble of governing and controlling the whole earth. The
[political organ of the] Kingdom of God will do this, it will control the kingdoms of the
world. 137

Apparently Joseph Smith initially expressed these views. In his Inspired Revision of
the Bible, he revised the wording of John's vision on Patmos to show clearly that the Book of
Revelation deals with the establishment of the kingdom of God on earth in its full power and
program. Early in the Book of Revelation reference is made to Christ sitting upon His
throne, worthy "to receive glory and honour and power,"138 and to the fact that the
righteous will reign with Him as kings and priests on earth. 139 The concluding chapters
reveal the great vision of Christ coming to rule the nations with a rod of iron, as King of
kings and Lord of lords. 140 In chapter twelve of the Prophet's Inspired Revision, John
wrote:

And there appeared a great sign in heaven, in the likeness of things on the earth; a
woman clothed with the sun, and the moon under her feet, and upon her head a crown of
twelve stars.

And the woman being with child, cried, travailing in birth, and pained to be delivered.

And she brought forth a man child, who was to rule all nations with a rod of iron; and
her child was caught up unto God and his throne.

And there appeared another sign in heaven; and behold, a great red dragon, having
seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part
of the stars of heaven, and did cast them to the earth. And the dragon stood before the
woman which was delivered, ready to devour her child after it was born.

And the woman fled into the wilderness, where she had a place prepared of God, that
they should feed her there a thousand two hundred and threescore years.

And there was war in heaven; Michael and his angels fought against the dragon; and
the dragon and his angels fought against Michael;

And the dragon prevailed not against Michael, neither the child, nor the woman which
was the church of God, who had been delivered of her pains, and brought forth the kingdom
of God and his Christ. 141

The first sign John saw in heaven, in the likeness of things on the earth, was a woman
who represented the Church of God. She brought forth a man child who symbolized the
kingdom or government of God. He was to rule all nations with a rod of iron. John therefore
saw that the Church would produce the government of God.
 239

The next sign in heaven was a great red dragon representing Satan, who had made war
against God and caused one third of the hosts of heaven to be cast out. When the Church of
God was established on earth during Christ's earthly ministry, and pained to be delivered in
bringing forth the government of God to rule the nations of the earth in that day, the dragon
stood ready to devour the child after it was born. Consequently, the woman, or the Church,
was taken from among men142 -- she fled into the wilderness to a place prepared of God
until the ushering in of the latter-day dispensation through Joseph Smith. 143 But John saw
that the final outcome of the struggle between Michael and the dragon would witness the
triumph of the Lord's kingdom. "The dragon prevailed not against Michael, neither the child,
nor the woman which was the church of God, who had been delivered of her pains, and
brought forth the kingdom of God and his Christ."144

The Government of God as a Shield Around Zion

By maintaining a political program that would guarantee freedom, equity, and civil
justice to all, the government of God would be a shield around the Holy Priesthood and the
system of Zion. Not that the Saints would receive preferential treatment above other citizens
in political rights, but by giving all men the guarantees of a free society, Zion would be
shielded from unlawful encroachments.

George Q. Cannon explained' that the government of God would "shield and protect
the Church of Christ against every attack, against every unlawful aggression, against every
attempt to deprive it of its legitimate rights." 145 Brigham Young agreed. God's government
would be "a shield to the ordinances of his house," he explained, "in the endowments, and in
all the gifts and graces of the Spirit of God with which the Priesthood ... is clothed."146
Within the divine system, the Church would "rest secure and dwell in safety, without taking
the trouble of governing and controlling the whole earth."147 The municipal organ of the
kingdom would do that. Meanwhile, through the program of the Church the Saints would
teach others the great principles of spiritual renewal and temporal salvation embodied in
Zion, until all would come to understand them. Another associate of the Prophet observed
that the government of God would "continue through the millennial period as the outer wall
or government around the inner temple of priesthood, until all are come to the knowledge of
God." 148

Zion's Role in the Kingdom

Zion was expected to play an important role in the kingdom of God in several ways.
First, as an ensign and a standard, Zion would demonstrate to all men how power in
organized society could be sanctified and made to uplift man, how man could achieve social
and economic justice through covenant relationships, and how enlightening spiritual powers
could be acquired to bless man's life and endow him, eventually, with glory in the presence
of God. Others could then measure their religious, social, and economic systems by Zion's
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example and standard, and by the persuasion of that example could be induced to upgrade
and perfect their several systems. Zion would thus exert a vital uplifting influence in the
world.

Second, the building of Zion would establish a necessary foundation of free and open
union upon which the government of God could be established and by which it could extend
its program of freedom and justice throughout the earth. At a time when the desire for
freedom and union burned to a degree in the hearts of many Americans, the founding fathers
of the United States Constitution set forth their great ideal of a stable and just government
uncontrolled by political parties. But with the possible exception of the Era of Good Feelings
(during which James Monroe was elected to the presidency in 1820 by receiving all but one
electoral vote), later generations, as one authority noted, "departed from what seems to have
been their original intention."149 The powers of free and enlightened union were not strong
enough to sustain the original ideal of the rounding fathers. But the Saints held, as George Q.
Cannon stated, that when the government of God was established they would restore "the
government to its primitive condition when all the political parties shall have fallen into
chaos." 150 This could only be done by first building up Zion as a system of free and open
union.

Third, by the influence of Zion as a free, progressive, and independent economic

system based upon covenant relationships, the government of God could limit itself strictly
to the political sphere of society and be perfected in an unsocialized form as an instrument of
freedom and civil justice.

Fourth, the sustaining influence of Zion as an ensign would make it possible to

develop a world government on the principles. of true theocracy. A world order founded
upon democratic processes, with the ballot as the basis of appointment to political office,
would place power predominantly in the masses of uneducated and inexperienced people of
the earth, causing a leveling down rather than a lifting up action in human relations. People
in highly developed cultures with limited populations would be reluctant to accept or sustain
a system subject largely to the will of the majority, where that will could encroach upon
them and their interests. In such an order, one population group would be pitted against
another by the general operations of the system.

On the other hand, a system which placed control in small and powerful minorities of
unregenerated men would not be acceptable to the great masses of humanity. But with Zion
as an ensign of truth, brotherly union, and economic independence, and with theocratic
procedures for installing men in political office, a world government based firmly upon the
principle of consent could be developed. The divine system would not foster lust for power,
or incite a clash of interests, or pit one culture or population group against another. Political
conflict would be minimized by limiting the role of government strictly to the task of
establishing freedom and civil justice, and in carrying out necessary political operations.151
The rule of law, rather than the personal interests and desires of the people in social and
 241

economic matters, would prevail in establishing freedom and civil justice.

Finally, such a system would build confidence and respect among the people. Orson
Pratt said:

Zion will be the seat of government, and her officers will be far more respected, and
have far more influence, than those of any government upon the earth; all nations will yield
the most perfect obedience to their commands and counsels. There will be no party
politicians, and party newspapers to speak evil of them, as they now do of the President and
highest authorities of this nation; a word from them will control all the inhabitants of the
earth as one man. This great influence and high respect will not be obtained by swaying the
sceptre of tyrants -- by binding the people down with the strong arm of oppression; but it
will be because of their righteousness, and their faith in God, and because their power is
given to them from God; and they act, and speak, and counsel, and command in His name
and by His authority.152

Non-Church Members In The Government Of God

The Guarantee of Constitutional Rights

Non-members of the Church would have full privileges of citizenship within the
government of God and would be protected in the free exercise of their civil and religious
rights. This point Joseph Smith made clear in his "particular instructions" on the subject.
George Q. Cannon reported that he taught that the divine system would "not be for the
protection of the Church of Jesus Christ alone, but for the protection of all men, whatever
their religious views or opinions may be." Under its rule, no one would "be permitted to
overstep the proper bounds or to interfere with the rights of others."153 After asking if the
government of God would be "a shield to the Latter-day Saints alone," President Cannon
said on another occasion:

No. The apostate will have his civil rights under that kingdom.... The Chinaman, the
negro and the Indian-each of them will have his rights under that kingdom, and yet not be
members of the Church of Jesus Christ of Latter-day Saints .... It will protect the worshipper
of idols in his civil rights, in his rights as a man and as a citizen. A man may be an infidel ....
and yet so far as the civil authority is concerned, so far as the power that is wielded by that
which we call the Kingdom of God is concerned, that man will receive the amplest
protection; he will have the fullest enjoyment of his rights.154

Brigham Young expressed the same views. Were the kingdom of God fully
established "and the New Jerusalem built upon this continent," he explained, "... the
Latter-day Saints would not alone enjoy its blessings, but all denominations and
communities would be alike protected in their rights." 155 He stated further:
 242

If the Latter-day Saints think, when the Kingdom of God is established on the earth,
that all the inhabitants of the earth will join the church called Latter-day Saints, they are
egregiously mistaken. I presume there will be as many sects and parties then as now. Still,
when the Kingdom of God triumphs, every knee shall bow and every tongue confess that
Jesus is the Christ, to the glory of the Father. Even the Jews will do it then; but will the Jews
and Gentiles be obliged to belong to the Church of Jesus Christ of Latter-day Saints? No; not
by any means. Jesus said to his disciples, "In my Father's house are many mansions." ...
There are mansions in sufficient numbers to suit the different classes of mankind, and a
variety will always exist to all eternity, requiring a classification and an arrangement into
societies and communities in the many mansions which are in the Lord's house.156

The Saints hoped that the work of establishing the divine government and spreading
its blessings abroad would be a cooperative effort between the members and non-members of
the Church. In this light, the Quorum of the Twelve wrote in 1847:

Come then, ye Saints; come then, ye honorable men of the earth; come then ye wise,
ye learned, ye rich, ye noble, according to the riches and wisdom, and knowledge of the
Great Jehovah; from all nations, and kindreds, and kingdoms, and tongues, and people and
dialects on the face of the whole earth, and join the standard of Emmanuel, and help us to
build up the Kingdom of God, and establish the principles of truth, life and salvation ....

The Kingdom of God consists in correct principles; and it mattereth not what a man's
religious faith is; whether he be a Presbyterian, or a Methodist, or a Baptist, or a Latter-day
Saint or "Mormon," or a Catholic, or Episcopalian, or Mohammedan, or even pagan, or
anything else, if he will bow the knee and with his tongue confess that Jesus is the Christ,
and will support good and wholesome laws for the regulation of society, -- we hail him as a
brother, and will stand by him while he stands by us in these things; for every man's
religious faith is a matter between his own soul and his God alone.157

Non-Church Officers in the Government

Non-members of the Church were also to have a place as officers within the
government of God. George Q. Cannon quoted the Prophet as saying that there would "be
men acting as officers" in that system "who had no standing in the Church of Jesus Christ of
Latter-day Saints."158 Brigham Young made similar explanations. Having noted that
"several" men not members of the Church were included in the General Council,159 he said
in another statement:

A man may be a legislator in that body which will issue laws to sustain the inhabitants
of the earth in their individual rights and still not belong to the Church of Jesus Christ at all.
And further though a man may not even believe in any religion it would be perfectly right,
when necessary, to give him the privilege of holding a seat among that body which will
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make laws to govern all the nations of the earth and control those who make no profession of
religion at all; for that body would be governed, controlled and dictated to acknowledge
others in those rights which they wish to enjoy themselves.160

A revelation to John Taylor dealt with the role of nonmembers in the General Council,
as the nucleus from which the government of God would be developed on earth. Speaking of
the organization of that council by Joseph Smith, the Lord said:

Because, according to my eternal decrees, the free agency of men should be

guaranteed to all men, I moved upon him to introduce into my Kingdom certain parties not in
my Church, for the purpose of exhibiting unto my Kingdom that I would still maintain the
free agency of man, and that I hold inviolate that principle, and will still maintain it to the
end ....

They [non-members of the Church] may be admitted to the rights of representation in

the manner appointed, after subscribing [politically] to my covenants and commandments,
and have a full and free opportunity of presenting their views, interests and principles, and
enjoying all the freedom and rights of this Council; but they shall acknowledge me and my
laws in this Council, saith the Lord God; for my people's fights and immunities and free
agency shall be acknowledged as well as those of all other people, and my laws and
government shall be sustained, or I will not acknowledge you .... Shall all men be free? Yes,
free to do right; free to express their sentiments and opinions and have a full, fair and free
representation; but no man shall violate his covenants, pervert my laws, subvert others' free
agency, and trample upon mine authority in this Council, saith the Lord your God. 161

There are several significant points in this revelation: First, non-members of the
Church were deliberately admitted into the General Council to demonstrate that the
government of God would sustain the freedom of all men, and that nonmembers of the
Church would have a place in that government. Second, the divine government was based
upon the principle of covenant. In their appointment to be members of the General Council,
non-members of the Church would, with others, be required to subscribe to the secular
covenants upon which the system was based. Third, non- members of the Church would
have a full and free right to present their views, interests, and principles before the council.
But in doing so, they would have to acknowledge Christ and His law, and the authority of
His living oracles. Fourth, nonmembers would have to sustain the Saints and all men in their
just rights. Finally, though all would be free, true freedom within the government of God
carried corresponding responsibilities and obligations. There could be no such thing as true
freedom in error, which meant when applied to political economy, that men were free to do
right. 162 That is, they were free to act in accordance with the principles of freedom and
their concomitant responsibilities and obligations. The law would have claim upon those
who acted to the contrary. No member of the council had a right to violate his covenant to
sustain freedom and justice, pervert the laws of the system, subvert the agency of another
person, or destroy the authority of God which was in the council.
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Concessions and Benefits

Acceptance and support of the government of God required two major concessions by
non-members of the Church: first, they had to grant to the appropriate priesthood councils
the right to nominate men to political office, with the consent of the people expressed in the
appointment; second, they had to grant to the living prophet the right to set the policy of
government and to establish the law to secure freedom and civil justice for the citizens of the
kingdom.

These might appear to be concessions which non-members of the Church would not
willingly make or freely sustain. But there were benefits and advantages which non-members
could receive under the divine order which were unobtainable in any other way. First, they
would receive the guarantee of freedom and civil justice in common with the Saints. The
Prophet contended that it was not unreasonable to expect good men to uphold political forms
which were bound by constitutional provisions to sustain individual freedom, administer
justice to all, and leave the people free to carry out their respective religious, social, and
economic interests.

Second, non-members of the Church would share in the blessings of strength and
stability which would result from building up Zion.

Third, this arrangement would infuse enlightening spiritual and moral influences into
government, to uplift the functions of government and make them more responsive to the
Christian principles and ideals of justice and equity. Centuries ago, Aristotle suggested that
democracy was the best form of government, provided a high degree of morality existed
among the people. But he rated the same form of government as the least desirable when
moral principles were lacking in the people. Whatever its form, uplifting spiritual and moral
elements are essential to good government. The closer the will of the people approaches the
will of Christ as expressed in a true theocracy, the greater freedom, justice, and union they
enjoy.

Fourth, non-members of the Church would be blessed by the many and varied benefits
which would result from Zion being raised as an ensign and a standard, showing the world
how to Christianize society, achieve true social and economic justice, maintain freedom and
civil justice, and promote a kind of union which was ideal in individualism. In short, they
would share in the blessings of a system which would exalt intelligence and orient power to
uplift all men.

Finally, not only would non-members of the Church receive the full rights of
citizenship and share in the benefits of the system, they would be given a meaningful role as
officers in the government of God and have their interests properly represented in that
system.
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Summary

The government of God derived its primary authority from the Holy Priesthood. Being
an unsocialized state, it was a true theocracy designed to perfect the Constitution of the
United States in the direction of its original concept, as an instrument of freedom and civil
justice uncontrolled by political parties. For this reason, the Prophet declared: "I am the
greatest advocate of the Constitution of the United States there is on the earth." 163

Officers of the government of God were to utilize the Spirit of revelation to

supplement rule by law. In this respect, the General Council was to act as a Living
Constitution. The establishment of individual freedom and civil justice was the primary
concern of government. Under the divine system, these blessings would be guaranteed to all
men, with provision to see that men actually received them. But Zion was expected to play
an important role in the divine plan. The Church would produce the government of God.
And while that government would be a shield around the Church, Zion, as an ensign and a
standard, would provide the foundation of free and open union upon which the state would
rest; it would show all men the way to social and economic justice; and it would make
possible a world government that would not foster lust for power, incite a clash of interests
among people, or pit one group against another. Non-Church members would enjoy full civil
and religious liberty and meaningful positions as officers within the government of God.

Chapter 12

Zion's Perfect Order

I saw thrones, and they sat upon them, and judgment was given unto them; ... and they
lived and reigned with Christ a thousand years. -- JOHN THE APOSTLE.

Joseph Smith taught that Zion's perfect order was patriarchal in structure and was
sometimes called the patriarchal order of the priesthood. This divine order centered in Jesus
Christ, the Father of eternal life to all who are born of water and of the Spirit into His
celestial family. When fully developed, it would rest upon the sacred covenants of the
priesthood administered in the temple,1 and it would include in its program the economic,
social, and political systems discussed in this volume. In encouraging the Saints to finish the
temple at Nauvoo, the Prophet promised: "You will then receive more knowledge
concerning this [patriarchal] priesthood."2

The Nature Of The Divine Patriarchal Order

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The Perfect Order of Zion

By the spring of 1836, Joseph Smith had set forth the full organization of the Church,
except for the auxiliary organizations which were added later. As he finished conducting the
solemn assembly in the Kirtland Temple, on March 30th of that year, he said: "I ... observed
to the quorums, that I had now completed the organization of the Church, and we had passed
through all the necessary ceremonies, that I had given them all the instruction they needed,
and that they were now at liberty, after obtaining their licenses, to go forth and build up the
Kingdom of God." 3 Yet the Prophet wrote of the Saints in 1839: "It has been the plan of the
devil to hamper and distress me from the beginning, to keep me from explaining myself to
them, and I never have had opportunity to give them the plan that God has revealed to me." 4

The ultimate plan the Prophet wanted to reveal to the Saints was not the mere
organizational plan of the Church, but the divine patriarchal order. As he prepared to
develop that family order among the Saints, he said, in March, 1842: "The Lord was going to
make the Church of Jesus Christ a kingdom of priests, a holy order, a chosen generation, as
in Enoch's day."5 Because the divine order of priests and kings would be built by means of
the temple, he stated that the Church could not be "fully organized, in its proper order," until
the Nauvoo Temple was built, where places would "be provided for the administration of the
priesthood" to establish the perfected family order.6

To establish the true order of the kingdom, man had first to receive the gospel by
baptism, which was the basic covenant of salvation. He then had to be given the
Melchizedek Priesthood and its sacred covenants, including the new and everlasting
covenant of marriage, which were the covenants of exaltation. On these covenants Zion was
to be established as a divine patriarchal order with new social and economic principles
which had their roots in the gospel of Christ.

The perfected system built up and sealed by the power of the priesthood was the
Church of the Firstborn. Joseph Smith stated that through the sacred rites of the temple the
faithful could receive the blessings which had "been prepared for the Church of the First
Born."7 That Church was the divine patriarchal order in its eternal form.8 This meant that
the work of building the divine family order was primarily a preparation for eternity, as well
as for the Second Coming of Christ when "the general assembly of the church of the
first-born shall come down out of heaven, and possess the earth, and... have place until the
end come."9

Parley P. Pratt also made it clear that the eternal system was patriarchal in its form.
"The order of God's government, both in time and in eternity, is patriarchal: that is, it is a
fatherly government," he said. "Each father who is raised from the dead and made a partaker
of celestial glory in its fulness, will hold lawful jurisdiction over his own children, and over
all the families which spring of them to all generations, for ever and ever." 10 The divine
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order was patterned after a prior system in heaven. It was "the order observed among
celestial beings, in the celestial world," Orson Spencer explained. "When God sets up any
portion of his kingdom upon the earth, it is patterned after his own order in the heavens." 11

The design of the eternal family was to give every worthy man a fulness of the
priesthood. 12 As stated earlier, this was "the highest order of the Melchizedek Priesthood,"
by which the faithful could "secure the fullness of those blessings ... prepared for the Church
of the First Born, and come up and abide in the presence of the Eloheim [the Gods] in the
eternal worlds." 13 Of the fulness of the priesthood, an acquaintance of Joseph Smith said:

The Lord informed the Prophet that the temples were the places to receive "the
fullness of the priesthood." ...

These additional powers included all of the keys that belong to the holy priesthood on
the earth, or were ever revealed to man in any dispensation, and which admit men and
women within the veil. They enable them to pass by the angels and the gods, until they get
into the presence of the Father and the Son. They make of them kings and priests, queens
and priestesses to God, to rule and reign as such over their posterity and those who may be
given to them by adoption.... It gives them the fight to the tree of life, and the "seal of the
living God in their foreheads," spoken of by John the revelator. No marvel, then, that the
Lord requires sacred places for such great and glorious things -- "the fullness of the holy
priesthood" to be restored.14

As early as 1832, a revelation to Joseph Smith said of those who were exalted in
celestial society: "They are they who are priests and kings, who have received of his fulness,
and of his glory." 15 Speaking of this divine priesthood order, Orson Pratt said:

The Kingly authority is not separate and distinct from the Priesthood, but merely a
branch or portion of the same. The Priestly authority is universal, having power over all
things; the Kingly authority until perfected is limited to the kingdoms placed under its
jurisdiction: the former appoints and ordains the latter; but the latter never appoints and
ordains the former: the first controls the laws of nature, and exercises jurisdiction over the
elements, as well as over men; the last controls men only, and administers just and righteous
laws for their government. Where the two are combined and the individual perfected, he has
almighty power both as a King and as a Priest; both offices are then merged in one. The
distinctions then, will be merely in the name and not in the authority; either as a King or a
Priest he will then have power and dominion over all things, and reign over all. Both titles,
combined, will then not give him any more power than either one singly. It is evident that
the distinctions of title are only expressive of the condition of things prior to the glorification
and perfection of the persons who hold the Priesthood; for when they are perfected, they will
have power to act in every branch of authority by virtue of the great, and almighty, and
eternal Priesthood which they hold; they can then sway their sceptres as Kings, rule as
Princes, minister as Apostles, officiate as Teachers, or act in the humblest or most exalted
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capacity.

There is no branch of the Priesthood so low that they cannot condescend to officiate
therein; none so high that they cannot reach forth the arm of power and control the same.16

The Concepts of Patriarchal Order

Joseph Smith referred to the divine patriarchal order as "the kingdom of an endless
life." He then observed: "The sacrifice required of Abraham in the offering up of Isaac,
shows that if a man would attain to the keys of the kingdom of an endless life, he must
sacrifice all things."17 This kingdom in which each worthy man could receive the keys
referred to by the Prophet, and a fulness of the priesthood, was based on several concepts:
First, it is God's work and the means by which He continually increases in glory to bring to
pass the immortality and eternal life of man.18

Second, to realize his full potential as an exalted being in this eternal family, man
must be organized as a personage of spirit, tabernacled in a body of flesh and bones, and
endowed with the full glory and power of the Man of Holiness, including the power to beget
children in the resurrection and develop glory in them through the same divine plan.

Third, before the Saints could become like the exalted Man of Holiness in every way,
they had to be organized into an eternal family order under the Father and His Only Begotten
Son, Jesus Christ. This eternal family was a continuous, on-going priesthood organization
called the divine patriarchal order. It had its origin in eternity before the earth was formed,
and it came down by generation from God through Adam to the great patriarchs of this earth.
19 Each ordinance by which the eternal order was established was a dynamic, life-giving
function by which man could acquire divine attributes and powers of life through the Holy
Spirit. The symbolic elements of gospel ordinances represented significant phases of earth
life or some prominent feature of the program by which the plan of eternal life was given to
men, such as the experiences of birth, death, the atonement, and the resurrection.

Fourth, the Saints were expected to develop Zion's economic and social programs and,
eventually, to establish the government of God in their midst as features of the law of the
divine patriarchal order.

Fifth, by applying the principles and laws of the gospel in their lives, the Saints could
make sure their calling and election to the sacred family relationships of the patriarchal order
in eternity. 20 Only by doing this and being sealed in the marriage and family relationship
could they become priests and kings (and priestesses and queens) in the celestial order in
eternity. The power to seal was held by the living prophet and president of the Church. 21

Finally, when the Saints applied celestial law and were united as heirs with the greater
eternal family in the presence of God, they would receive a fulness of the priesthood and be
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made recipients of the glory that those exalted beings possess, to the degree the Saints were
able to receive and apply it to their good. 22

Brigham Young expressed the basic idea of the eternal family in the following
statement:

When the Holy Priesthood, which is after the order of the Son of God, is upon the
earth, and its organizations, ordinances, gospel, powers, authorities and blessings, are
enjoyed by the children of men; then by means of sealing powers and keys, and an
everlasting covenant, the sons of men become the sons of God by regeneration, and are
entitled, every man in his order, to the privileges, exaltations, principalities and powers,
kingdoms and thrones, which are held and enjoyed, by the Great Father of our race; and all
these are obtained through the law of natural increase, and the saving of that which the
Father puts in our power.23

Adam was an example:

The Lord administered comfort unto Adam, and said unto him: "I have set thee to be
at the head -- a multitude of nations shall come of thee, and thou art a prince over them
forever." So, in like manner, every faithful son of God, becomes, as it were, Adam to the
race that springs from his loins, when they are embraced in the covenants and blessings of
the Holy Priesthood; and in the lapse of eternity, and in the progress of eternal lives, every
true son of God becomes a king of kings, and a lord of lords.24

But the final order and all its objectives were not to be fully realized by the Saints in
mortality. Heber C. Kimball reported a vision given to Joseph Smith in which "he saw Adam
open the gate of the celestial city and admit the people one by one. He then saw Father Adam
conduct them to the throne one by one, when they were crowned Kings and Priests of
God."25 Brigham Young concurred:

We have not yet received our kingdoms, neither will we, until we have finished our
work on the earth, passed through the ordeals, are brought up by the power of the
resurrection, and are crowned with glory and eternal lives. Then he that has overcome and is
found worthy, will be made a king of kings, and lord of lords over his own posterity, or in
other words: A father of fathers. This latter rendering, is more strictly in accordance with the
original text. 26

The Three Basic Roles of Fatherhood

Before man can be exalted in the divine patriarchal order in eternity, he must be born
into each of the basic stages of the divine plan of life, spirit life, physical life, and eternal
life.27 He must also acquire the power of fatherhood in each of these stages of life by giving
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or developing the respective endowments of life in others. Only those who attain the right
and power to be fathers in all of these basic stages of life in the resurrection will be exalted
within the divine patriarchal order. They will receive a fulness of priesthood and of glory
and will be made in every essential way beings like the exalted Man of Holiness.

Man a Father Physically. Becoming a father in physical life is an important function in

the over-all plan of life and salvation, and the commandment to multiply and replenish the
earth is reaffirmed in modern scripture. 28 But mortality is a probationary state where man is
proved in the use he makes of the attributes and powers of life given on earth. Those who fill
the measure of their creation here will have this power restored to them in the
resurrection.29

Man a Father Spiritually, in Eternal Life. Man must also become a father to his
children spiritually, by developing in them the living powers and attributes of the Holy
Spirit. His greatest role of fatherhood in the divine patriarchal order, in fact, was to develop
in his children the divine attributes and powers which led to celestial glory, or eternal life, so
they could receive them in their fulness in the resurrection. Glorification, not merely the
giving of physical bodies and resurrection, is the grand object of the divine plan of life and
salvation. 30

Joseph Smith held that man as a mere physical being in mortality is not a whole
creature. By the transgression in Eden, Adam lost the divine powers and attributes of life he
possessed in the presence of God. Being cut off from the Spirit, or glory of God, he suffered
a literal spiritual death. In order for man again to obtain these divine powers and attributes of
life, he must be born into the eternal family of Christ.31 He must then mature in the new
endowments of life and become a father spiritually by developing these in his children in the
flesh.

A father who developed these powers of eternal life in his children, after receiving the
sacred rites of the eternal family order in the temple by which he could become a priest and a
king over his posterity, was a true patriarch or evangelist. Joseph Smith stated that "an
evangelist is a patriarch."32 Of early patriarchs in this order, a revelation said: "They were
preachers of righteousness, and spake and prophesied, and called upon all men, everywhere,
to repent; and faith was taught unto the children of men." 33

Exalted Man a Father of Spirits. The Prophet taught that those who receive all the
powers and attributes of the divine plan of life and salvation in the resurrection will be given
power to beget spirit children -- to go to the realm of that pure fine substance called spirit,
with its inherent properties of life or intelligence, and, by a process of conception and birth,
to organize spirit beings, as man was organized by the Man of Holiness and His exalted
companion in the pre- earth state of existence.34 This is the first stage of life in which man
becomes a son, and it will be the last in which he will become a father. Thus he fulfils the
eternal design that the first shall be last.35 Exalted man, endowed with a fulness of glory in
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the resurrection, will then have power to beget spirit children and take them through a first
estate, open up the way for them to obtain physical bodies in a probationary state, and, by
means of an only begotten son in that fallen state, give remission of sins and the powers and
attributes of eternal life to all who will comply with the eternal plan of life and salvation.
This is the eternal program of life as it is carried out within the patriarchal order in eternity.

The Role of Woman in the Patriarchal Order

Joseph Smith made a point of the fact that faithful women, as well as men, could enjoy
the spiritual gifts and powers of the gospel, and exercise spiritual gifts to bless and benefit
others. In speaking to the Female Relief Society at Nauvoo, he noted that some foolish
things were being circulated "against some sisters not doing right by laying hands on the
sick." He countered by citing the promise of Jesus, in Mark 16:16-18, that signs and gifts
were to follow those who believed, then observed: "No matter who believeth, these signs,
such as healing the sick, casting out devils, &c., should follow all that believed, whether
male or female."36

The Prophet taught further that through the rites of the temple, faithful women would
achieve exaltation within the eternal family order, as priestesses and as queens to their
husbands and over their posterity for endless ages of time. This meant that within the home,
women shared priesthood fights with their husbands. A priestess is a female priest -- one
who exercises priestly rights and powers by virtue of the priesthood. In this context, a queen
is a woman with a political stature and power in the home, within the patriarchal order of the
priesthood. Looking to the fruition of the divine program in eternity, Brigham Young
promised: "The man that honors his priesthood, and the woman that honors her Priesthood,
will receive an everlasting inheritance in the kingdom of God." 37

The priesthood rights of women pertained to the home; they did not extend in a
general way to the Church. But within the divine patriarchal order, a woman's ministry in the
home was derived from the priesthood, and the functions of teaching, guiding, and directing
her family were priestly acts. Charles W. Penrose explained the basis of the priesthood fights
of women: "When a woman is sealed to a man holding the Priesthood, she becomes one with
him .... The glory and power and dominion that he will exercise when he has the fulness of
the Priesthood and becomes a 'king and a priest unto God' she will share with him. This did
not mean that a woman merely became a recipient of the blessings of the priesthood which
her husband held, but that being one with him in the new and everlasting covenant of
marriage she held priesthood rights in their family in connection with him. In his address to
the Relief Society, Joseph Smith thus "spoke of delivering the keys of the Priesthood to the
Church [through the sacred rites and appointments made in the temple], and said that the
faithful members of the Relief Society should receive them in connection with their
husbands, that the Saints whose integrity has been tried and proved faithful, might know
how to ask the Lord [through the keys of divine communication given in the temple] and
receive an answer." 38 Having disclosed this glorious fact, the Prophet said of faithful
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women: "The keys of the kingdom are about to be given to them, that they may be able to
detect everything false; as well as to all the Elders who shall prove their integrity in due
season." 39

The Political Features of the Divine Patriarchal Order

In the perfected program of the kingdom, the political law of the government of God
was designed to center in the divine patriarchal order. Through the eternal family, Christ
would reign as King of kings 40 -- over those who were kings in the patriarchal system.
"Every family is a kingdom, a nation, a government, within itself, to a certain extent," a
Latter-day Saint writer pointed out; "and the head of the family is the legislator, the judge,
the governor. This is what constitutes the patriarchal office, and was originally the sole
government for all the inhabitants of the earth." 41

When the divine patriarchal order was instituted in the early ages of the world, it
included the political program. John Taylor wrote:

Adam was the natural father of his posterity, who were his family and over whom he
presided as patriarch, prophet, priest, and king. Both Abraham and Jacob stood in the same
relationship to their families. 42

Abraham referred to the political aspects of the divine patriarchal order in the early
ages of the world when he wrote of "the first government of Egypt" after the flood. That
system, he explained, was patterned "after the government of Ham [the son of Noah], which
was patriarchal." Continuing, he said: "Pharoah, being a righteous man, established his
kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate
that [political] order established by the fathers in the first generations, in the days of the first
patriarchal reign, even in the reign of Adam, and also of Noah."43

As patriarchs, both Adam and Noah were kings as well as prophets and priests in the
order of society which they had received from God. The divine patriarchal order was the
basis of their "patriarchal reign." 44 Apparently the eternal family order was designed to be a
standard of truth and righteousness in all aspects of life, and many who Were not directly
identified with the patriarchal order spiritually were united with it politically, so that they
could benefit from its righteous standard and be governed in political affairs by its law of
justice and equity.

This was the divine system which Joseph Smith sought to establish in preparation for
the Second Coming of Christ. In a masterful letter on the nature of the kingdom, he asked:
"If the Saints are not to reign, for what purpose are they crowned?" He then cited the
revelation of John the Apostle to the effect that the Saints would be made "kings and priests
unto God," and that "they should reign on the earth."45 Of the fact that the divine system
was to be built by means of the temple, the Prophet said:
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As soon as the Temple and baptismal font are prepared, we calculate to give the Elders
of Israel their washings and anointings, and attend to those last and more impressive
ordinances, without which we cannot obtain celestial thrones. But there must be a holy place
prepared for that purpose, ... that men may receive their endowments and be made kings and
priests unto the Most High God, having nothing to do with temporal things, but their whole
time will be taken up with things pertaining to the house of God.46

This program was designed to center political power and responsibility in the home,
and to make all organizations of government auxiliary to the home. In explaining what it
meant for a righteous man to be made a king and a priest in the divine patriarchal order,
Brigham Young said:

We understand that we are to be made kings and priests unto God; now if I be made
the king and lawgiver to my family, and if I have many sons, I shall become the father of
many fathers, for they will have sons, and their sons will have sons, and so on, from
generation to generation, and, in this way, I may become the father of many fathers, or the
king of many kings. This will constitute every man a prince, king, lord, or whatever the
Father sees fit to confer upon us.

In this way we can become King of kings, and Lord of lords, or Father of fathers, or
Prince of princes, and this is the only course, for another man is not going to raise up a
kingdom for you. 47

This did not mean that each family was autonomous, or that every father personally
directed all of the political affairs of the family. In the patriarchal order of ancient Israel
there was a chief ruler, which office descended by lineage in a given family, who
administered the central political program of the whole house of Israel, representing the will
and interests of the several tribes and families.48 The right of the chosen family to produce
the chief ruler apparently included the right of one of its members to be the immediate king
over Israel, with the promise that the Messiah -- the King of kings -- would come through
that lineage. 49

This order is reflected in the Book of Mormon, where political authority in the major
Nephite systems of government descended by lineage.50 When King Benjamin announced
that he would confer the government upon his son Mosiah, the people came together in a
meeting which was structured to reflect its patriarchal nature. The record states:

When they came up to the temple, they pitched their tents round about, every man
according to his family, consisting of his wife, and his sons, and his daughters, and their
sons, and their daughters, from the eldest down to the youngest, every family being separate
one from another.
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And they pitched their tents round about the temple, every man having his tent with
the door thereof towards the temple, that thereby they might remain in their tents and hear
the words which king Benjamin should speak unto them.51

The Chosen Lineage The Presiding Family

Through Joseph Smith, the Lord revealed that in the early ages Of the world God
appointed a specific family to be the center of the divine patriarchal order and to receive
authority over it on earth. He also gave that family the responsibility of building the eternal
order; and He extended all of their appointments to their children and descendants in the
flesh. Abraham wrote that the divine patriarchal order "came down from the fathers,
even the right of the firstborn." He therefore referred to "the appointments of God unto
the fathers concerning the seed." 52 In a revelation to Joseph Smith, the Lord explained that
"this order of this [patriarchal] 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." 53

The rights, privileges, blessings, and promises which were given to the chosen family
of the divine patriarchal order are the following: first, the promise of a numerous posterity
which would continue in the world and out of the world (in the resurrection) without end;
second, the right to receive the articles of adoption by which the faithful could become sons
and daughters of Jesus Christ in eternal life; third, the right to bear the priesthood of God, to
administer its ordinances, and to perform the services of God; fourth, the right to receive the
covenants and sealing powers which pertain to the divine patriarchal order, by which that
eternal system could be established upon the earth and perpetuated in eternity; and, fifth, the
right, by building the eternal family order, to be endowed as heirs with the glory and power
of God.54

Two major responsibilities were given to the chosen family: first, they were to build
the divine patriarchal order to be an ensign and a standard to the world; and second, they
were to teach the gospel to all other families of the earth, so that repentant souls could
become the sons and daughters of Christ and receive the blessings of the eternal family. This
meant that those in the chosen lineage were given responsibilities commensurate with their
privileges. And as they fulfilled those responsibilities, the faithful from other families were,
by adoption, made their children under Christ in the eternal order. The Doctrine of Election
and the Patriarchal Order

God's appointment of rights, promises, and blessings to the presiding family of the
divine patriarchal order began in the Grand Organizational Council before Adam was placed
upon the earth. There, initially, the appointment, or election, of a chosen lineage was
made.55 In its broadest meaning, the doctrine of election includes all of the appointments the
Lord made in the Grand Organizational Council pertaining to all the families and nations of
men on earth. The Apostle Paul wrote: "God... hath made of one blood all nations of men for
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to dwell on all the face of the earth, and hath determined the times before appointed, and the
bounds of their habitation."56

In a more restricted sense, the doctrine of election in the flesh dealt with the
appointments God gave to those who would be born on earth as heirs to rights, promises, and
blessings within the divine patriarchal order. Moses taught ancient Israel that the spirits who
were born in the lineage of Abraham, through Isaac and Jacob, existed as a distinct group in
man's pre-earth life.57 The Lord's call to Abraham, therefore, was that he would stand as a
father in the flesh to that pre-earth spirit group, and that through him the divine patriarchal
order would be built upon the earth after his day.58

The scriptures also refer to an election, or divine appointment, given to some who are
not born into the elect family of the divine patriarchal order. They are given the right to enter
the divine family by subscribing to the articles of adoption. As sons and daughters of Christ,
they are then given membership in the chosen family, or in one of its major branches.59 The
Apostle Paul wrote that the saints at Ephesus, many of whom were gentiles, had been chosen
in God "before the foundation of the world" to become children of Christ.60 The Book of
Mormon places the gentiles on the Western hemisphere in this category. They are promised
that by obedience to the gospel they can "come into the covenant and be numbered among ...
the remnant of Jacob" -- the descendants of the patriarch Jacob through Joseph -- to whom
God gave this land for an everlasting inheritance.61

The Birthright

Within the divine patriarchal order the firstborn son of the presiding family was the
natural heir to the birthright and its responsibilities, if he was worthy and able to fulfil its
divine requirements. 62 A similar order existed in each family within the system. This was a
heavenly order, patterned after the family of the Man of Holiness where Jesus was the
Firstborn. 63 Of the antiquity of the birthright, Erastus Snow said: "This seems to have been
an order existing in the heavens even before Adam, for it is written of Jesus, the Lamb of
God, that he was the firstborn of many brethren."64

The birthright which was given to the presiding family and its descendants included
the right to organize and preside over the divine patriarchal order. Specifically, three things
should be mentioned.

First, a presiding patriarch in each successive generation held the keys of the
priesthood over the total family. This office belonged by right to a member of the family
which had the birthright, and it continued from father to son in the presiding line of that
family. It was not the same office as the Patriarch to the Church, whose fight was to bestow
patriarchal blessings and designate officially the tribe or major family in the total system
through which a person received the blessings of the order.65 The presiding patriarch was a
priest and a king, with power to direct the functions of the eternal family in a given
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generation. 66 As a priest, the presiding patriarch held the highest spiritual authority among
the people of God in his generation, with the right to direct all the spiritual activities of the
kingdom of God. As a king, he had the right to administer the program of the government of
God which had its center in the eternal family order.

Second, the birthright family had a right to hold the keys of bestowing patriarchal
blessings upon the children of God. This meant that the office of Patriarch to the Church
belonged by divine appointment to the birthright family.

Third, worthy members of the birthright family had the right, when properly
appointed, to administer the sacred ordinances and covenants of the temple to all other
families of the righteous, to organize the divine patriarchal order, and to place the seals of
the priesthood upon separate family units preparatory to their endowment with glory. 67

The birthright also included the right to be the heir of a father's kingdom. Of the vast
domain of the Man of Holiness, Joseph Smith said: "Jesus Christ is the heir of this
kingdom."68 The same principle applied to the birthright son of the presiding patriarch over
the divine patriarchal order, and to all birthright sons of families within the eternal system.
Each inherited that which belonged to his father, with the opportunity to occupy the same
position in his generation that his father held in the generation above him. Brigham Young
said: "Pertaining to the kingdom of God, to this earth, to the organization of it, to the
bringing forth of the children of men upon it, to the preparatory Gospel or law to fit and
prepare them, after receiving their tabernacles, to enter again into the presence of their
Father and God, this heirship, this right did belong, still belongs, and for ever will belong to
the first-born son in every family of Adam's race."69

As the heir, the son with the birthright was required to administer faithfully the law of
his father in the government of the family. Accordingly, Christ speaks and acts as the Father
in administering the will of that primary being to the other children of the Man of
Holiness.70 The birthright son was also required to promote the well-being of others in the
family. Jesus made the atonement to provide for the salvation and eternal happiness of others
of the Father's family. In the same manner the birthright son in every generation and family
within the patriarchal order was to give himself in service and sacrifice to provide for the
well- being of his brothers and sisters.

A provision was made that all other faithful sons in a family could become joint-heirs
to their father's kingdom through the birthright son. In this way they, too, could inherit all
that their father had. Joseph Smith said, for example, that in the kingdom of God a righteous
man could become "a joint-heir of the heirship of the Son." 71 In Zion, the law of
consecration and stewardship was to be adapted to this divine order. The Saints were to
consecrate to Christ all that they possessed in order to become heirs through Him in the
Father's kingdom; and the divine economic program was to function within the framework of
the family order.
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The Contingent Nature of Man's Election

The appointments pertaining to the divine patriarchal order which were made in man's
pre-earth state, were contingent in nature. Having been called of God by prophecy in his
pre-earth state to receive a given responsibility on earth, man must therefore receive the
more sure word of prophecy before he has a guarantee that the place and responsibility will
be his in eternity. In the same way, man's pre-mortal election to family blessings and
appointments in mortality must be followed by his making his calling and election sure to
them before he has a final claim upon them in the resurrection.72 Joseph Smith taught that
"unconditional election of individuals to eternal life" within the divine patriarchal order was
not taught by ancient prophets and apostles. Of the Lord's policy pertaining to those in select
lineages in the flesh, he said: "He passes over no man's sins, but visits them with correction,
and if His children will not repent of their sins He will discard them." 73

The Predominance of Spiritual, Rather than Physical, Relationships

Though both physical and divine powers and attributes compose the total life of an
exalted being, those divine powers and attributes of life which constitute celestial glory are
greater and more significant than the physical endowments man receives by virtue of his
body of flesh and bone. It may be for this reason that the line through which divine powers
and attributes of life are administered takes precedence over the physical line in a given
family and the rights associated with physical lineage. In organizing the divine patriarchal
order and setting its final mold for eternity, the lines of faithful men, through which spiritual
powers and attributes of eternal life are given to others, have preeminence over the family
lines through which men receive physical bodies on earth. Only when a physical lineage
conforms to the established line in the eternal family order through which the powers of
eternal life are given, and is in harmony with that line, is the physical line honored and given
a permanent place within the eternal order. For example, if a father of children physically
fails to become their father by developing in them the divine powers and attributes which
lead to eternal life, he will have no claim upon them as children in eternity.

The predominance of the spiritual over the physical is illustrated in several ways.
Jesus was born on earth in the flesh in the meridian of time, but, because He was the Son of
God and had acted from the beginning to develop the divine powers and attributes of eternal
life in the faithful, He is the Father, under the Man of Holiness, to all people on earth who
obtain a place in the divine patriarchal order.74 Of those who are exalted in the great family
order of the celestial kingdom, the Lord revealed to the Prophet: "They are Christ's, and
Christ is God's."75

In ancient times the right of authority in the divine patriarchal order followed the
physical line of descent only when those who had claim upon it in the flesh were righteous
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and qualified by faith to receive it. When Reuben, the firstborn of Jacob, transgressed the
early chronicler said: "His birthright was given unto the sons of Joseph the son of Israel and
the genealogy is not to be reckoned after the [original] birthright.

Joseph Smith, in his Inspired Revision of the Bible, gave another illustration from the
family of Jacob that shows the predominance of the spiritual over the physical in the divine
patriarchal order. The patriarch Joseph, the favored son of Jacob, had two sons, Manasseh
and Ephraim.76 When Joseph took these sons to his father, Jacob said of them: "Behold,
they are mine, and the God of my fathers shall bless them; even as Reuben and Simeon they
shall be blessed, for they are mine; wherefore they shall be called alter my name."77 Having
taken Manasseh and Ephraim to be his own sons, Jacob then appointed Ephraim, the younger
of the two, to be the firstborn under himself and Joseph, over the other patriarchs of Israel.78
By virtue of spiritual prerogatives, a nephew in the flesh became the elder brother of his
uncles in the divine patriarchal order.

An example in the political sphere of the patriarchal order also illustrates this point.
By a sacred anointing, David, the son of Jesse, became king of Israel after Saul, and received
the promise that this office would extend to his descendants in the flesh.79 But David did
not remain faithful and did not make sure his appointment to be a king in the glorified house
of Israel (the divine patriarchal order) in the resurrection. Nor was there a king in Israel after
David who qualified to receive the eternal blessing David would have received had he not
transgressed. Joseph Smith explained that the eternal appointment David received will "be
taken from him and given to another by the name of David in the last days, raised up out of
his lineage." 80 In eternity the latter-day David will apparently take the place in the divine
family order that his illustrious, but wayward, ancestor would otherwise have had. By divine
anointing, the power and office of the latter-day David will extend back in mortal time, and
his rule in eternity will be over those who lived on earth before his day.

The fact that the promises of the divine patriarchal order were contingent in nature and
that a man who could minister spiritual powers of life had a claim above one who held the
general rights which pertained to the flesh meant that the firstborn physically did not always
become the heir. Seth, the next presiding patriarch after Adam in the divine family order of
this earth, had several older brothers.81 Yet he became the heir in Adam's family. It is
possible, also, that others who became patriarchs in the antediluvian period were not the
firstborn in their respective families, for they were born after their fathers had lived to a great
age. 82 After the flood, departures from the law of primogeniture were made from time to
time as occasion required. Isaac was not Abraham's firstborn son. 83 Jacob obtained the
birthright instead of Esau. 84 The fact has been noted that the rights of the firstborn within
Jacob's family were transferred from Reuben to Joseph,85 and then to Ephraim instead of
Manasseh.86 Finally, in the family of King David, Solomon was not the firstborn.

A similar departure was made in modern times in the family of Joseph Smith, Sr.
Brigham Young said:
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The Lord makes his selections according to his own mind and will with regard to his
ministers. Brother Joseph Smith, instead of being the first born, was the third son of his
father's family who came to maturity, yet he is actually the heir of the family; he is the heir
of his father's house. It seems to us that the oldest son would be the natural heir; but we see
that the Lord makes his own selection.87

The Program of The Divine Patriarchal Order

The Family Education Program

With the home as the basic unit of the divine patriarchal order, all programs of the
Church were designed, first, to aid family members apply the law of Christ in their lives and,
second, to assist family patriarchs and their wives to fulfil their responsibilities within their
respective families. This was particularly true of the educational program in Zion, which was
to center, ultimately, in the house of the Lord. That program was designed to help develop
the individual and, in a supporting role, sustain the home as the basic institution in Zion. The
family patriarch, not society, had the primary responsibility of instructing children in the
divine plan of life and salvation. Nephi expressed the guiding principle underlying a true
patriarchal system when he wrote: "I, Nephi, having been born of goodly parents, therefore I
was taught somewhat in all the learning of my father."88

Revelations to the Prophet stressed the need for parents to teach their children the
regenerating truths of the gospel. The Lord stated that "great things" were required of
parents,89 and that unless parents in Zion and her stakes taught their children the doctrines
of the gospel "when eight years old, the sin be upon the heads of the parents."90 Having
explained in another revelation that "the glory of God is intelligence, or, in other words, light
and truth," the Lord then said: "If have commanded you to bring up your children in light
and truth." 91 Thus parents were given the primary responsibility of aiding in the spiritual
regeneration and ultimate glorification of their children. Lorenzo Snow declared:

Men ... ought to be, when in the presence of their families, filled with the Holy Ghost,
to administer the word of life to them as it is administered in this stand from sabbath to
sabbath. When they kneel down in the presence of their wives and children they ought to be
inspired by the gift and power of the Holy Ghost, that husband may be such a man as a good
wife will honor, and that the gift and power of God may be upon them continually. They
ought to be one in their families, that the Holy Ghost might descend upon them, and they
ought to live so that the wife through prayer may become sanctified, that she may see the
necessity of sanctifying herself in the presence of her husband, and in the presence of her
children, that they may be one together, in order that the man and the wife may be pure
element, suitable to occupy a place in the establishment and formation of the kingdom of
God, that they may breathe a pure spirit and impart pure instruction to their children, and
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their children's children."92

Heber C. Kimball spoke specifically of the transforming power of this divine program
and its effects upon children. "Truth is the sanctifier of those who love it and are guided by
it," he explained. When the Spirit of truth abides significantly in parents, they transmit its
sanctifying effects to their offspring. "Jesus Christ proceeded from his Father," Elder
Kimball explained as a case in point, "and inherited germs of his Father's perfections and the
attributes of his Father's nature, so that he sinned not." The same principle can apply, to a
degree, to man. "If the attributes of our nature become refined and regenerated by the truth,"
Elder Kimball continued, "our offspring must inherit those perfections, more or less." He
therefore admonished:

Then, how essential it is that parents should, by living their religion, improve
themselves for the improvement of their race. We, too, are the children of God, but we are
the offspring in the flesh of fallen and degenerate parents, and we are prone to sin as the
sparks fly upward; but by observing the truth, and by following the direction of the Holy
Priesthood which has been restored in our day, we may overcome the evil that is within us
and that is in the world, begin to improve and perfect the attributes of our nature, which are
like the attributes of the nature of God, and lay the foundation of goodness and truth in our
offspring.93

In Zion, men were to be taught the truths of the gospel in the temple, at least the
higher gospel doctrines, then instruct their families within the sacred environs of their
homes. The family of Joseph Smith, Sr. had a place set aside in their yard where they "were
in the habit of offering up their secret devotions to God." 94 Their "usual services" at home
in the morning consisted of "reading [from the scriptures], singing and praying."95 Of the
Prophet's family services in the evening, an acquaintance said:

I arrived at his house about nine o'clock just as his family was singing, before the
accustomed evening prayer. His wife Emma [was] leading in the singing. I thought I had
never heard such sweet, heavenly music before. I was equally interested in the prayer offered
by the Prophet.96

While incarcerated in Liberty Jail, Joseph Smith wrote to his wife of her responsibility
in their family:

My Dear Emma, I think of you and the children continually .... Tell them father loves
them with a perfect love .... Do teach them all you can, that they may have good minds. Be
tender and kind to them. Don't be fractious to them, but listen to their wants. Tell them father
says they must be good children, and mind their mother .... There is great responsibility
resting upon you, in preserving yourself in honor, and sobriety before them, and teaching
them right things, to form their young and tender minds, that they begin in right paths, and
not get contaminated when young by seeing ungodly examples.97
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Family patriarchs were assisted in teaching the gospel to their children by the brethren
of the priesthood who visited them in the role of home teachers."98 Parley P. Pratt noted the
benefits of this program among the Saints as they sought to build Zion in Jackson County,
Missouri. Having arrived in Missouri late in the summer of 1831, many families had little
time to establish adequate living quarters. Several of them were crowded into an
uncompleted cabin or lean-to with the frozen ground for a floor, while they subsisted on
scanty rations. Yet Elder Pratt reported: "There was a spirit of peace and union, and love and
good will manifested in this little Church in the wilderness, the memory of which will be
ever dear to my heart." 99 Another member of that hearty band corroborated this statement,
suggesting that the peace and union which they felt were due largely to the officers of the
Church who visited the Saints often. The priests were busy "enlightening and counseling the
families; the teachers rooting out, smoothing away, and helping to settle the very beginnings
of difficulties among the members; the deacons attending to the wants of the needy, assisting
them to obtain that wherein they lacked."100

Home teachers were more than instructors to the people. They were to "watch over the
church always, and be with and strengthen them,"101 as guardians of the faith and as aides
and counselors to their assigned families. As priesthood officers, they had the task of
evaluating the spiritual state and progress of their families. An interesting example of this
comes from a report of William F. Cahoon, who was assigned to visit the home of Joseph
Smith in Nauvoo. Elder Cahoon later wrote:

I was called and ordained to act as a teacher to visit the families of the Saints. I got
along very well till I found that I was obliged to call and pay a visit to the Prophet. Being
young, only about seventeen years of age, I felt my weakness in visiting the Prophet and his
family in the capacity of a teacher. I almost felt like shrinking from duty. Finally I went to
his door and knocked, and in a minute the Prophet came to the door. I stood there trembling,
and said to him:

"Brother Joseph, I have come to visit you in the capacity of a teacher, if it is

convenient for you."

He said, "Brother William, come right in, I am glad to see you; sit down in that chair
there and I will go and call my family in."

They soon came in and took seats. He then said, "Brother William, I submit myself
and family into your hands," and then took his seat. "Now Brother William," said he, "ask all
the questions you feel like."

By this time all my fears and tremblings had ceased, and I said, "Brother Joseph, are
you trying to live your religion?"
He answered, "Yes."
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I then said, "Do you pray in your family?"

He said, "Yes."
"Do you teach your family the principles of the gospel?"
He replied, "Yes, I am trying to do it."
"Do you ask a blessing on your food?"
He answered, "Yes."
"Are you trying to live in peace and harmony with all your family?"
He said that he was.

I then turned to Sister Emma, his wife, and said, "Sister Emma, are you trying to live
your religion? Do you teach your children to obey their parents? Do you try to teach them to
pray?"
To all these questions she answered, "Yes, I am trying to do so."

I then turned to Joseph and said, "I am now through with my questions as a teacher;
and now if you have any instructions to give, I shall be happy to receive them."

He said, "God bless you, Brother William; and if you are humble and faithful, you
shall have power to settle all difficulties that may come before you in the capacity of a
teacher."

I then left my parting blessing upon him and his family, as a teacher, and took my
departure. 102

The Family Economic Program

As the economic program of the divine patriarchal order, the law of consecration and
stewardship centered in the family in Zion. As a true son of Christ, every man was to be an
heir, which gave him the right to be a steward over sufficient income-producing property or
responsibility to sustain his family on an equal standard with other families in the system. As
an heir, he also had equal access to the storehouse with all of its blessings and opportunities.
These rights were to be extended to "his seed after him,"103 as they became "heirs according
to the laws of the kingdom."104

Emphasis was upon helping every man become "a faithful, a just, and a wise steward";
105 and the priesthood order and program in Zion facilitated the achievement of this
objective. A steward could get from his priesthood quorum counsel and help in his
stewardship. If he was having some difficulty in his stewardship, capable men could be
assigned as his home teachers to counsel and advise him in his work. If for some reason a
family had need of economic assistance, the home teachers could report the need to the
bishop in confidence. In these and other ways the Church was designed to help each family
become economically independent.
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The Family Missionary Program

The doctrine of the divine patriarchal order which was renewed through Joseph Smith
made it clear that members of the regenerated family had the responsibility to teach the
gospel to the world. A revelation stated that the antediluvian patriarchs "called upon all men,
everywhere, to repent; and faith was taught unto the children of men." 106 Having promised
that through Abraham's ministry His name would "be known in the earth forever,"107 the
Lord said to the great patriarch: "I give unto thee a promise that this right shall continue in
thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall
all the families of the earth be blessed, even with the blessings of the Gospel, which are the
blessings of salvation, even of eternal life." 108

Revelations to Joseph Smith also affirmed that, in modern times, "the promises
remain" which God made to Abraham.109 To the Prophet, in particular, a revelation
declared: "In thee and in thy seed shall the kindreds of the earth be blessed.

In one way or another, every recipient of the restored gospel was to help proclaim the
glorious message throughout the world. "Behold, I send you out to testify and warn the
people," 110 a revelation admonished the early converts, "and it becometh every man who
hath been warned to warn his neighbor."111 Joseph Smith spoke of the particular
responsibility of the Saints to teach the gospel to "their living relatives ... and... friends."112
His parents were an example of those who made every effort to acquaint their relatives with
the divine message. 113

Families were not given the direct responsibility of proselyting, but they were to
become the basis of the program of spreading the gospel abroad. Though the Prophet did not
specify all the details of that relationship, the following statements are compatible with the
concept he set forth: First, the youth of Zion could be prepared in the home, and by
priesthood and auxiliary organizations, to go into the mission fields of the world. Second,
families could give financial assistance to the missionary program. Third, family members
could arrange for missionaries to visit their non-member friends. And finally, as individuals
and as families, the Saints could fellowship those who were investigating the restored
gospel.

As home teachers visited the several families of the Church, they could encourage the
Saints to fulfil their missionary obligations and could recommend worthy members as
prospective missionaries.

The Family Genealogy Program

In addition to establishing the divine patriarchal order among the Saints, the
ordinances of that eternal system had to be administered vicariously in behalf of the dead, to
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extend the patriarchal order to past generations and to organize the obedient of all ages under
Adam into one great family with Christ as its eternal Head." 114 Perfecting the divine family
order among the living and the dead was the major work of the Dispensation of the Fulness
of Times. 115

This would not be an easy task, but it was necessary in order to bring about the full
redemption and exaltation of the living and the dead, and to unite the divine patriarchal order
of this earth with the celestial family which had been organized on previously glorified
spheres in the presence of God. The Prophet's associates recognized that this was "the
beginning of an immense work, and that to administer all the ordinances of the Gospel to the
hosts of the dead was no light task." The Twelve therefore "asked Joseph if there could not
be some shorter method of administering for so many." He replied:

The laws of the Lord are immutable, we must act in perfect compliance with what is
revealed to us. We need not expect to do this vast work for the dead in a short time. I expect
it will take at least a thousand years. 116

Joseph Smith placed on each family the primary responsibility to redeem and organize
its ancestors according to the plan of the patriarchal order. "The Lord has an established law
in relation to the matter": the temple is the place where "men who want to save their dead
can come and bring their families, do their work by being baptized and attending to the other
ordinances for their dead."117 Again, he emphasized: "I wish you to understand this subject,
for it is important; and if you receive it, this is the spirit of Elijah, that we redeem our dead,
and connect ourselves with our fathers which are in heaven, and seal up our dead to come
forth in the first resurrection. "118

Here again the Church was to act as an organization through which the Saints could
better accomplish their responsibilities in this phase of building the divine patriarchal order.
And here, too, priesthood programs and home teachers could give encouragement to
individual members and families.

Patriarchal Blessings

Not only was it the privilege and duty of a family patriarch to teach the gospel to his
children, but also to bless them by the spirit of revelation, to help guide them in the true
pathway of life. Adam set the precedent. Three years before his death he gathered the
righteous of his posterity together and "bestowed upon them his last blessing." 119 The fact
that this was his "last blessing" implies that he had blessed them on previous occasions.
"Notwithstanding he was bowed down with age, being full of the Holy Ghost, [he] predicted
whatsoever should befall his posterity unto the latest generation." 120

Other patriarchs also blessed their children and prophesied what would befall their
descendants in later generations. These included Jacob,121 his son Joseph, 122 and Lehi.
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123 This privilege and its responsibilities was given to every man who embraced the sacred
rites and ordinances of the divine patriarchal order. They received the same general rights,
promises, powers, and blessings which were committed to Abraham and the patriarchs
before and after his time.124 This included the right to pronounce patriarchal blessings upon
their children.

Three things governed a father's right to give such blessings officially to his children.
First, he had to be married in the temple, for it was in the new and everlasting covenant of
marriage that he made a patriarch over children within the divine patriarchal order. Second,
he had to have received an official declaration of his own lineage by one holding the office
of a patriarch in the Church, for the right to make such designations was centralized in that
office. Third, he was to conform to the program for the giving of patriarchal blessings, set by
the living prophet who held the keys of the kingdom of God on earth.

Eliza R. Snow reflected the understanding of the Saints on the subject of patriarchal
blessings:

With the restoration of the fulness of the gospel came also the ancient order of
patriarchal blessings. Each father, holding the priesthood, stands as a patriarch, at the head
of his family, with invested right and power to bless his household, and to predict
concerning the future, on the heads of his children, as did Jacob of old. 125

John Taylor gave a more detailed explanation. In setting forth "the true doctrine of the
church" in relation to these matters, he said: "Every father, after he has received his
patriarchal blessing, is a Patriarch to his own family; and has the right to confer patriarchal
blessings upon his family; which blessings will be just as legal as those conferred by any
Patriarch of the church."126 This, Elder Taylor stressed, was a faithful man's "right," and in
blessing the children of such a man, a patriarch in the Church could "only bless as his
mouthpiece."127

As stated previously, the Patriarch to the Church and other patriarchs within the
Church were to play a significant role in giving the Saints their patriarchal blessings.128
Their responsibility was twofold. First, by virtue of their ordination, they had the primary
right to declare the lineage of the Saints, or assign the Saints to their respective tribes of
Israel. John Taylor stated that church patriarchs were ordained "to hold the keys of this
priesthood, and unlock the door, that had long been closed upon the human family: that
blessings might again be conferred according to the ancient order." 129 Second, Elder
Taylor explained that church patriarchs were appointed to bless those who were orphans, or
those who had "no father in the church to bless them." 130 In doing so, a church patriarch
was to "act as proxy for their fathers."131 Here again the Church was to act as an instrument
to help build up the patriarchal order.

The Book of Remembrance

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The record kept of the divine patriarchal order in the early ages of the world was
known as the Book of Remembrance. Of it a revelation said: "A book of remembrance was
kept, in the which was recorded, in the language of Adam, for it was given unto as many as
called upon God to write by the spirit of inspiration; and by them their children were taught
to read and write, having a language which was pure and undefiled." 132 Enoch said of this
record: "For a book of remembrance we have written among us, according to the pattern
given by the finger of God; and it is given in our own language."133

As a record of the divine patriarchal order in ancient times, the Book of Remembrance
preserved important information concerning that system. Abraham noted that the "records of
the fathers, even the patriarchs," gave an account of "the right of Priesthood" within the
eternal family order.134 It also contained a record of God's revelations of gospel truth to
Adam and the patriarchs after him. In a great gospel discourse, Enoch quoted the word of the
Lord to Adam as it was recorded in the Book of Remembrance. 135 The ancient record also
preserved other important information. Abraham stated that that early record, which had
been passed down to him, gave "a knowledge of the beginning of the creation, and also of
the planets, and of the stars, as they were made known unto the fathers." 136

The Book of Remembrance apparently set the pattern for later family records which
became works of scripture among the people of God. Abraham explained that he wrote his
own history, giving an account of the revelations of God which he had received, "for the
benefit of my posterity that shall come after me." 137 He was obviously keeping a family
record, and, as a prominent figure within the divine patriarchal order, he recorded the
revelations and promises he received from God.

The Israelites continued the practice of keeping family records in later generations.
The Bible contains many genealogies,138 and the Israelites kept other sacred records, not
found in the Bible, which contained genealogical records.139 Having listed some major
genealogical lines among the Israelites, the ancient chronicler wrote: "So all Israel were
reckoned by genealogies; and, behold, they were written in the book of the kings of Israel
and Judah." 140

The personal and family record of the patriarch Joseph was written on plates of brass
which were handed down from generation to generation. Before the colony of Lehi obtained
this record, it was in the possession of a descendant of Joseph named Laban. "Wherefore,"
Nephi explained, "he and his fathers had kept the records." 141 It was this record, not merely
a copy of the current scriptures, which God instructed Lehi to obtain and take with him to
the Western hemisphere, 142 the land the Lord gave to the patriarch Joseph and descendants
after him.143 Being a descendant of the patriarch Joseph, Lehi explained to his son Nephi
that the plates of brass contained "a genealogy of thy forefathers." 144

The plates of brass contained a copy of the five books of Moses, the history of Israel
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down to the beginning of the reign of King Zedekiah of Judah, and the writings of prophets
down to and including some of the teachings of Jeremiah.145 It also contained information
concerning the family of Joseph, including the revelations and prophecies of that great
Israelite patriarch 146 and of prophets who descended from him. Speaking of the coming of
Christ, Mormon therefore observed: "The prophet Zenos did testify of these things, and also
Zenock spake concerning these things, because they testified particularly concerning us, who
are the remnant of their seed. 147

Information in the scriptural records brought forth by Joseph Smith made it clear that
each family of the Saints was to keep a book of remembrance containing the revelations of
God to members of the family, genealogical data concerning the family members, and
personal histories. If given the same respect and purpose as ancient family records, the book
of remembrance in each home would rank next to the scriptures as the most valuable volume
in their possession.

The perfect order of Zion, or of the Church of the Firstborn, was patriarchal in
structure, and the economic, social, and political systems of the kingdom of God were to
become parts of that eternal family. As an heir within it, every worthy man was to receive a
fulness of the priesthood and be made a priest and a king over his descendants within the
order. In this way, he could finally become like the exalted Man of Holiness in eternity. Each
righteous woman could receive these blessings with her husband, as a priestess and a queen
over her posterity.

To build the divine patriarchal order on earth, the Lord appointed a specific family to
be the center of the system and to exercise its primary powers, which included those of the
birthright over the whole family. But earthly appointments were made contingent upon one's
demonstrated worthiness and ability, and one who could administer spiritual powers and
attributes of life had preeminence over one who was merely a father in a physical sense. The
major purpose of the Church in Zion was to assist families to establish themselves fully upon
the program of the eternal family order and to fulfil their obligations in the system, to the
living and to their ancestors who died without hearing the gospel. Fathers were to be true
patriarchs over their families, with the right to bless and guide them in the path to eternal
life. Finally, a book of remembrance was to be kept by each family as a record of its history,
blessings, and appointments.

Chapter 13

Divine Patriarchal Order of Marriage

Those who are married by the power and authority of the priesthood in this life, and
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continue without committing the sin against the Holy Ghost, will continue to increase and
have children in the celestial glory. -- Joseph Smith.

Joseph Smith taught the Saints that the rights, promises, blessings, and responsibilities
of the divine patriarchal order centered in and and were derived from the new and
everlasting covenant of marriage and the sealing power of the priesthood by which the
eternal family order could be extended in time and eternity. This order of marriage had many
unique features. The most distinct were the spiritual aspects of the eternal covenant and the
view that thereby man in the resurrection could become in every essential way a being of
organization, glory, and power like the exalted Man of Holiness. It also contained the
provision that under restricted circumstances a righteous man could have plural wives.

The Nature of Marriage

The Place of Marriage

In the Latter-day Saint concept of marriage, man could realize a fulness of potential
and power only within the divine patriarchal order and through the new and everlasting
covenant of marriage. This implied that eternal marriage was a dynamic and expanding
relationship. Joseph Smith had no sympathy with the view that marriage should be shunned,
or that it was a relationship to be tolerated only in mortality as something incident to man's
fallen nature and state. Revelations given through the Prophet taught that marriage was
"ordained of God unto man" 1; and under the law of God that relationship was to extend into
eternity without end.'

He also taught that man in his fulness is a union of two. By nature (physically,
emotionally, and spiritually), a man and his wife are designed to be together2 to be one flesh
in the sight of God,3 both in time and in eternity. Neither is a whole being without the other,
and neither alone can fulfil all life's immediate or eternal purposes and realize the full joy
and blessings that come from doing so.4

This concept finds support in the view that in one respect God is a union of two --
male and female. A divine declaration states: "I, God, created man in mine own image, ...
male and female created I them." 5 God is not merely a divine mind and a great organizer;
He is literally, not figuratively, man's Father in Heaven. As such, He has an eternal
companion, and they together, as exalted beings, are one flesh within the divine patriarchal
order in eternity.

The Place of Christ in Marriage

The Saints were taught that man should place his affections first on Christ and then
upon his companion in marriage. The same was true of a woman's affections. Their primary
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covenants within the divine patriarchal order are those of baptism and of the temple -- were
with Christ. No other covenant obligations superseded them; all were subordinate to them.
Having asked how much a righteous man ought to love a woman, Brigham Young said:
"Only so far as she adorns the doctrine you profess. Elders, never love your wives one hair's
breadth further than they adorn the Gospel."6 It was also true that no woman was obligated
to follow her husband in unrighteousness. Marriage was to be an eternal triangle with Christ
represented by the upper angle.

The Keys of Eternal Marriage

Joseph Smith taught that the covenant of eternal marriage, like all other sacred
covenants that prepare the faithful for exaltation in the kingdom of God, could be
administered only under the direction of God's prophet who held the keys of the Holy
Priesthood on the earth. In a revelation, the Lord announced that there was "never but one on
the earth at a time on whom this power and the keys of this priesthood are conferred." 7 That
man was the Prophet and President of the Church of Jesus Christ. "According to the law,"
Joseph Smith observed, "I hold the keys to this power in the last days." 8

God's right alone to unite couples in eternal marriage, through a living prophet,
derived from lawful claims. First, as John Taylor said, "The women of the Church are the
daughters of God, and God has some right as to their disposition."9 They were daughters
both in pre-earth life and, through Christ, in eternal life. Second, the marital program of the
divine patriarchal order was an eternal relationship, with eternal rights, promises, and
blessings. All things within the divine system, therefore, were to be directed by the eternal
law and inspiration of God through a living prophet.

The Holy Spirit of Promise in Marriage

Like all other gospel ordinances, that of eternal marriage must be sealed by the Holy
Spirit of promise before it is accepted of God.10 Generally, the ratifying action of the Holy
Ghost must operate twice in relation to a given couple. First, He may ratify their marriage
covenant when they initially enter into that contract, and thus express divine approval of
their action. But because the covenant they then make contains contingency clauses --
statements that it is made according to their faithfulness -- the ratifying action conforms to
those stipulations in the contract. As long as the partners remain true to the covenant, its
promises are in force, but departure from their commitments breaks the covenant.

The second time the Holy Ghost acts as a Spirit of promise is when the couple make
sure their calling and election to an eternal union and have the promise, or guarantee, sealed
by the Holy Spirit, that they will come forth in the resurrection to a place of exaltation in the
divine patriarchal order of eternity. This is the seal of which the Lord spoke when He said in
a revelation to Joseph Smith: "Verily, verily, I say unto you, if a man marry a wife according
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to my word, and they are sealed by the Holy Spirit of promise, according to mine
appointment, and he or she shall commit any sin or transgression of the new and everlasting
covenant whatever, and all manner of blasphemies, and if they commit no murder wherein
they shed innocent blood, yet they shall come forth in the first resurrection, and enter into
their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the
buffetings of Satan unto the day of redemption, saith the Lord God."11 According to this
statement, the only thing that can break this seal is for a person to become perdition. But
should he commit wilful sin after being sealed, he himself must pay the debt of divine justice
before he comes forth to his exaltation in the resurrection.12

The Sanctity of Marriage Relations

Joseph Smith held that the physical relationships of a man and his wife within the new
and everlasting covenant of marriage were lawful, and that they could be fulfilling and
exalting in their effects if pure love and mutual consideration for each other were the basis of
the conjugal union. Marriage was a holy estate. "We do not believe it is right for men to give
way to their animal passions," John Taylor declared. "We do not believe it is right to do so
either in plural or single marriage or outside of it."13

The Latter-day Saint position regarding physical relations was based upon four
fundamental points. First, sex was a sacred physical endowment designed to enhance man's
life and provide a foundation for wholesome marriage relationship in this life and an exalted
union in the presence of God in eternity.

Second, sexual activities, both in thought and in practice, were consigned strictly by
the law of God to the marriage covenant.14 Anything that enticed man to express the
emotions and drives related to sexual intercourse outside the marriage covenant was a
perversion of the sacred physical endowment.

Third, within the marriage covenant, sexual relations could be engaged in consistent
with the spirit and law of the gospel. The sex drive in man being constant meant that
physical relations within the marriage covenant were to be constant and not for the purpose
of procreation only. Parley P. Pratt wrote that in addition to begetting children, "the object of
the union of the sexes" was for "mutual affection, and the cultivation of those eternal
principles of never- ending charity and benevolence, which are inspired by the Eternal
Spirit."15 Joseph F. Smith said: "The lawful association of the sexes is ordained of God, not
only as the sole means of race perpetuation, but for the development of the higher faculties
and nobler traits of human nature, which the love-inspired companionship of man and
woman alone can insure."16 Orson Pratt agreed. "God has implanted, for a wise purpose,
certain feelings in the breasts of females as well as males, the gratification of which is
necessary to health and happiness, and which can only be accomplished legitimately in the
married state."17 But he explained:
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Sexual love, without the accompanying virtues, is not to be indulged, as it leads to

evil. God has ordained that pure and virtuous love should be incorporated with sexual love;
that, by the combination of the two, permanent unions in the marriage covenant may be
formed, and the species be multiplied in righteousness. 18

Fourth, to conform fully with the eternal design of God, the marital relationship had to
be based firmly upon precedent covenant obligations. In baptism, the marriage partners first
committed their lives to Christ, and by other sacred covenants made in the house of the Lord
they promised to sacrifice personal interests for truth, to apply the law of the gospel in their
lives, to be pure in heart and mind, to restrict sexual interests to their marriage partners, and
to consecrate their lives to God in establishing Zion on earth. These precedent covenants
were the foundation of human relationships within the divine patriarchal order. Only as the
Saints fulfilled their obligations to these sacred covenants could the marriage relationship
become completely fruitful and productive in achieving its intended immediate and eternal
blessings.

Marriage relations within the divine patriarchal order were governed by the highest
principles of virtue and purity, in both thought and action. Orson Pratt explained: "The
Latter-day Saints are under greater obligations than any other people on the whole earth, to
keep themselves pure and virtuous before the Lord -- to refrain from adulteries, fornications,
licentiousness, all unlawful connections, all uncleanness, all fleshly lusts, all unvirtuous and
unholy desires, and from all lustful thoughts, and carnal affections."19 Speaking of illicit
sexual relations, Alma said: "Know ye not ... that these things are an abomination in the sight
of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or
denying the Holy Ghost."20

The Book of Mormon denounced in the strongest terms all perverse sexual actions. "I,
the Lord God, delight in the chastity of women," God declared through Jacob, a Nephite
prophet. "And whoredoms are an abomination before me."21 Speaking of lustful thoughts,
Jesus said to the Nephites: "Whosoever looketh on a woman, to lust after her, hath
Committed adultery already in his heart." The Master then added: "Behold, I give unto you a
commandment, that ye suffer none of these things to enter into your heart." 22

Through Joseph Smith, the Lord revealed the same teachings to the Saints: "Thou
shalt love thy wife with all thy heart, and shalt cleave unto her and none else." He then
added: "And he that looketh upon a woman to lust after her shall deny the faith, and shall not
have the Spirit; and if he repents not he shall be cast out." 23

Latter-day Saints held that illicit sexual relations were grievously sinful because of the
sacred nature and purpose of this great endowment. First, the sex act is closely identified
with the fountain of life -- the means by which life, the most sacred of all gifts, is brought
into being in a given stage of existence. To desecrate and prostitute the fountain of life is a
sin in gravity next to the unlawful taking of life.24
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Second, man and woman are organized with the divine intent of becoming one flesh --
one in desires, needs, emotions, and purpose.25 In sexual intercourse man expresses deep
and dynamic physical emotions. The mutual participation of the marriage partners in this act
on a sanctified plane, when pure love governs their actions, can do much to make them one
in heart, soul, and body, and can give them both spiritual and physical fulfilment. Illicit
sexual relations critically disrupt this sacred union and undermine the most sacred of all
human relationships.

Within the divine patriarchal order, the above points are set in the broader picture of
man as an eternal being destined to live beyond the grave. Joseph Smith taught that by
means of the new and everlasting covenant of marriage, righteous partners can "continue to
increase and have children in the celestial glory," after the resurrection. 26 This includes the
power to beget spirit children and to begin physical life on newly created worlds in
eternity.27 In view of these great possibilities, man's desecration of the body and disruption
of the marital union make the illicit sexual act more grievous in the sight of God.

The Place of Woman in Marriage

Women of Joseph Smith's day had few, if any, legal rights. In Blackstone's succinct
summary, "The husband and wife are one, and that one is the husband."28 Joseph Smith
offered a unique, but intelligent, approach to the problem of granting and sustaining the
rights of women under Zion's law. Some philosophies not only would make man and woman
equal as individuals, but alike, giving to both the same duties and functions in order to grant
to both the same rights. But to amalgamate the sexes indiscriminately without regard for
their different natures forces unlike things to be alike, and may thereby pervert and degrade
both. By contrast, the Prophet's concept of the divine patriarchal order suggested that men
ought to be true men and women true women, and that each person, in the sphere marked out
by nature and the divine plan of life and salvation, ought to be accorded the rights and
dignity of a child of God.

A revelation given through Joseph Smith to his wife, Emma, expressed the new
philosophy. Besides being appointed "to make a selection of sacred hymns" for the Church,
she was to be set apart by the laying on of hands "to expound scriptures and to exhort the
church, according as it shall be given thee by my Spirit." She was also to give her time "to
writing, and to learning much." Nevertheless, the revelation instructed: "Let thy soul delight
in thy husband, and the glory which shall come unto him."29

Joseph Smith commended the words of the Apostle Paul to the Saints, that "the
husband is the head of the wife, even as Christ is the head of the Church."30 But in that
position, man had no arbitrary rights, and a woman had no obligation to follow her husband
in an unrighteous exercise of authority. She covenanted to obey his law only as he fulfilled
his covenant obligations to God, and her covenant was in force only as long as he fulfilled
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those obligations. He was under the law of the priesthood, which required him to exercise
authority in the home only by persuasion, long-suffering, gentleness, meekness, kindness,
and love unfeigned. He was also expected to acquire "pure knowledge" of the principles of
priesthood leadership and to act "without hypocrisy and without guile." If he had to reprove
a member of his family with sharpness, it was to be only when he was truly moved upon to
do so by the Holy Ghost; and then he was to show forth afterward an increase of love to the
one reproved.31 Using the admonition of Paul as a basis of his statement, the Prophet wrote:

Husbands, love your wives, even as Christ also loved the Church and gave Himself for
it, that He might sanctify and cleanse it with the washing of water by the Word, that He
might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing,
but that it should be holy and without blemish, so ought men to love their own wives as their
own bodies. He that loveth his wife, loveth himself, for no man ever yet hated his own flesh,
but nourisheth and cherisheth it, even as the Lord the Church, for we are members of His
body, of His flesh, and His bones.32

A woman's obligation, on the other hand, was to give herself to her husband in mind
and heart and body, to be a helpmate unto him -- to sustain and support him as her head and
as the head of their family. In that sacred relationship, they were to be one flesh under the
law of God. This required them to establish their lives on a spiritual plane which would
sanctify the home and bring the blessings of the Holy Spirit into the lives of all the family
members. A report of the Prophet's address to the Relief Society states: "He exhorted the
sisters always to concentrate their faith and prayers for, and place confidence in their
husbands, whom God has appointed for them to honor." Again: "When you go home, never
give a cross or unkind word to your husbands, but let kindness, charity and love crown your
works henceforward."33

Zion's system of plural marriage, in particular, was designed to establish the spiritual
as well as the social rights of women and children. Joseph Smith implied that the right to
spiritual blessings and powers was as vital and important as the right to civil, social, or
economic justice and well-being, and that no woman, due to the unbelief of men or their
rebellion against God, should be denied the full right to marry a man who would stand as a
true spiritual head in their home and aid her and her children to attain the divine truth and
power which lead to eternal life in the presence of God.

This was a vital issue. "The world of men, not of women, is full of iniquity," Brigham
Young charged. "They are destroying every truth they can; they are destroying all innocence
that they can." But under Zion's law, the influence of some men would not prevent women
from acquiring the spiritual blessings which lead to exaltation in the presence of God, if they
desired it. "The women are entitled to the kingdom," President Young continued; "they are
entitled to the glory, they are entitled to exaltation if they are obedient to the Priesthood, and
they will be crowned with those who are crowned." Every woman could be sealed to a man
who would be "exalted" and in this way receive spiritual blessings which might otherwise be
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denied her.34

The program of the divine patriarchal order was designed to give to each woman the
following rights in regard to marriage and the home:

First, the right to marry.

Second, the right to choose as her husband a man filled with the divine powers and
attributes of the Holy Ghost.

Third, the right to have children within the marriage union and thereby fulfil the
measure of her creation.

Fourth, the right to have her home and family relationship built upon the gospel of
Jesus Christ with its enlightening blessings, gifts, and powers.

Fifth, the right to a husband who would give the kind of spiritual leadership in the
home that would sanctify her and her children and lead them to receive a fulness of glory in
the presence of God.

Sixth, the right to hold the priesthood of God in connection with her husband and to
stand as a priestess and a queen in her home.

Finally, the right to establish her marriage relationship upon a divine law that would
extend that relationship into eternity, after the resurrection, and exalt her to a position of
eternal increase and power for ages without end. These were the rights of a woman under
Zion's law, and they revealed the place she was to occupy in the eternal covenant of
marriage.

The Doctrine Of Plural Marriage

The Doctrine of Plural Marriage Revealed

The revelation which Joseph Smith dictated July 12, 1843, on the new and everlasting
covenant of marriage 35 contained more than the basic law of eternal marriage. It also set
forth the law of God governing the taking of plural wives within the divine patriarchal order.
But this was merely the date of the writing of the revelation. The Prophet understood the
principle of plural marriage as early as 1831. 36 William W. Phelps stated that on Sunday
morning, July 17, 1831, he and others were with Joseph Smith over the border west of
Jackson County, Missouri, when the latter-day Seer received a revelation, the substance of
which said in part: "Verily I say unto you, that the wisdom of man in his fallen state knoweth
not the purposes and the privileges of my Holy Priesthood, but ye shall know when ye
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receive a fulness." According to Elder Phelps, the revelation then indicated that in due time
the brethren would be required to take plural wives.37

Others also testified that Joseph Smith knew the doctrine of plural marriage as early as
1831. Orson Pratt, who traveled about that time as a missionary companion to Lyman
Johnson, son of John Johnson, in whose home the Prophet then lived, said: "Lyman Johnson
... told me himself that Joseph had made known to him as early as 1831, that plural marriage
was a correct principle, ... that God had revealed it to him, but that the time had not [then]
come to teach or practice it in the church, but that the time would come."38

Joseph F. Smith gave some indication of the nature of the initial revelation on plural
marriage. He stated at the funeral services of Elizabeth Ann Whitney, who gave her daughter
Sarah Ann to Joseph Smith as a plural wife, that when the Prophet "received the revelation
in relation to the eternity of the marriage covenant, which includes plural marriage, in 1831,
the Lord showed him those women who were to engage with him in the establishment of that
principle in the Church, and at that time some of these women were named and given to him,
to become his wives when the time should come that this principle should be established."39

The beginning of the practice of plural marriage by Joseph Smith is somewhat

obscured by a lack of detailed evidence, but he apparently started while he lived in the
vicinity of Kirtland, Ohio. He later told Mrs. Julia H. Johnson "that when the Lord required
him to move in plural marriage, ... his first thought was to come and ask her for some of her
daughters." According to her son, Benjamin F. Johnson, this was at Kirtland, "where she had
three unmarried daughters at home, two of whom died there."40 Susan Ellen died March 16,
1836, at the age of 21, followed by Nancy Mariah, on October 30, 1836, at the age of 33. 41
Evidently the Prophet was seriously considering the practice of plural marriage before that
time.

Though Joseph Smith may have had other women in mind to be plural wives at an
earlier time, evidence can only be found to support the claim that Fanny Alger was the first
woman with whom he had a plural connection. Benjamin F. Johnson said: "'Without doubt in
my mind, Fanny Alger was, at Kirtland, the Prophet's first plural wife, in which, by right of
his calling, he was justified of the Lord."42 The Prophet probably entered into this
relationship sometime during the latter part of 1836, or early in 1837, 43 and in doing so he
sought the aid of some trusted men. 44

Joseph Smith's first plural wife at Nauvoo was Louisa Beamon, daughter of the Alvah
Beamon who, in 1827, had helped the Prophet preserve the Gold Plates from mob elements
before they were translated. 45 Joseph B. Noble, whose wife was a sister to Louisa, testified
that the latter was "a woman of irreproachable morality, who entered into the plural marriage
relation on a deep-seated conviction that the doctrine was from God." Her marriage to the
Prophet took place April 5, 1841, with Elder Noble officiating. "The Prophet gave the form
of the ceremony," and Elder Noble repeated "the words after him." 46
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Though several men other than the Prophet married plural wives at Nauvoo, 47 it is
not known specifically how widespread the practice was or how many plural wives Joseph
Smith married before his death in June, 1844. 48 By July of 1843, the Prophet had disclosed
the doctrine to several people.

His first wife, Emma, had also given her consent for him to marry other women. 49
But her feelings on plural marriage fluctuated from humble acceptance of the principle to
bitter opposition to it.

After the Prophet dictated the revelation setting forth the law of eternal and plural
marriage, July 12, 1843, William Clayton stated that it "was read to several of the authorities
[of the Church] during the day. About that time it also read to the High Council at Nauvoo.
Being a member of that body, Thomas Grover later said:

The High Council of Nauvoo was called together by the Prophet Joseph Smith, to
know whether they would accept the revelation on celestial marriage or not ....

Brother Hyrum was called upon to read the revelation. He did so, and after the reading
said, "'Now, you that believe this revelation and go forth and obey the same shall be saved,
and you that reject it shall be damned." Of the Presidency of the Stake, Wm. Marks and
Father [Austin]50 Cowles rejected the revelation; of the [High] Council that were present,
Leonard Soby rejected it. 51

Though the men named above rejected the revelation, Charles C. Rich, the other
counselor in the Stake Presidency sustained it, as did the remaining eleven councilors in the
High Council.

Technically, the revelation on eternal and plural marriage which was later published
was not the one Joseph Smith dictated, but an exact copy of it. Towards evening on July 12,
1843, "Bishop Newel K. Whitney asked Joseph if he had any objections to his taking a copy
of the revelation." When the Prophet consented, it "was carefully copied the following day
by Joseph C. Kingsbury," who later testified that he made an exact copy which was carefully
checked against the original. Shortly thereafter Emma Smith destroyed the original copy of
the revelation. But the authenticated copy was carefully preserved by Bishop Whitney, who
later gave it to President Brigham Young. This copy became the source of the published
revelation on eternal and plural marriage.52

The written copy was but "a portion of the revelation" which Joseph Smith had
received. 53 Having dictated it, he "remarked that there was much more that he could write,
on the subject, but what was written was sufficient for the present." 54 In stating that the
Prophet gave him "lengthy instructions and information concerning the doctrine of celestial
or plural marriage" when he first disclosed that doctrine, William Clayton added:
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After the revelation on celestial marriage was written Joseph continued his
instructions, privately, on the doctrine, to myself and others, and during the last year of his
life we were scarcely ever together, alone, but he was talking on the subject, and explaining
that doctrine and principles connected with it. He appeared to enjoy great liberty and
freedom in his teachings, and also to find great relief in having a few to whom he could
unbosom his feelings on that great and glorious subject?55

The Importance of the Spiritual and Ideological Setting

No feature of the society of Zion needs to be seen more in its proper spiritual and
ideological setting than does the practice of taking plural wives. In explaining the reason
Latter-day Saints accepted this practice, Helen Mar Whitney, one of the Prophet's plural
wives, wrote: "How little the world ... know of the impelling motive which induced them to
accept and carry out the principle taught by Joseph Smith, the great prophet of the latter
days." 56 Others made similar statements. "They cannot understand it," Erastus Snow said of
many outside the system, "because they are governed by their passions, and not by
principles; and it is the hardest thing in the world for them to be convinced that this people
are governed by principle."57

But those who viewed and practiced the doctrine of plural marriage in its proper
spiritual and ideological setting saw it in a different light. John Taylor held that eternal,
including plural, marriage was "one of the greatest principles that God ever developed to the
human family, whether men believe it or not." 58 Heber C. Kimball also expressed the
opinion of the Saints when he declared that the revelation on taking plural wives was "as
sacred a revelation as was ever given to any people, and fraught with greater blessings to us
than we can possibly conceive of, if we do not abuse our privileges and commit sin."59

Monogamy, the Basic Law of Marriage

The basic law of eternal marriage was that of monogamy.60 "There shall not any man
among you have save it be one wife; and concubines he shall have none," the Nephite
prophet Jacob commanded his people. Speaking as the Lord's mouthpiece to the people, he
then explained: "For if I will, saith the Lord of Hosts, raise up seed unto me, I will command
my people; otherwise they shall hearken unto these things."61 Joseph Smith.. stressed the
same law and doctrine: "I have constantly said no man shall have but one wile at a time,
unless the Lord directs otherwise." 62 These statements make it evident that there has been
no change in the law of God governing marriage down through the ages or in this
dispensation. A man can legally have but one living wife at a time unless the Lord directs
him otherwise through the constituted channels of His Holy Priesthood.

The Keys of Plural Marriage

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Besides holding the keys to administer the basic covenant of eternal marriage, the
living prophet and president of the Church controlled the practice of giving plural wives.
"There is never but one on earth at a time on whom the power and its keys are conferred,"
Joseph Smith declared.63 In the first public discourse on the subject of plural marriage,
Orson Pratt reaffirmed this fact. "The Lord has set bounds and restrictions to these things,"
he declared; "He has told us... that only one man can hold these keys upon the earth at the
same time; and they belong to that man who stands at the head to preside over all the affairs
of the Church and kingdom of God in the last days."64

The practice of taking plural wives was strictly regulated. "Beholds mine house is a
house of order, saith the Lord, and not a house of confusion," the revelation on plural
marriage stated. "Will I receive at your hands that which I have not appointed?"65 Orson
Pratt said:

How are these things to be conducted? Are they to be left at random? Is every servant
of God at liberty to run here and there, seeking out the daughters of men as wives unto
themselves without any restrictions, law, or condition? No. We find these things were
restricted in ancient times. Do you not recollect the circumstances of the Prophet Nathan's
coming to David? He came to reprove him for certain disobedience, and told him about the
wives he had lost through it; that the Lord would give them to another; and he told him, if he
had been faithful, that the Lord would have given him still more, if he had only asked for
them. Nathan the Prophet, in relation to David, was the man that held the keys concerning
this matter in ancient days; and it was governed by the strictest laws.

So in these last days ... there is but one man in all the world, at the same time, who can
hold the keys of this matter, but one man has power to turn the key to enquire of the Lord,
and to say whether I, or these my brethren, or any of the rest of this congregation, or the
Saints upon the face of the whole earth, may have this blessing of Abraham conferred upon
them; he holds the keys of these matters now, the same as Nathan, in his day. 66

There was a moral reason for placing restrictions on the taking of plural wives. George
Q. Cannon explained that this was "a principle which, if not practiced in the greatest holiness
and purity, might lead men into great sin." For this reason he argued that the priesthood was
"necessary to guide and control men" in the practice of taking plural wives.67 ;

The Law of Plural Marriage

Consistent with the fact that monogamy was the basic law of marriage within the
kingdom of God, a revelation first set forth the doctrine of eternal marriage as it relates to "a
man" and "a wife," 68 then explained that when God commands, a man could marry more
than one living wife. Such was the case with Abraham, Isaac, Jacob, Moses, David, and
Solomon -- except when David unlawfully took the wife of Uriah to be his own.69 In
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explaining how this practice was justified, the Lord revealed to Joseph Smith:

Now, as touching the law of the priesthood, there are many things pertaining
thereunto.

Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the
voice of him that sent me, and I have endowed him with the keys of the power of this
priesthood, if he do anything in my name, and according to my law and by my word, he will
not commit sin, and I will justify him ....

And again, as pertaining to the law of the priesthood -- if any man espouse a virgin,
and desire to espouse another, and the first give her consent, and if he espouse the second,
and they are virgins, and have vowed to no other man, then is he justified; he cannot commit
adultery for they are given unto him; for he cannot commit adultery with that that belongeth
unto him and to no one else.

And if he have ten virgins given unto him by this law, he cannot commit adultery, for
they belong to him, and they are given unto him; therefore is he justified.70

The Taking of Plural Wives

Joseph Smith held that the act of taking more than one wife was to be governed
strictly by revelation from God through the Prophet and President of the Church. About the
year 1834, William W. Phelps asked the Prophet how a man could take wives in addition to
his first one. The reply was instantaneous: "In the same manner that Abraham took Hagar
and Kuturah; and Jacob took Rachel, Bilhah and Zilpah, by revelation: the Saints of the Lord
are always directed by revelation."71 On a later occasion the latter-day Seer declared
emphatically that no man should "have but one wife at a time, unless the Lord directs
otherwise." 72 The Prophet further stated that he then held the keys of this power and that
plural marriages were to be contracted only under his direction. 73

Joseph Smith repeatedly stressed this basic, underlying principle. Having started to
introduce the ordinances of the temple by which the divine patriarchal order is organized, he
admonished: "Let the Saints be diligent in building the Temple, and all houses which they
have been, or shall hereafter be, commanded of God to build; and wait their time with
patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these
things... are always governed by the principle of revelation."74 The revelation which
disclosed the doctrine of eternal and plural marriage within the divine patriarchal order
reaffirmed this cardinal principle. "Abraham received all things, whatsoever he received, by
revelation and commandment, by my word." 75 Then the Lord explained: "God commanded
Abraham, and Sarah gave Hagar to Abraham to wife."76 Moses, David, Solomon, and many
others "from the beginning of creation" also took plural wives. "And in nothing did they
sin," the revelation concluded, "save in those things which they received not of me." 77
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This was the law God gave to the Nephites. "If I will, saith the Lord of Hosts, raise up
seed unto me, I will command my people."78 Having quoted this statement, Orson Pratt
observed: "Thus we see, that a man among the Nephites, by the law of God, had no right to
take more than one wife, unless the Lord should command for the purpose of raising up seed
unto Himself." 79 Elder Pratt also explained: "The Book of Mormon does absolutely forbid a
man to have more than one wife, unless God shall command otherwise." 80

The same law applied to the Saints in this dispensation. Elder Pratt continued:

So it is in this church of Latter Day Saints: every. man is strictly limited to one wife,
unless the Lord, through the President and Prophet of the Church, gives a revelation
permitting him to take more. Without such a revelation it would be sinful, according to the
Book of Mormon, which [the members of] this church are required to obey .... No man ...
who already has a wife, and who may desire to obtain another, has any fight to make any
propositions of marriage to a lady, until he has consulted the President over the whole
church, and through him, obtains a revelation from God, as to whether it would be pleasing
in His sight. If he is forbidden by revelation, that ends the matter. 81

The Law Governing the Taking of Plural Wives

Joseph Smith stressed in a clear and forceful way that there was a difference between
the principle of plural marriage and the practice of taking plural wives. The correctness of
the principle did not justify the practice, unless it was commanded of God through the living
prophet and president of the Church. This was a vital point governing why, at a given time,
some saints practiced the principle and some did not, and why at times the principle was
practiced and at other times it was unlawful. On the basis of these points, there were those in
the days of Joseph Smith and Brigham Young who were severed from the Church for taking
plural wives, even when others were practicing the principle at the time.82

The point is that the practice of plural marriage is a matter of law -- the immediate law
governing individuals and the law governing the people as a whole. As a specific illustration
of this point, the Lord said in the revelation which disclosed the doctrine of eternal and
plural marriage:

Abraham was commanded to offer his son Isaac; nevertheless, it was written: Thou
shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for
righteousness.83

In stressing again that the principle of law governed the taking of plural wives, the
Lord said in the same revelation: "Abraham received concubines, and they bore him
children; and it was accounted unto him for righteousness, because they were given unto
him, and he abode in my law; as Isaac also and Jacob did none other things than that which
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they were commanded; and because they did none other things than that which they were
commanded, they have entered into their exaltation, according to the promises, and sit upon
thrones." 84 Obedience, not the practice of the principle, was the primary reason for their
exaltation.

In a letter to Nancy Rigdon on the subject of plural wives, Joseph Smith explained
more fully the legal basis of the doctrine. His statement merits careful and thoughtful study.
Within it are several important principles which govern the practice of plural marriage. The
Prophet wrote:

That which is wrong under one circumstance, may be, and often is, fight under
another.

God said, "Thou shalt not kill;" at another time He said, "Thou shalt utterly destroy."
This is the principle on which the government of heaven is conducted -- by revelation
adapted to the circumstances in which the children of the kingdom are placed. Whatever God
requires is right, no matter what it is, although we may not see the reason thereof till long
after the events transpire. If we seek first the kingdom of God, all good things will be added.
So with Solomon: first he asked wisdom, and God gave it to him, and with it every desire of
his heart, even things which might be considered abominable to all who understand the order
of heaven only in part, but which in reality were right because God gave and sanctioned by
special revelation.

A parent may whip a child, and justly, too, because he stole an apple; whereas if the
child had asked for the apple, and the parent had given it, the child would have eaten it with
a better appetite; there would have been no stripes; all the pleasure of the apple would have
been secured, all the misery of stealing lost.

This principle will justly apply to all of God's dealings with His children. Everything
that God gives us is lawful and right; and it is proper that we should enjoy His gifts and
blessings whenever and wherever He is disposed to bestow; but if we should seize upon
those same blessings and enjoyments without law, without revelation, without
commandment, those blessings and enjoyments would prove cursings and vexations in the
end, and we should have to lie down in sorrow and wailings of everlasting regret. But in
obedience there is joy and peace unspotted, unalloyed ....

Our heavenly Father is more liberal in His views, and boundless in His mercies and
blessings, than we are ready to believe or receive; and, at the same time, is more terrible to
the workers of iniquity, more awful in the executions of His punishments, and more ready to
detect every false way, than we are apt to suppose Him to be. He will be inquired of by His
children. He says, "Ask and ye shall receive, seek and ye shall find;" but, if you will take that
which is not your own, or which I have not given you, you shall be rewarded according to
your deeds; but no good thing will I withhold from them who walk uprightly before me, and
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do my will in all things -- who will listen to my voice and to the voice of my servant whom I
have sent; for I delight in those who seek diligently to know my precepts, and abide by the
law of my kingdom; for all things shall be made known unto them in mine own due time,
and in the end they shall have joy.85

The Law of Abraham and Sarah

In the revelation to the Prophet on eternal and plural marriage, the Lord repeatedly
made reference to the law as being the same that was given to Abraham in ancient times.86
He also spoke of the "law of Sarah."87 The law God gave to Abraham under the Holy
Priesthood88 was the full law of the divine patriarchal order of marriage, including the law
of plural wives. Under this law a righteous man was required to take additional wives when
he was so commanded of the Lord. The law of Sarah governed the expected actions of a
man's first wife when her husband was directed to take other wives.

"God commanded Abraham, and Sarah gave Hagar to Abraham to wife," the Lord said
of Sarah's actions. "And why did she do it? Because this was the law; and from Hagar sprang
many people." 89 The same obligation rested upon the first wife of every man who was
commanded of God to practice plural marriage. She was expected to fulfil "the law of
Sarah." 90 The revelation setting forth that law said:

Verily, verily, I say unto you, if any man have a wife, who holds the keys of this
power, and he teaches unto her the law of my priesthood, as pertaining to these things, then
shall she believe and administer unto him, or she shall be destroyed, saith the Lord your
God; for I will destroy her; for I will magnify my name upon all those who receive and abide
in my law.

Therefore, it shall be lawful in me, if she receive not this law, for him to receive all
things whatsoever I, the Lord his God, will give unto him, because she did not believe and
administer unto him according to my word; and she then becomes the transgressor; and he is
exempt from the law of Sarah, who administered unto Abraham according to the law when I
commanded Abraham to take Hagar to wife.91

The first wife's right to give or withhold consent was the fight to be considered and
consulted by her husband in taking a second wife. It was also the right to express her
judgment about whether her husband had been faithful to his covenant with her, was a true
father according to the standard required by the gospel, and conformed to the law of God in
the way he was taking another wife. If he did not adequately meet these requirements, his
first wife's refusal to give her consent could prevent him from taking another wife.

But a wife could not use this right to prevent her husband from taking a second wife if
he was fulfilling his obligations to her and his family, and if he proceeded to take another
companion according to the law of God. Her failure to give consent under these
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circumstances released him from the obligation to act with her approbation. Here was a
delicate, but important, reconciliation of authority and consent in the affairs of the home.
Orson Pratt explained:

When a man who has a wife, teaches her the law of God, as revealed to the ancient
patriarchs, and as manifested by new revelation, and she refuses to give her consent for him
to marry another according to that law, then it becomes necessary for her to state before the
President the reasons why she withholds her consent: if her reasons are sufficient and
justifiable, and the husband is found in the fault or in transgression, then he is not permitted
to take any step in regard to obtaining another. But if the wife can show no good reason why
she refuses to comply with the law which was given unto Sarah of old, then it is lawful for
her husband, if permitted by revelation through the Prophet, to be married to others without
her consent, and he will be justified, and she will be condemned, because she did not give
them unto him, as Sarah gave Hagar unto Abraham, and as Rachel and Leah gave Bilhah and
Zilpah to their husband, Jacob."92

Plural Marriage Outside of God's Law -- a Serious Transgression

Joseph Smith made it clear that to practice plural marriage except in the way ordained
by divine law was a serious transgression of such magnitude that it jeopardized the
offender's eternal salvation. The revelation on eternal and plural marriage stressed that men
who were not given plural wives properly through God's prophet committed sin. 93 In
delivering the word of the Lord to his people, the Nephite prophet Jacob classified unlawful
practices of taking plural wives as "whoredoms" and declared that they were "an
abomination" before God.94 Consistent with this view, Joseph Smith "gave instructions to
try those persons who were preaching, teaching, or practicing the doctrine of plurality of
wives," unless they were explicitly commanded of God to do so through him as the Prophet
and President of the Church.95 Because they were perverting the marriage relationship and
setting aside the Lord's constituted authority on earth, they were to be severed from the
Church.

Joseph Smith followed this policy in dealing with those who taught or practiced the
principle of plural marriage without authority from him to do so. Having been "credibly
informed" of an Elder who was "preaching Polygamy," the Prophet and his brother Hyrum
published the following notice in the Times and Seasons: "This is to notify him and the
Church in general, that he has been cut off from the church, for his iniquity."96 When
another Elder taught that "having a certain priesthood" entitled a man to have as many wives
as he pleased, Hyrum Smith wrote:

I say unto you that that man teaches false doctrine, for there is no such doctrine taught
here; neither is there any such thing practiced here. And any man that is found teaching
privately or publicly any such doctrine, is culpable, and will stand a chance to be brought
before the High Council, and lose his license and membership also; therefore he had better
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beware what he is about97

Those who received their instructions on the doctrine of plural marriage from Joseph
Smith also strongly denounced the unlawful practice of that principle. Orson Pratt said that
its improper practice was a serious transgression, and that without a revelation "through the
President and Prophet of the Church" directing a man to take other wives "it would be
sinful."98 Members of the Church, he declared, were restricted "by the severest penalties" to
one wife, "unless in individual cases where the Lord shall, by revelation [through the
prophet], direct otherwise."99 Were the Saints to vary from the basic law of monogamy,
except by specific commandment through the prophet and president of the Church, they
would "come under the curse and condemnation of God's holy law." 100

Plural relationships improperly formed were adulterous. Helen Mar Whitney, a

daughter of Heber C. Kimball and a plural wife of Joseph Smith at Nauvoo, stated that "there
was only one true course which the Lord has marked out [for the practice of plural marriage]
and no other will be acceptable to Him. To live with more than one woman, except you are
sealed by one holding the Priesthood and authority from the Great Master, is nothing less
than adultery." 101

The transgression of Oliver Cowdery was a case in point. Brigham Young explained
that soon after the Prophet received the initial revelation on plural marriage he made known
the principle to Oliver Cowdery "under a solemn pledge that he would not reveal it, nor act
upon it, until the Lord otherwise commanded." But Oliver "did not keep his pledge, but
acted upon it in a secret manner, and that was the cause of his overthrow." 102 President
Young reportedly quoted Oliver as saying: "Br. Joseph, why don't we go into the order of
polygamy, and practice it as the ancients did. We know it is true, then why delay?" The
Prophet replied: "I know that we know it is true and from God, but the time has not yet
come." When this did not satisfy Cowdery, Joseph Smith said: "Oliver, if you go into this
thing it is not with my faith or consent." But disregarding the warning, Cowdery "took to
wife Miss Anne Lyman, cousin to Geo. A. Smith [and] from that time he went into [spiritual]
darkness and lost the Spirit."103

George Q. Cannon and George A. Smith, as counselors in the First Presidency,

expressed the view that Oliver Cowdery's adulterous relationship was the root cause of his
excommunication from the Church. President Cannon said: "He transgressed the law of God;
he committed adultery; the Spirit of God withdrew from him, and he... was excommunicated
from the Church."104 In referring to this case as "a grievous sin" by which Oliver Cowdery
was under "condemnation," President Smith concluded: "The Lord will be honored by His
people, and if they desire his blessings, they must not run before they are sent." 105

The Spiritual Foundation of Plural Marriage

If the basic program of eternal marriage required that a man be a father spiritually as
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well as physically, the practice of taking plural wives made it even more mandatory. "It is
upon the principle that you are a man of God -- that you have the Holy Ghost and desire to
raise up a holy seed to the name of the Most High i that your wives have been sealed to you,"
Daniel H. Wells explained; "they would not upon any other principle have come to you." 106
Technically and consistent with the will and order of God, man had no right to even one
wife, if his life did not exemplify true Christian principles of righteousness and love. "If I am
not a good man," Heber C. Kimball declared, "I have no just right in this Church to a wife or
wives, or to the power to propagate my species." He then added: "I am telling you solemn
truths." 107 On this assumption, Charles W. Penrose declared: "None but the good deserve
the fair."108

Brigham Young even more emphatically stressed the need for men to be spiritually
regenerated, and to dedicate themselves to the principles of eternal truth before they were
worthy of plural wives. He declared with great emphasis:

I tell you here, now, in the presence of the Almighty God, it is not the privilege of any
Elder to have even ONE wile, before he has honored his Priesthood, before he has magnified
his calling. If you obtain one, it is by mere permission, to see what you will do, how you will
act, whether you will conduct yourself in righteousness in that holy estate ....

Whose privilege is it to have women sealed to him? It is his who has stood the test,
whose integrity is unswerving, who loves righteousness because it is right, and the truth
because there is no error therein, and virtue because it is a principle that dwells in the bosom
of Him who sits enthroned in the highest heavens; for it is a principle which existed with
God in all eternities, and is a co-operator, a co-worker betwixt man and his Maker, to exalt
man, and bring him into His presence, and make him like unto Himself! It is such a man's
privilege to have wives and children, and neighbors, and friends, who wish to be sealed to
him. Who else? No one. I tell you nobody else. Do you HEAR IT? 109

It was only because men in general did not obey the gospel and become fathers in the
living powers and attributes of the Holy Spirit that the practice of taking plural wives was
considered to be a necessity. "We would believe this doctrine entirely different from what it
is presented to us, if we could do so," Brigham Young said. "If we could make every man
upon the earth get him a wife, live righteously and serve God, we would not be under the
necessity, perhaps, of taking more than one wife." "But," he concluded, "they will not do
this; the people of God, therefore, have been commanded to take more wives."110

The Challenge of Plural Marriage

The nature of plural marriage, with the requirements which it imposed upon those who
would engage in its successful practice, made it a great challenge: requiring purity of heart,
true charity, and considerable wisdom and administrative ability, particularly for the men.
One of Joseph Smith's plural wives reported that he "said that the practice of this principle
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would be the hardest trial the Saints would ever have to test their faith." 111 The Prophet
himself was extremely reluctant to begin the practice of plural marriage until commanded to
by a heavenly messenger. Mary Elizabeth Rollins Lightner, who joined the Church in 1830
and was a confidante of the Prophet in some of these matters, quoted him as saying that the
angel came "three times between the years of [18]34 and [18]42." Joseph endeavored to
reason with the heavenly being, stating that the Book of Mormon taught that to take plural
wives was "an abomination in the eyes of the Lord, and they were to adhere to these things
except the Lord speak." 112 But the angel declared: "Thus saith the Lord, the time has now
come that I will raise up seed unto me as I spoke by my servant Jacob, as is recorded in the
Book of Mormon." 113

The Prophet's associates initially looked upon the doctrine of plural wives with a
similar reaction. John Taylor recalled that "it was one of the greatest crosses that ever was
taken up by any set of men since the world stood." 114 "It was the first time in my life that I
had desired the grave, and I could hardly get over it for a long time," Brigham Young
declared. "When I saw a funeral, I felt to envy the corpse its situation, and to regret that I
was not in the coffin."115 Likewise, when Heber C. Kimball heard the Prophet teach the
doctrine of plural marriage, "he said the shock was similar to that of an earthquake." And
when the latter-day Seer commanded Elder Kimball "to take another wife, if it had been his
death sentence he could not have felt worse." 116

It was only after Elder Kimball was directed three times to practice plural marriage,
then commanded in the name of the Lord, that he obeyed.117 Having married Sarah Noon,
an English convert, he wrote to his wife, Vilate, October 23, 1842, while on a mission in the
southern part of Illinois: "My heart aches for you, and sometimes I can hardly speak without
weeping and that before my brethren; for I have a broken heart and my head is a fountain of
tears."118 Two days later he again wrote:

My feelings are of that kind that it makes me sick at heart, so that I have no appetite to
eat. My temptations are so severe it seems sometimes as though I should have to lay down
and die, I feel as if I must sink beneath it. I go into the woods every chance I have, and pour
out my soul before God that he would deliver me and bless you my dear wife, and the first I
would know I would be in tears weeping like a child about you and the situation that I am in;
but what can I do but go ahead? My dear Vilate do not let it cast you down for the Lord is on
our side; this I know from what I see and realize and I marvel at it many times. You are tried
and tempted and I am sorry for you, for I know how to pity you. I can say that I never
suffered more in all my life than since these things came to pass; and as I have said, so say I
again, I have felt as if I should sink and die. Oh my God! I ask thee in the name of Jesus to
bless my dear Vilate and comfort her heart and deliver her from temptation, and from all
sorrow and open her eyes and let her see things as they are.119

The introduction of plural marriage was a severe test in four major ways: First, there
was the challenge of overcoming the force of tradition. To Lorenzo Snow, the Prophet
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"described the repugnance of his feelings, the natural result of the force of education and
social custom, relative to the introduction of plural marriage." 120 The idea of proposing
marriage to a woman when he already had a wife was to John Taylor "a thing calculated to
stir up feelings from the inmost depth of the human soul."121 Eliza R. Snow said: "It seemed
as though all the prejudice of my ancestors for generations past congregated around me."122

Second, there was the challenge of engaging in the new practice with pure motives, on
the basis of principle rather than passion. The Prophet reportedly declared that the new
principle "would cause the damnation of all who entered into it with impure motives, and
none who acted unrighteously could stand, the trial would be so great." 123 It "would damn
more than it would save, because it was a holy principle that could not be trifled with."124

Third, there was the challenge of practicing the new marital order in the setting of the
pure love of Christ. Only then could it be practiced with success and become a refining and
maturing influence in the lives of those who engaged in it. Of an interview with an inquirer
from the East, Helen Mar Whitney wrote:

I did not try to conceal the fact of its having been a trial, but confessed that it had been
one of the severest of my life; but that it had also proven one of the greatest of blessings. I
could truly say it had done the most towards making me a Saint and a free woman, in every
sense of the word; and I knew many others who could say the same, and to whom it had
proven one of the greatest boons -- a "blessing in disguise."125

Finally, the practice of plural marriage presented an administrative challenge,

particularly for the men. "'Those who think that men have no trials in the plural order of
marriage are greatly deceived," one who was involved in the practice all her mature life
wrote. "The wives have far greater liberty than the husband, and they have the power to
make him happy or very unhappy." Helen Mar Whitney observed:

For this cause, among others, there are not many men who are willing to take upon
themselves these extra burdens and responsibilities, even for the sake of a higher glory
hereafter. It certainly takes considerable religion and faith to stimulate a man who loves a
quiet, easy-going life, to take up this cross, even with the hope of a future crown. 126

The Spirit of Obedience

Despite the challenges which confronted the Saints, those who were commanded by
revelation to practice plural marriage were given the spirit of obedience through the
promptings of the Holy Ghost. Not a spirit of lust, but of enlightenment prompted faithful
individuals to obey the will of the Lord. Of his own experience, George Q. Cannon said:

When I had taken one wife, after I had returned from one of my missions, a spirit
rested upon me that I could not resist; I felt that I should be damned if I refused or neglected
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to obey that law of God. It was not prompted by any improper feeling; it was not prompted
by a feeling of lust, or a desire for women; but it was an overpowering anxiety to obey the
commandments of God .... I have done that which I conscientiously believe to be the will of
God; and I believe the majority of my brethren and sisters have done the same, have obeyed
the principle in the same way. 127

The fact that a person had to be born of the Holy Spirit to see the kingdom of God 128
was particularly true in order for him to see and accept the principle of plural marriage in its
true light. Hyrum Smith confided to a friend that he fought that "principle until the Lord
showed him it was true."129 Having reported that the Prophet taught Parley P. Pratt "the
principle and told him his privilege," Vilate Kimball wrote to her husband, Heber, in a letter
from Nauvoo, Illinois: "Sister Pratt told me that she had been railing against these things
until a few days past; she said the Lord had shown her that it was all right, and wants Parley
to go ahead." 130

Bishop Newel K. Whitney had a similar experience. He "was not a man that readily
accepted of every doctrine, and would question the Prophet very closely upon principles if
not made clear to his understanding." Like several others, he "was doubtful concerning the
righteousness of this celestial order." So the Prophet "told him to go and inquire of the Lord
concerning it, and he should receive a testimony for himself." Thereupon the Bishop and his
wife "retired together and unitedly besought the Lord for a testimony whether or not this
principle was from Him; and they ever after bore testimony that they received a
manifestation and that it was so powerful they could not mistake it." "The Lord ... revealed
unto us His power and glory," Mrs. Whitney said. "We were seemingly wrapt in a heavenly
vision, a halo of light encircled us." They never doubted thereafter. And they 'willingly gave
Joseph Smith their daughter, Sarah Ann, as a plural wife, Bishop Whitney performing the
ceremony, "which was the strongest proof that they could possibly give of their faith and
confidence in him as a true Prophet of God."131

When some leading members of the Twelve returned from a mission to England in the
spring of 1841, 132 Joseph Smith began immediately to instruct them in the order of celestial
and plural marriage.133 Brigham Young later recalled that while he was in England, the
Lord manifested to him "by visions and his Spirit" some things pertaining to the divine order
of marriage. But he kept these things to himself until the Prophet talked with him and others
upon his return home. "I saw that he was after something by his conversation," President
Young explained, "leading my mind along, and others, to see how we could bear this."
Finally, he continued, "I told Joseph what I understood, which was fight in front of my house
in the street, as he was shaking hands and leaving me." The Prophet turned and looked his
trusted follower in the eyes and said, "Brother Brigham, are you speaking what you
understand, i are you in earnest?" Elder Young replied, "I speak just as the Spirit manifests
to me." Joseph then exclaimed: "God bless you, the Lord has opened your mind."134

Other reports also reveal the spiritual witness which was given of the new law, when
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the Saints met the challenge to obey the Prophet's counsel. Mary Elizabeth Rollins Lightner
related her introduction to the law of plural marriage to the appearance of the angel who
directed Joseph Smith to begin its practice. In a signed statement, she reported that the angel
promised him that she "should have a witness" of the divine nature and origin of plural
marriage. She then said:

And an angel came to me, it went through me like lightning. I was afraid. Joseph said
he came with more revelation and knowledge than Joseph ever dare[d] reveal.135

In a more detailed explanation, she said of the Prophet:

I talked with him for a long time, and finally I told him I would never be sealed to him
until I had a witness ....

"'Well," said he, "pray earnestly, for the angel said to me you should have a witness."
...

I made it a subject of prayer .... and if ever a poor mortal prayed, I did.

A few nights after that an angel of the Lord came to me and if ever a thrill went
through a mortal, it went through me. I gazed upon the clothes and figure, but the eyes were
like lightning. They pierced me from the crown of my head to the soles of my feet. I wag
frightened almost to death for a moment. I tried to waken my aunt, but I could not. The angel
leaned over me and the light was very great although it was night. When my aunt woke up,
she said she had seen a figure in white robes pass from our bed to my mother's bed and pass
out of the window.

Joseph came up the next Sabbath. He said, "Have you had a witness yet?"

"No."

"Well," said he, "the angel expressly told me you should have."

Said I, "I have not had a witness, but I have seen something I have never seen before. I
saw an angel, and I was frightened almost to death. I did not speak."

He studied a while and put his elbows on his knees and his face in his hands. He
looked up and said, "How could you have been such a coward?"

Said I, "I was weak."

"Did you think to say, 'Father, help me?'"

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"No."

"Well, if you had just said that your mouth would have been opened, for that was an
angel of the living God. He came to you with more knowledge, intelligence and light then I
ever dared to reveal." 136

Having obtained an interview with Lucy Walker, Joseph Smith said: "I have been
commanded of God to take another wife, and you are the woman." While she was still
struggling with her feelings at the announcement, he explained: "If you pray sincerely for
light and understanding ... you shall receive a testimony of the correctness of this
principle."137 This she finally received.

It was near dawn of another sleepless night when my room was lighted up by a
heavenly influence. To me it was, in comparison, like the brilliant sun bursting through the
darkest cloud. My soul was filled with a calm, sweet peace that "I never knew." Supreme
happiness took possession of me, and I received a powerful and irresistible testimony of the
truth of plural marriage, which has been like an anchor to the soul through all the trials of
life. I felt that I must go out into the morning air and give vent to the joy and gratitude that
filled my soul. As I descended the stairs, President Smith opened the door below, took me by
the hand and said; "Thank God, you have the testimony, I too have prayed." He led me to the
chair, placed his hands upon my head, and blessed mc with every blessing my heart could
possibly desire.138

Finally, Benjamin F. Johnson gave a similar testimony. When Joseph Smith informed
him that he was "required to take other wives" and desired him to ask his sister, Almira, to
be one of them, Elder Johnson exclaimed, "But how can I teach my sister what I myself do
not understand, or show her what I do not myself see?"

"When you open your mouth to talk to your sister," the Prophet promised, "light will
come to you and your mouth will be full and your tongue loose."

The promise was abundantly fulfilled. "When with great hesitation and stammering I
called my sister to a private audience, and stood before her shaking with fear," Elder
Johnson testified; "'just as soon as I found power to open my mouth, it was filled, for the
light of the Lord shone upon my understanding, and the subject that had seemed to [be] dark
now appeared of all subjects pertaining to our gospel the most lucid and plain; and so my
sister and myself were converted together."139

The Limited Practice of Plural Marriage

The spiritual prerequisites of plural marriage placed obvious restrictions on the scope
of its practice. As a feature Of the marriage program of the divine patriarchal order, Charles
W. Penrose stated that it was "confined to the priesthood."140 "This law was never given of
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the Lord for any but his faithful children," Brigham Young stressed; "... no man has a right
to a wife, or wives, unless he honors his Priesthood and magnifies his calling before
God."141 John Taylor thus explained that the practice could not be extended to the world in
general, for it was a principle "connected with the Saints alone."142 And within the
membership of the Church it was a limited practice. "None but the more pure, virtuous,
honorable and upright" were to engage in the practice.143

Reasons For Plural Marriage

Raising up Seed unto Christ

Joseph Smith taught that the practice of plural marriage was "a commandment of God
for holy purposes." 144 The Lord stated to the Nephite prophet Jacob that it was to "raise up
seed" unto Himself.145 This required more than the mere begetting of physical children. The
Lord only directed men to take plural wives who would develop in their children the divine
powers and attributes by which they could become His sons and daughters in eternal life.
This is what it meant to raise up seed unto Christ. Orson Pratt said:

The multiplication of human beings is not the only object of marriage, but connected
with this is the righteous government of those beings. If increase alone were the design, then
it could be accomplished through the wicked, as well as the righteous.146

Heber C. Kimball referred to plural marriage as the means by which God designed "to
raise up for himself a pure seed" who would keep "His laws and walk in His statutes."147
Those within the system would be "a royal Priesthood," Brigham Young declared, "a holy
nation." 148 Of the Lord's design concerning His people, Orson Pratt also said: "He intends
to make them a kingdom of Kings and Priests, a kingdom unto Himself." 149

Fulfilling God's Promises to Abraham

The Saints believed that another purpose for plural marriage was to fulfil the promises
which God made to Abraham, Isaac, and Jacob. Orson Pratt explained: "The promises were,
Lift up your eyes, and behold the stars; so thy seed shall be, as numberless as the stars."
Continuing he said: "Go to the sea-shore, and look at the ocean of sand, and behold the
smallness of the particles thereof, and then realize that your seed shall be as numberless as
the sands." These ancient patriarchs had "a foundation laid for this mighty kingdom" in their
plural wives. 150 Being descendants of Abraham, the Saints were to be recipients of the
same blessings, through the covenants of the new marital order; 151 and through them God
was to continue fulfilling Abraham's promises. Elder Pratt reasoned that those who did "the
works of Abraham" ought to "be blessed with the blessings of Abraham," through a
"continuation of ... posterity."152 The practice of taking plural wives was introduced, he
said, that the Saints might "inherit the blessings and promises made to Abraham" and their
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posterity "become as numerous as the sand upon the seashore." 153

Providing Tabernacles for Noble Spirits

In many respects the doctrine of plural marriage had its basis in the Latter-day Saint
view of man's pre-earth existence. Orson Pratt observed that when the foundations of the
earth were laid the spirit children of God shouted for joy at the prospect of receiving
physical bodies.154 But some among them "were more noble and great than others, having
more intelligence." 155 Among these was Abraham, 156 and other great and noble spirits
who were to come to earth through his lineage. Many of these were reserved "until the
dispensation of the fulness of times," Elder Pratt explained, "to come forth upon the face of
the earth, through a noble parentage that shall train their young and tender minds in the
truths of eternity, that they may grow up in the Lord, and be clothed upon with His glory, be
filled with exceeding great faith; that the visions of eternity may be opened to their minds;
that they may be Prophets, Priests, and Kings to the Most High God."157 Brigham Young
agreed: "There is a reason why the doctrine of plurality of wives was revealed, that the noble
spirits which are waiting for tabernacles might be brought forth."158 He taught that under
the divine law he and his brethren were "preparing tabernacles for those spirits which have
been preserved to enter into bodies of honor, and be taught the pure principles of life and
salvation." 159 Heber C. Kimball added: "I tell you that some of the most noble spirits are
waiting with the Father to this day to come forth through the right channels and the fight
kind of men and women."160

Reforming Society Morally and Spiritually

Strange as it seemed to some, Joseph Smith expected plural marriage to be a powerful

instrument to reform society morally and spiritually. He said to Brigham Young: "You will
have to take more than one wife, and this order has to spread and increase until the
inhabitants of the earth repent of their evils and men will do what is right towards the
females."161 When a United States Senator was apprised of the system, he reportedly
exclaimed: "Joseph Smith has introduced the best plan for restoring and establishing strength
and long life among men, of any man on the earth."162

The Prophet was deeply concerned with the degree of infidelity and sexual
perversions that existed in the world, and he transmitted that concern to his associates. The
most frequent argument they gave to justify plural marriage was that it would reform society
and raise family life to a high spiritual and moral standard. George Q. Cannon stated that the
law sanctioning plural wives had been "revealed for the salvation of women." 163 "We are
solving the problem that is before the world to-day, over which they are pretending to rack
their brains," he said, "I mean the 'Social Problem.'" 164 Brigham Young expressed a
broader view of its benefits. "This principle," he explained, "will work out the moral
salvation of the world." 165 Heber C. Kimball and Daniel H. Wells, his counselors in the
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First Presidency, agreed. "This doctrine is a holy and pure principle," President Kimball
stressed, "in which the power of God for the regeneration of mankind is made manifest."166
"In this way only may we rise from corruption, through the Holy Priesthood of God,"
President Wells asserted. Speaking of plural marriage in relation to women, he said: "By it
they are redeeming themselves and their posterity from the corruptions of man, that have
been in existence for many generations before us, and from which they have been brought
out by the sound and proclamation of the Gospel."167

Several features which promoted reform were built into the order of plural marriage.
First, by maintaining its underlying spiritual program, the families of men within the system
would be established upon a high spiritual and moral plane.

Second, the program of regenerated men taking plural wives to raise up seed unto
Christ assured that this class of men would propagate more rapidly than others. The
multiplication of such families would raise society to a higher spiritual and moral standard.

Third, the new order was designed to remove single women from the sphere where
they could be preyed upon by perverse men. It would, as Charles W. Penrose explained,
place them "in that position for which they were created -- to give them the opportunity to
become wives and mothers, so that there might be 'no margin left for lust to prey upon,' no
field for the tricks of the seducer and the adulterer, the corrupt and the ungodly." 168

Finally, plural marriage introduced a competitive principle into the marital scene (not
found in monogamy), designed to persuade men to upgrade their lives morally and
spiritually. The fact that a righteous and capable man was married did not eliminate him
from the field of possible husbands a woman could consider as she made the decision to
marry. Women had no need to marry an inferior man, or a worldly one. If a man who would
otherwise exploit women or be content to live a single life wanted a desirable companion, he
had to repent and seriously consider a marriage in which he would be a true and faithful
husband. No woman would have to settle for less. Having affirmed that the true practice of
plural marriage would "work out the moral salvation of the world," Brigham Young further
explained:

If the women, not only in this congregation, Territory and government, but the world,
would rise up in the spirit and might of the holy gospel and ... show them [men] that they
will be under the necessity of marrying a wife or else not have a woman at all, they would
soon come to the mark .... If this course be pursued, and we make this the rule of practice, it
will force all men to take a wife.169

Even after marriage a woman was not obliged to follow her husband in
unrighteousness. By taking such a course, a man might lose his wife and family, and she
could then select another mate. 170 For each man the choice was continually between
growth and development, or that which would bring destruction. He could never get out of
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the reach of divine justice and equity -- where he could treat with disrespect the rights and
interests of his wife and family and not be brought to account for his actions. In that way
also, the plural marriage system had an uplifting influence upon men and society. 171

Suspension Of The Law Of Plural Marriage

Prevailing conditions governed man's responsibility to practice plural marriage. In

1878, Joseph F. Smith expressed the basic dictum underlying that practice when he said: "It
is a law of the Gospel pertaining to the celestial kingdom, applicable to all gospel
dispensations, when commanded and not otherwise, and neither acceptable to God or
binding on man unless given by commandment."172 Nor was the principle of plural
marriage to be practiced when circumstances prevented the Prophet and President of the
Church from administering that law. This point became significant when the federal
government of the United States placed such pressure upon the Church that it was necessary
for President Wilford Woodruff to issue a manifesto in 1890, suspending the practice of
plural marriage among the Saints. The basic principle which applied in this action was stated
in a revelation to Joseph Smith in 1841: "Verily, verily, I say unto you, that when I give a
commandment to any of the sons of men to do a work unto my name, and ... their enemies
come upon them and hinder them from performing that work, behold, it behooveth me to
require that work no more at the hands of those sons of men, but to accept of their
offerings."173

Though an eternal principle could not be altered or changed, it could be suspended.

"God has a fight to suspend His law," Lorenzo Snow stated, "as He has done in the
inspiration under which Pres. Woodruff wrote the manifesto." To illustrate, he explained:
"The very important law concerning baptism is at times suspended as in the case of married
women whose husbands are opposed to the gospel, or minors whose parents object to the
baptism of their children." 174

The suspension of the law of plural marriage, when the Saints were not responsible for
that action, left worthy individuals without the challenge and blessing of that law, but
uncondemned and with a claim upon it in the Lord's due time. Speaking of the manifesto,
President Woodruff gave reassurance: "If you are curtailed in any of your privileges you may
know that God will hold responsible those who cause the curtailment." 175 Lorenzo Snow
explained in greater detail. "The Lord will not permit any faithful Saint to lose blessings
through the acts of the wicked, or because of circumstances over which the individual has no
control." He then gave an example of a missionary who died without being married. "Now,
though he died without any wife he will not be the loser thereby, for the Lord will supply all
that is necessary to give him the salvation he merits. So also will it be with those who are
prevented by no act of their own from fulfilling all the requirements of the gospel."176

The action of Wilford Woodruff was consistent and reasonable, since it was the Lord
who authorized the suspension of the principle of plural marriage. That this suspension, like
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the original initiation of the principle, was done as a result of a revelation, was made clear by
President Woodruff in an address he gave on November 1, 1890, shortly after the manifesto
was issued:

The Lord is with ... this people. He has told me exactly what to do, and what the result
would be if we did not do it .... The God of heaven commanded me to do what I did do; and
when the hour came that I was commanded to do that, it was all clear to me. I went before
the Lord, and I wrote what the Lord told me to write. 177

Summary

Marriage in the divine patriarchal order had its basis in the gospel of Jesus Christ. It
was ordained of God, with the design that the union should continue in Christ throughout
eternity. Because illicit sexual relations contaminated the fountain of life and disrupted
divine intent, they were grievously sinful, next to murder and the sin against the Holy Ghost.
Under Zion's law, each faithful woman had a right to all the blessings associated with the
eternal covenant of marriage, in time and in eternity.

The revelation setting forth the law of eternal marriage also contained the law which
governed the taking of plural wives. This feature of the new and everlasting covenant of
marriage, in particular, had to be seen in the spiritual and ideological setting of the divine
patriarchal order. Monogamy was the basic law of the system, and the Prophet and President
of the Church held the keys to perform plural marriages. Such marriages were to be
contracted only when directed by the Lord through living prophet. When a man so
commanded, his wife was expected to fulfil the law of Sarah, that is, to participate in the
additions that were made to her husband's family. To practice the principle of plural
marriage except by commandment in the right way was adultery. But when done in
righteousness, the faithful were given the spirit of obedience from God.

Plural marriage was designed to raise up children to Christ within the divine
patriarchal order, and to fulfil the promise of God to Abraham that his posterity would be
innumerable. It was also designed to be a powerful instrument of social reform. But because
of outside pressure, the practice of plural marriage among the Saints was officially
suspended.

Chapter 14

Divine Patriarchal Order in Past Ages

The order of this priesthood was confirmed to be handed down from father to son, and
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rightly belongs to the literal descendants of the chosen seed, to whom the promises were
made. -- REVELATION TO JOSEPH SMITH.

According to Joseph Smith, the divine patriarchal order which the Saints were
required to build in the last days was instituted on earth in the days of Adam, the Ancient of
Days, and came down to later generations by lineage through a chosen seed. Being an eternal
order in which regenerated men were made priests and kings unto God, it functioned as a
divine system of government among the people of God in the early ages of the world. After
the flood, the same order centered in Abraham and continued through his family to the house
of Israel among whom God again endeavored to establish the divine family order. But when
Israel failed in her divine calling and crucified her king, the gentiles were grafted into the
eternal family. However, they too departed from the gospel plan, and the purposes of God
waited until the Dispensation of the Fulness of Times, when all things would be gathered
together in Christ -- in the divine patriarchal order.

The Divine Patriarchal Order In Early Ages

Adam's Place in the Divine Patriarchal Order

Revelations to Joseph Smith made clear many vital points concerning the divine
patriarchal order in ancient times."This order," the Lord said, "was instituted in the days of
Adam." 1 In speaking of "the first man," whom Daniel referred to as "the 'Ancient of Days,'
or in other words, the first and oldest of all, the great, grand progenitor," Joseph Smith
explained that he is also called "Michael, because he was the first and father of all, not only
by [physical] progeny, but the first to hold the spiritual blessings, to whom was made known
the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was
first revealed, and through whom Christ has been revealed from heaven, and will continue to
be revealed from hence forth."2 Since that noble progenitor was the great spiritual head of
all men on earth under Christ, as well as the father of all in physical life, the latter-day Seer
explained: "Adam holds the keys of the dispensation of the fullness of times; i.e., the
dispensation of all the times have been and will be revealed through him from the beginning
to Christ, and from Christ to the end of all the dispensations that are to be revealed."3

Temple Ordinances in Early Times

The Prophet made it clear that along with the basic ordinances of the gospel, many
faithful men in the early ages of the world were given the higher rites and covenants of the
gospel which are administered in the temple and by which the divine patriarchal order could
be built. As he gave the rites of the temple to the Saints at Nauvoo, he remarked that he was
then setting "forth the order pertaining to the Ancient of Days." This was "the ancient order
of things. 4 Essentially, it was the same plan that had been given to Adam. Joseph Smith also
wrote that those sacred rites were administered to "Seth, Noah, Melchizedek, Abraham, and
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all to whom the Priesthood was revealed."5 Finally, he taught that"the order of the house of
God has been, and ever will be, the same." 6

Early Patriarchs

Having declared that the divine patriarchal order was instituted in the days of Adam,
the Lord stated in a revelation to Joseph Smith that it "came down by lineage in the
following manner: from Adam to Seth, who was ordained [a presiding patriarch in this
divine order] by Adam at the age of sixty-nine years, and was blessed by him three years
previous to his (Adam's) death, and received the promise of God by his father, that his
posterity should be the chosen of the Lord, and that they should be preserved unto the end of
the earth; because he (Seth) was a perfect man, and his likeness was the express likeness of
his father, insomuch that he seemed to be like unto his father in all things, and could be
distinguished from him only by his age."7

Seth's ordination was to a position of presidency within the divine patriarchal order,
holding the fulness of the priesthood and birthright under Adam, over those on this earth
who were born into the eternal family of Jesus Christ. The promises and responsibilities
which were associated with the central family of the eternal order were given to Seth and his
elect posterity.8

After Adam and Seth, Enos was the next presiding patriarch in the divine family order.
By revelation, Joseph Smith wrote: "Seth lived one hundred and five years, and begot Enos,
and prophesied in all his days, and taught his son Enos in the ways of God; wherefore Enos
prophesied also."9 Enos was ordained to his patriarchal calling "at the age of one hundred
and thirty-four years and four months, by the hand of Adam."10

Apparently the righteous in this early day gathered together to enjoy each other's
society and to build up the kingdom of God. Joseph Smith wrote by revelation: "And Enos
and the residue of the people of God came out from the land, which was called Shulon, and
dwelt in a land of promise, which he called after his own son, whom he named Cainan."11
Cainan was the third presiding patriarch under Adam, in the tradition of Seth. He was born
when his father, Enos, was ninety years old: 12 "God called upon Cainan in the wilderness in
the fortieth year of his age; and he met Adam in journeying to the place Shedolamak."
Cainan was eight-seven years old when he was ordained a presiding patriarch.13

The next great presiding patriarch under Adam was Mahalaleel, the son of Cainan,
who was born when his father was seventy years old.14 Of his ordination a revelation said:
"Mahalaleel was four hundred and ninety-six years and seven days old when he was
ordained by the hand of Adam, who also blessed him."15

Jared was the fifth presiding patriarch in the divine family order under Adam, born
when his father, Mahalaleel, was sixty-five years old.16 Of his patriarchal calling, Joseph
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Smith wrote by revelation: "Jared was two hundred years old when he was ordained under
the hand of Adam, who also blessed him."17

Jared was one hundred and sixty-two years old when Enoch, the sixth great patriarch
under Adam, was born. "And Jared taught Enoch in all the ways of God."18 Of Enoch's
ordination and ministry, another revelation said:

Enoch was twenty-five years old when he was ordained under the hand of Adam; and
he was sixty-five and Adam blessed him.

And he saw the Lord, and he walked with him, and was before his face continually;
and he walked with God three hundred and sixty-five years, making him four hundred and
thirty years old when he was translated. 19

Having received the gospel and obtained the blessings of the Second Comforter,
Enoch sought to establish others on the law of God and organize them according to the
heavenly order. He taught them about God and testified of his own call to preach the gospel
and build up the kingdom of God upon the earth. He explained the fall of Adam, the nature
of mortal man, and the need for man to be born into the kingdom of heaven, that he might be
sanctified from all sin, enjoy the words of eternal life in this life, and obtain eternal life in
the world to come, even immortal glory. Enoch stressed that in this way the people could
become the sons and daughters of God (Jesus Christ) in the divine powers and attributes of
eternal life.20

Enoch then introduced to the divine patriarchal order, including the economic law of
that eternal family, those who were born into the family of God. By sanctifying themselves
through obedience to the law of God, his people attained a condition in which "they were of
one heart and one mind, and dwelt in righteousness; and there was no poor among them."21
They also realized many of the great spiritual objectives which can be obtained by
establishing the eternal family order, including the right as heirs to partake of the glory and
power of God.22 The record states that "the Lord came and dwelt with his people" and that
"the fear of the Lord was upon all nations, so great was the glory of the Lord, which was
upon his people."23

"Enoch lived sixty-five years, and begat Methuselah,"24 the next presiding patriarch
in the divine order. "Methuselah was one hundred years old when he was ordained under the
hand of Adam."25 When the city of Enoch was translated, Methuselah "was not taken, that
the covenants of the Lord might be fulfilled, which he made to Enoch, for he truly
covenanted with Enoch that Noah should be of the fruit of his loins." 26 Methuselah
therefore "prophesied that from his loins should spring all the kingdoms of the earth,"
through Noah, and he "took glory unto himself." 27

The eighth presiding patriarch after Adam was Lamech. He was born when his father,
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Methuselah, was one hundred and eight-seven years old,28 and he "was thirty- two years old
when he was ordained under the hand of Seth."29 Joseph Smith therefore referred to him as
a "great, grand Patriarch who held the keys of the Priesthood." 30

Lamech's son, Noah, was born when his father was one hundred and eighty-two years
old, 31 and he was but ten years old when he was ordained a presiding patriarch by
Methuselah.32 In this way, "the Priesthood continued from Lamech to Noah."33 "Noah was
just a man, and perfect in his generation; and he walked with God."34 Joseph Smith
explained that God talked with Noah "in a familiar and friendly manner, that He continued to
him the keys, the covenants, the power and the glory, with which he blessed Adam at the
beginning." 35 By revelation the Prophet also wrote: "And the Lord ordained Noah after his
own order, and commanded him that he should go forth and declare his Gospel unto the
children of men, even as it was given unto Enoch."36

The Council of Adam-ondi-Ahman

Three years before his death, which occurred when he was 930 years old, Adam
"called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, ... with the residue of
his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed
upon them his last blessing."37 This was a great meeting of the divine patriarchal order, with
its presiding figures, in ancient times. "The Lord appeared unto them, and they rose up and
blessed Adam, and called him Michael, the prince, the archangel." 38 As the Lord
administered comfort unto Adam, He said: "I have set thee to be at the head; a multitude of
nations shall come of thee, and thou art a prince over them forever." 39

The fact that Adam was called Michael by the members of the council meant that they
recognized him as their father both in physical life and in the divine powers and attributes
which lead to eternal life. Through the sacred rites of the divine patriarchal order, he
possessed the fulness of the priesthood and all the keys pertaining to the human family on
earth. He was the priest and king of man. As such, in the latter role, he was a prince i a male
monarch or sovereign, a person of nobility of the highest rank -- over the eternal family
order on this earth.

Having seen Adam by vision in the council of Adam-ondi-Ahman, Joseph Smith

explained that the great patriarch's purpose in that assembly was to help bring his posterity
back into the presence of God from whence he had fallen, and to this end Adam blessed
them.40 But since the pattern of celestial society is patriarchal, the faithful cannot return to
the presence of God as a people unless they establish their lives upon the law and program of
the divine patriarchal order and are brought into union with those exalted beings who reside
in the celestial kingdom. Joseph Smith therefore admonished the Saints to do all that was
necessary to establish the divine patriarchal order, so they could return to the presence of
God. "When these things are done," he announced, "the Son of Man will descend, the
Ancient of Days sit; we may [then] come to an innumerable company of angels, have
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communion with and receive instruction from them." 41

The requirement to organize the divine patriarchal order through gospel rites and
ordinances in order to bring the faithful into the presence of God suggests that when Adam
met with his children in council, he confirmed carefully that all the necessary ordinances had
been performed and recorded in their behalf. This he would want to do as the presiding
figure over the eternal family order, before leaving this mortal state. Since Enoch and his
people were at the great patriarchal council,42 it is possible that in the actions of the
priesthood significant things were done to prepare the way for the Lord to dwell in the Zion
of Enoch and manifest His glory to that sanctified people for a period of time before they
were taken from the earth. 43

In still another way Adam exercised his priestly rights. The scope of one's authority
who has a fulness of the priesthood in the divine patriarchal order extends to the limitless
future. So with Adam. He "stood up in the midst of the congregation; and, notwithstanding
he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should
befall his posterity unto the latest generation."44 In that great utterance, he set the prophetic
vision of the future for all ages of mortal time. Under the Spirit of revelation, later prophets
have merely echoed the themes revealed by their noble progenitor and prophetic head.

The Government of God in Ancient Times

The government of God, which had in the divine family order, was established in the
days of Adam. As Patriarchs, both Adam and Noah were kings within the eternal family
order in their day. 45 Of that system in early times, Orson Pratt said:

Governments began to be established in the days of our first parents. As they lived to
be very aged -- or almost a thousand years before they were taken from the earth, they saw
their children multiplying around them in vast numbers, and governments began to be
established. Among those governments, however, was maintained also the government of
God -- a patriarchal government, that continued with the righteous from the days of Adam
down till the days of Enoch, and for a short period after his days. This government was
patriarchal in its nature, or, in other words, directed and dictated by the Creator of man -- the
great Lawgiver. He directed and counseled his servants, and they obeyed his counsels.46

It is not known how long the government of God existed on earth after being
established by Adam. Elder Pratt explained that "at length, about the period of the death of
Adam, or a little after, human governments rooted out of the earth the government of
God."47 It can be assumed that the divine political order prevailed among the people of
Enoch until they were translated. But even before that time, "their enemies came to battle
against them." This indicates the lack of a just and equitable government with power
sufficient to protect the innocent. Nevertheless, "so great was the faith of Enoch, that he led
the people of God; ... and he spake the word of the Lord, and the earth trembled, ... and all
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nations feared greatly." 48

Though Noah was the rightful heir to political power within the true order of
government, Joseph Smith wrote by revelation: "In those days there were giants on the earth,
and they sought Noah to take away his life; but the Lord was with Noah, and the power of
the Lord was upon him."49 A Latter-day Saint writer expressed the view that the
antediluvians were swept off the earth by the flood "because they rejected the government of
the Almighty, and instituted their own governments in its stead. Noah and his family were
the only loyal and obedient subjects to the legal power: they alone were saved." 50

Orson Pratt observed that after the flood the "divine government was [again]
organized on the earth, Noah being the great Patriarch, Revelator, and Prophet, to whom was
given laws and institutions for the government of his posterity." But, he added, "This order
... continued only for a short period of time, and human governments again prevailed."51

Noah's Place In The Divine Patriarchal Order

It was Noah's responsibility to proclaim the final testimony of the gospel to the
antediluvian world and to renew the divine patriarchal order after the flood. In the latter
capacity, he started a new era in the earth's history, and he became the presiding figure in all
orders of the priesthood over all ages of men after his day. In many ways he was a second
Adam, a father of all men on earth in the flesh, and a father spiritually of all who, since the
flood, are born by the power of the gospel into the eternal family of Jesus Christ.

A revelation to Joseph Smith indicated that Noah was Elias."52 As it applied to Noah,
this name appears to be a title given to a presiding figure over the divine patriarchal order
who has the mission of preparing the faithful to enjoy their proper relationship to God within
the celestial family. Jesus, for example, is identified as the great Elias.53 He presides as the
Father of all who attain eternal life, and it is His mission to bring them to their proper
relationship to God within the celestial family. Joseph Smith also referred to men as Eliases
who, in the early ages of the world, sought to establish the divine patriarchal order and
extend it among men as a means of renewing the earth to a state of paradisiacal glory.54

There is a distinction between one who is called Elias in the sense that Noah and other
presiding figures over the divine patriarchal order bear that title, and one who ministers in
the "spirit of Elias" and for this reason is called Elias. John the Baptist bore this title in the
latter sense of its meaning. When Noah, as Elias, appeared to Zacharias, he promised him
that he would "have a son, and his name should be John, and he should be filled with the
spirit of Elias." 55 John went forth teaching the preparatory gospel "in the spirit and power
of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of
the just; to make ready a people [by introducing them into the divine patriarchal order]
prepared for the Lord." 56
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If men like John ministered in the spirit of Elias, the question can be asked, To whom
does that spirit belong? It belongs to Elias, the presiding figure over the divine patriarchal
order, and it is the spirit of the gospel upon which that divine family rests. Those who
minister the preparatory gospel in the spirit of Elias are commissioned to introduce believers
into the celestial family of Christ and to prepare them for all the blessings of exaltation and
eternal life in that divine order. Joseph Smith said of the spirit of Elias and its purposes:

The spirit of Elias is to prepare the way for a greater revelation of God, which is the
Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a
man into the world to prepare for a greater work, holding the keys of the power of Elias, it
was called the doctrine of Elias, even from the early ages of the world. 57

The revelation which identified Noah as Elias stated that he was given "the keys of
bringing to pass the restoration of all things spoken by the mouth of all the holy prophets
since the world began, concerning the last days." 58 The heart of the restoration is the
establishment of the divine patriarchal order among the righteous, in preparation for the
millennial reign of Christ and the renewal of the earth to a paradisiacal state of glory.59 This
work of restoration is initiated by those who minister the preparatory gospel by the spirit of
Elias. But the greater work of preparation must be done on a higher level. It consists of
perfecting the divine family order until the system on earth is united with the patriarchal
order of the celestial kingdom and the Saints, as heirs, partake of the glory of that higher
order. Joseph Smith thus referred to the great patriarchs in the early ages of the world as
Eliases who sought to renew the earth to the state of glory from which Adam fell.60

The Patriarchal Order of Melchizedek

Not much direct information is given concerning the system over which Melchizedek
presided, but the evidence which does exist indicates that it was patriarchal in nature. Joseph
Smith wrote by revelation that Melchizedek "was ordained an high priest after the order of
the covenant which God made with Enoch." 61 Enoch's system was the patriarchal order.
The Prophet also made it clear that Melchizedek held the fulness of the priesthood, which is
given to men only within the divine patriarchal order. This means that the priesthood after
the order of Melchizedek is the highest order or system of the priesthood, which is the
patriarchal order. To the question, "What was the power of Melchizedek?" the Prophet
replied:

Those holding the fullness of the Melchizedek Priesthood [as given in the patriarchal
order] are kings and priests of the Most High God, holding the keys of power and blessings.
In fact, that priesthood is a perfect law of theocracy, and stands as God to give laws to the
people, administering endless lives to the sons and daughters of Adam. 62

Joseph Smith declared in another statement that "the Priesthood after the order of
Melchizedek" included "Prophets, Priests and Kings."63 This also indicates that the
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perfected system of Melchizedek was the divine patriarchal order. Alma wrote that
Melchizedek reigned "under his father."64 By building the eternal order and establishing the
lives of his people upon its sanctifying program, the great high priest and king, with his
people, "obtained heaven" 65 -- that is, they entered into the presence of God.

Finally, not only did Melchizedek hold the fulness of the priesthood, which enabled
him to reign as a king and a priest within the divine patriarchal order, but he ministered to
others the blessings and appointments pertaining to the eternal family order. When God
selected Abraham to be the Father of the Faithful of future generations, Melchizedek gave
that appointment to him officially. "The King of Shiloam (Salem) had power and authority
over that of Abraham, holding the key and the power of endless life," Joseph Smith
explained. "Abraham says to Melchizedek, I believe all that thou hast taught me concerning
the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham and
sent him away."66

Abraham's Place In The Patriarchal Order

After Noah and Melchizedek, the Lord centered the rights, promises, and blessings of
the divine patriarchal order in Abraham. In some respects, this was a new beginning. Parley
P. Pratt referred to Melchizedek, who was contemporary with Abraham, as belonging to "an
older branch of the chosen seed"; and he stated that there was a "transfer of the keys to
Abraham and his seed."67

The appointment which Abraham received pertained to the blessings and powers
which are given in the house of the Lord. He was made a presiding patriarch over the eternal
family of Christ after his day, not merely the Patriarch to the Church. He sought in
righteousness for the rights and blessings of the divine family order, for he later wrote:

Finding there was greater happiness and peace and rest for me, I sought for the
blessings of the fathers, and the right whereunto I should be ordained to administer the same;
having been myself a follower of righteousness, desiring also to be one who possessed great
knowledge, and to be a greater follower of righteousness, and to possess a greater
knowledge, and to be a father of many nations, a prince of peace, and desiring to receive
instructions, and to keep the commandments of God, I became a rightful heir, a High Priest
[in relation to the patriarchal order], holding the right belonging to the fathers.

It was conferred upon me from the fathers, ... even the right of the firstborn, on the
first man, who is Adam, our first father, through the fathers unto me.

I sought for mine appointment unto the Priesthood according to the appointment of
God unto the fathers concerning the seed.68

In giving Abraham this appointment within the divine patriarchal order, the Lord said
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to him:

Behold, I will lead thee by my hand, and I will take thee, to put upon thee my name,
even the Priesthood of thy father, and my power shall be over thee.

As it was with Noah so shall it be with thee; but through thy ministry my name shall
be known in the earth forever, for I am thy God.69

Three important points were made to Abraham in this statement: first, the Lord
promised to give him the priesthood of his father i the priesthood in its patriarchal rights;
second, like Noah, the rights and blessings of the divine patriarchal order would center in
Abraham; third, through Abraham's ministry, with that of his elect posterity, the name of
Jehovah would be known in the earth forever.

All of the rights, appointments, and blessings which were given to Abraham constitute
the Abrahamic covenant, which had its basis in the promise of posterity within the eternal
family order. In that promise the Lord said: "I will make of thee a great nation."70 To Joseph
Smith the Lord explained the nature of this promise: "Abraham received promises
concerning his seed, and of the fruit of his loins,... which were to continue so long as they
were in the world; and as touching Abraham and his seed, out of the world they should
continue; both in the world and out of the world should they continue as innumerable as the
stars; or, if ye were to count the sand upon the seashore ye could not number them."71

This was not merely a promise of posterity limited to a physical sense, but of posterity
in and through the eternal family order. This promise derived from the new and everlasting
covenant of marriage which Abraham received, 72 as do all other rights and blessings which
pertain to Abraham's elect descendants in the patriarchal order. Otherwise, Abraham would
not have children "out of this world," that is, after the resurrection.73

The promise that Abraham's elect posterity would be heirs in the flesh to the divine
patriarchal order included the right to bear the priesthood, for that system was an eternal
priesthood order. Of that right, the Lord said to Abraham:

I will bless thee above measure, and make thy name great among all nations, and thou
shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry
and Priesthood unto all nations; ... and I will bless them that bless thee, and curse them that
curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for
I give unto thee a promise that this right shall continue in thee, and in thy seed alter thee
(that is to say, the literal seed, or the seed of the body) shall all the families of the earth be
blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of
life eternal.74

Concerning this appointment, Parley P. Pratt said: "No Ishmaelite, no Edomite, no

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Gentile, has since then been privileged to hold the presiding keys of Priesthood, or of the
ministry of salvation." Continuing, he explained:

In this peculiar lineage, and in no other, should all the nations be blessed. From the
days of Abraham until now, if the people of any country, age, or nation, have been blessed
with the blessings peculiar to the everlasting covenant of the Gospel, its sealing powers,
Priesthood, and ordinances, it has been through the ministry of that lineage, and the keys of
Priesthood held by the lawful heirs according to the flesh. Were the twelve Apostles which
Christ ordained, Gentiles? Were any of them Ishmaelites, Edomites, Canaanites, Greeks,
Egyptians, or Romans by descent? No, verily. One of the Twelve was called a "Canaanite,"
but this could not have alluded to his lineage, but rather to the locality of his nativity, for
Christ was not commissioned to minister in person to the Gentiles, much less to ordain any
of them to the Priesthood, which pertained to the children of Abraham. I would risk my soul
upon the fact that Simon the Apostle was not a Canaanite by blood. He was perhaps a
Canaanite upon the same principle that Jesus was a Nazarite, which is expressive of the
locality of his birth or sojourn. But no man can hold the keys of Priesthood or of
Apostleship, to bless or administer salvation to the nations, unless he is a literal descendant
of Abraham, Isaac, and Jacob. Jesus Christ and his ancient Apostles of both hemispheres
were of that lineage.75

In addition to the two fundamental promises of posterity and priesthood, Abraham was
given all of their related rights and responsibilities within the holy order. In his epistle to the
Roman saints, the Apostle Paul listed many of these. By revelation, Joseph Smith corrected
the passage of Paul's writings to read: "My kinsmen according to the flesh ... are Israelites;
of whom are the adoption, and the glory, and the covenants, and the giving of the law, and
the service of God, and the promises which are made unto the fathers; and of whom, as
concerning the flesh, Christ was, who is God over all, blessed for ever."76

The adoption to which the Israelites were heirs in the flesh consisted of the principles
and ordinances by which they could become the children of Christ in eternal life. The
covenants were those by which the holy order could be built -- those by which wives could
be sealed to their husbands, and children to their parents -- and men be exalted as heirs
through Christ of all things in the Father's kingdom. The report of a "very interesting
discourse" by Joseph Smith on this subject states:

He then spoke on the subject of election and read the 9th chapter of Romans, from
which it was evident that the election there spoken of was pertaining to the flesh, and had
reference to the seed of Abraham, according to the promise God made to Abraham, saying,
"In thee, and in thy seed, all the families of the earth shall be blessed." To them belonged the
adoption and the covenants, &c .... The whole of the chapter had reference to the Priesthood
and the house of Israel.77

The giving of the law apparently referred to Israel's right to administer the law of the
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kingdom of God, which included the law of the gospel, the law of Zion, and the law to rule
all nations when every knee bows and every tongue confesses Christ's right to reign. The
service of God alluded to Israel's right to serve the true God as a people, in personal worship,
in teaching the gospel to other families of the earth, and in building the divine patriarchal
order upon the earth. The promises which were made to the fathers included all the
appointments which pertained to the eternal family order -- those pertaining to posterity, to
priesthood, to lands, etc. To these Israel was a natural heir in the flesh. Finally, the fact that
Israel was an heir to glory meant that by building the divine family order according to the
heavenly pattern, she could be endowed with the glory and power of God and enter into His
presence.

With these promises and blessings, Abraham's elect descendants were given the right
and the obligation to teach the gospel to all other families of the earth and to build the divine
order as a standard and an ensign to all people, so that the faithful among all families and
nations could become sons and daughters of Jesus Christ and attain the blessings of
exaltation and a fulness of glory in the resurrection. The Lord therefore promised Abraham:
"In thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the
families of the earth be blessed, even with the blessings of the Gospel, which are the
blessings of salvation, even of life eternal."78

The discharge of these responsibilities would bring added blessings of posterity and
glory to Abraham, for all those who received the gospel through that ministry would become
his sons and daughters just as though they had been born among his posterity .in the flesh.
Within the eternal family order, spiritual relationships predominate over the physical ones,
and the source from which men obtain the powers and attributes which lead to eternal life
determines their family line in the divine patriarchal order in eternity.79 Having declared
that Abraham's elect descendants would minister the gospel "unto all nations," the Lord said
to the great patriarch: "And I will bless them through thy name; for as many as receive this
Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and
bless thee, as their father." 80

Joseph Smith stressed the literal nature of the ultimate relationship which would exist.
Referring to the transformation which takes place when man embraces the true gospel of
Christ, he explained that "the effect of the Holy Ghost upon a Gentile, is to purge out the old
blood, and make him actually of the seed of Abraham." Continuing, he said: "That man that
has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost."
81 The Lord in a revelation to the Prophet implied that this transformation would also affect
the flesh. He stated that faithful men could be "sanctified by the Spirit unto the renewing of
their bodies," and that in this way they would become "the seed of Abraham, and the church
and kingdom, and the elect of God."82

The Divine Patriarchal Order In Israel

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Abraham's Elect Family

After Abraham, God's appointment of an elect seed in the flesh continued through
Isaac, the chosen son of the Father of the Faithful. Joseph Smith's Inspired Revision of the
Bible clarifies: "Neither, because they are all children of Abraham, are they the [elect] seed;
but, in Isaac shall thy seed be called."83 He became a presiding patriarch in the eternal
family order. To Isaac the Lord affirmed: "In thy seed shall all the nations of the earth be
blessed." 84

The birthright and patriarchal promises continued in Jacob, whose election God made
known to Rebekah before he and his older brother, Esau, were born.85 Isaac later confirmed
these rights and promises upon his son, officially, saying: "God Almighty bless thee, and
make thee fruitful, and ... give thee the blessings of Abraham, to thee, and to thy seed with
thee." 86 Jacob therefore became the next presiding patriarch under Abraham. Referring to
the continuation of the blessings of Abraham through Jacob, the Lord said to the latter: "In
thee and in thy seed shall all the families of the earth be blessed."87

The conferral of the rights and promises of the divine patriarchal order upon Jacob is
one example, among others,88 of a departure from the law of primogeniture as it applied to
the divine family order. This action was justified. "Esau despised his birthright," 89 and he
disregarded God's election of a chosen seed by marrying outside the proper family lines.
These actions, in particular, "were a grief of mind unto Isaac and to Rebekah." 90 Of the
attitude of Esau and the transfer of his birthright to Jacob, Erastus Snow said:

Esau did not sense nor appreciate his condition and birthright; he did not respect it as
he should have done, neither did he hearken to the counsels of his father and mother. On the
contrary, he went his own way with a stubborn will, and followed his own passions and
inclinations and took to wife one [two] of the daughters of the Canaanites whom the Lord
had not blessed; and he therefore rendered himself unacceptable to God and to his father and
mother. He gave himself to wild pursuits -- to hunting, and to following the ways of the
Canaanites, and displeased the Lord and his parents, and was not worthy of this right of
seniority. The Lord therefore saw fit to take it from him, and the mother was moved upon to
help the younger son to bring about the purpose of the Lord, in securing to himself the
blessing through the legitimate channel of the Priesthood.91

Because Jacob persevered in his quest for the blessings and promises of his fathers,
and finally obtained them, his name was changed to Israel.92 The name means "contender
with God," in the sense that he prevailed in his supplications before the Lord and became a
soldier of God, or a prince within the divine patriarchal order.93 With his two wives and two
concubines, Israel expanded the chosen seed into twelve tribes, known collectively as the
house of Israel.94 Being heirs to the rights and blessings of the divine patriarchal order, they
were to be a "peculiar treasure," or people, unto the Lord -- a "kingdom of priests, and an
holy nation."95
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In his patriarchal blessings upon his sons, Jacob foretold many things concerning his
posterity in future generations.96 The Lord had promised Jacob land in addition to that
which was promised to Abraham and Isaac.97 It consisted of the Western hemisphere, and it
was given to Joseph, the son of Jacob. 98 A a vital part of this promise, Jacob was assured
that his latter-day descendants who lived upon the Western hemisphere would establish a
branch of the millennial kingdom in preparation for Christ's reign on earth. As Jesus
ministered to the descendants of Joseph on the promised land, He said of their latter-day
descendants: "And behold, this people will I establish in this land, unto the fulfilling of the
covenant which I made with your father Jacob; and it shall be a New Jerusalem." 99

The Place of the Patriarch Joseph

Though Joseph was a younger son of Jacob, by his faith and righteousness he was
elevated to a position of authority next to his father within the house of Israel. While Joseph
was still a youth, God made known to him some points concerning his future place,
indicating by means of a dream that his brothers would bow in respect and obedience to him.
In a second dream, he was shown that even his father and mother would pay him great
respect. 100

Reuben, the firstborn of Jacob and Leah, should have received the birthright over the
house of Israel. But by transgression he forfeited that appointment, and the "birthright was
given unto the sons of Joseph the son of Israel." 101 Thereafter, Erastus Snow observed, this
right of "the priesthood was reckoned" after the lineage of the patriarch Joseph.102

Joseph merited the position which he and his posterity were finally given within the
house of Israel. His rise from slavery to the office of Prime Minister over Egypt was the
result of personal faithfulness and ability, coupled with the inspiration of God which he lived
worthy to receive. By those same qualities he also attained a conspicuous place in the elect
family. When, after storing grain in Egypt for a period of seven years, Joseph was
instrumental in saving the Egyptians and his father's house from famine, Jacob said to him:

When the God of my fathers appeared unto me in Luz, in the land of Canaan; he sware
unto me, that he would give unto me, and unto my seed, the land for an everlasting
possession.

Therefore, O my son, he hath blessed me in raising thee up to be a servant unto me, in

saving my house from death;

In delivering my people, thy brethren, from famine which was sore in the land;
wherefore the God of thy fathers shall bless thee, and the fruit of thy loins, that they shall be
blessed above thy brethren, and above thy father's house;
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For thou hast prevailed, and thy father's house hath bowed down unto thee, even as it
was shown unto thee, before thou wast sold into Egypt by the hands of thy brethren;
wherefore thy brethren shall bow down unto thee, from generation to generation, unto the
fruit of thy loins for ever;

For thou shalt be a light unto my people, to deliver them in the days of their captivity,
from bondage; and to bring salvation unto them, when they are altogether bowed down
under sin.103

The Patriarch Joseph was a seer of great stature and power with God, and he
apparently was given a clear vision of the work of God among his descendants. Lehi, who
was a descendant of Joseph, said to one of his sons: "Joseph truly saw our day."104 Nephi
added:

He truly prophesied concerning all his seed. And the prophecies which he wrote, there
are not many greater. And he prophesied concerning us, and our future generations; and they
are written upon the plates of brass. 105

These brass plates, as the family record of the Patriarch Joseph,106 contained the
record of many promises of God to the ancient seer concerning Israel and his future
descendants. God revealed to Joseph that a great prophet and seer by the name of Moses
would be raised up, and that he would deliver Israel out of Egyptian bondage at a future date.
Many of the details of the life and ministry of Moses were also made known to the Patriarch
Joseph.107 Joseph also foretold the eventual scattering of Israel after the chosen family had
been established in the promised land. He was told that in their scattering a particular branch
would be broken off and "carried into a far country." Nevertheless, it would "be remembered
in the covenants of the Lord" with Israel. 108 Lehi explained:

Great were the covenants of the Lord which he made unto Joseph. Wherefore, ... he
obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up
a righteous branch unto the house of Israel; not the Messiah, but a branch which was to be
broken off, nevertheless, to be remembered in the covenants of the Lord that the Messiah
should be made manifest unto them in the latter days, in the spirit of power, unto the
bringing of them out of darkness unto light -- yea, out of hidden darkness and out of
captivity unto freedom. 109

Lehi and his colony who came to the Western hemisphere From Jerusalem about 600
B.C. were the righteous branch of the Patriarch Joseph that was to be broken off from Israel.
Their record came to light in modern times through the instrumentality of Joseph Smith, a
choice seer raised up out of the latter-day descendants of the Patriarch Joseph. 110 The Lord
told the Patriarch Joseph that a record of this righteous branch would be preserved and
would be the means of bringing salvation to the scattered remnants of Israel in the last days.
He also told him of the latter-day seer and his work in bringing forth the record of the
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righteous branch:

A seer will I raise up out of the fruit of thy loins; and unto him will I give power to
bring forth my word unto the seed of thy loins -- and not to the bringing forth my word only,
saith the Lord, but to the convincing them of my word, which shall have already gone forth
among them [in the Bible].

Wherefore, the fruit of thy loins shall write; and the fruit of the loins of Judah shall
write; and that which shall be written by the fruit of thy loins, and also that which shall be
written by the fruit of the loins of Judah, shall grow together, unto the confounding of false
doctrines and laying down of contentions, and establishing peace among the fruit of thy
loins, and bringing them to the knowledge of their fathers in the latter days, and also to the
knowledge of my covenants, saith the Lord.

And out of weakness he shall be made strong, in that day when my work shall
commence among all my people, unto the restoring thee, O house of Israel, saith the Lord ....

And the words which he shall write shall be the words which are expedient in my
wisdom should go forth unto the fruit of thy loins. And it shall be as if the fruit of thy loins
had cried unto them from the dust; for I know their faith.

And they shall cry from the dust; yea, even repentance unto their brethren, even after
many generations have gone by them. And it shall come to pass that their cry shall go, even
according to the simpleness of their words.

Because of their faith their words shall proceed forth out of my mouth unto their
brethren who are the fruit of thy loins; and the weakness of their words will I make strong in
their faith, unto the remembering of my covenant which I made unto thy fathers.111

Outline of the Patriarchal Order in Israel

Specific priesthood rights and powers were given to some tribes and branches of Israel
in order to establish the divine patriarchal order in the elect family. The presiding figure in
each of these functions was to be subordinate to the central authority of the whole
system,112 so that the divine family order could be perfected with all the priesthood powers
and rights of the kingdom of God developed within it.

Under Jacob and Joseph, the birthright over the house of Israel was ,given by special
appointment to Ephraim, 113 the second son of Joseph whom Jacob took to be his own. For
this reason Jehovah, the pre-earth Christ, later declared: "I am a father to Israel [in eternal
life], and Ephraim is my firstborn."114 But because Israel rejected the higher law of the
gospel at Mount Sinai, which included the "holy order" of the priesthood that had its center
in the temple and by which the divine patriarchal order could be perfected, the rights and
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privileges of the birthright were never fully developed in ancient Israel.

Other priesthood rights were given by the Lord to the tribe of Levi, with Aaron and his
sons at their head. This lesser order of priests had the right to preach the preparatory gospel
and to administer the temporal law of the system. 115 Concerning the presidency of this
order of priesthood, a revelation to Joseph Smith explained: "The Lord confirmed a
priesthood also upon Aaron and his seed, throughout all their generations, which priesthood
also continueth and abideth forever with the priesthood which is after the holiest order of
God."116 This lesser order was called "the Priesthood of Aaron, because it was conferred
upon Aaron and his seed."117 Concerning the right of presidency over this priesthood, a
revelation said: "No man has a legal right to this office, to hold the keys of this priesthood,
except he be a literal descendant and the firstborn of Aaron." 118 Of the responsibility of the
Presidency of the Melchizedek Priesthood to confer this office, the Lord said in a revelation
to Joseph Smith:

A literal descendant of Aaron ... must be designated by this Presidency, and found
worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are
not legally authorized to officiate in their priesthood.

But, by virtue of the decree concerning their right of the priesthood descending from
father to son, they may claim their anointing if at any time they can prove their lineage, or do
ascertain it by revelation from the Lord under the hands of the above named Presidency.119

The above revelations make clear the promises which God gave to Aaron and his
descendants in ancient times. Joseph Smith also quoted the following statement of God to
Moses from the book of Exodus:

Thou shalt anoint Aaron and his sons, and consecrate them, that they may minister
unto me in the priest's office.

And thou shalt speak unto the children of Israel, saying, This shall be an holy
anointing oil unto me throughout your generations.120

As further evidence that this was to be an eternal right, the Prophet cited a later
statement of the Lord to Moses, in Exodus:

Thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that
he may minister unto me in the priest's office. And thou shalt bring his sons, and clothe them
with coats:

And thou shalt anoint them, as thou didst anoint their father, that they may minister
unto me in the priest's office; for their anointing shall surely be an everlasting priesthood
throughout their generations. 121
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Having quoted these ancient declarations, Joseph Smith explained:

The Levitical Priesthood is forever hereditary fixed on the head of Aaron and his sons
forever, and was in active operation down to Zacharias the father of John [the Baptist].
Zacharias would have had no child had not God given him a son. He sent his angel to declare
unto Zacharias that his wife Elizabeth should bear him a son, whose name was to be called
John. The keys of the Aaronic Priesthood were committed unto him, and he was as the voice
of one crying in the wilderness, saying: "Prepare ye the way of the Lord and make his paths
straight." 122

The divine appointment given to the tribe of Levi included significant related
blessings, in addition to the right to bear the priesthood. Similar to the general promise given
to Abraham that those who embraced the gospel outside of his descendants in the flesh
would become his sons and daughters in eternal life, the Lord's appointment to Levi
apparently stipulated that all those who received the Melchizedek and Aaronic Priesthood,
regardless of from what family in the flesh, would become his sons in the living attributes
and powers of the priesthood. 123 Having stated that faithful bearers of these priesthoods
were the sons of Moses and Aaron, who were of the tribe of Levi, the Lord explained:

For whoso is faithful unto the obtaining these two priesthoods of which I have spoken,
and the magnifying their calling, are sanctified by the Spirit unto the renewing of their
bodies.

They become the sons of Moses and of Aaron and the seed of Abraham, and the
church and kingdom, and the elect of God.124

Since the priesthood administers "the powers of endless lives" to the sons and
daughters of Adam, 125 those lines through which priesthood descends are honored and
given a place within the divine patriarchal order. This implies that there are two kinds of
sons of Levi: his sons in the flesh and his sons in the priesthood. His sons in the flesh have a
legal right to certain priesthood powers; and by regeneration through the Holy Spirit, all who
receive the Melchizedek and Aaronic Priesthood are made his sons in the sacred order of
priesthood life.

The divine patriarchal order was a system of kings, or political figures, as well as
priests; and the same general system which prevailed among the people of God before the
flood was to be established among the Israelites. Both Abraham and Jacob were told that
kings would be among their descendants. 126 When Israel was brought out of Egypt,
political power was exercised directly by Moses and Aaron,127 and later through a system
of judges. Nevertheless, Moses anticipated the establishment of kings over Israel and said:

When thou art come unto the land which the Lord thy God giveth thee, and shalt
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possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the
nations that are about me;

Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose;
one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger
over thee, which is not thy brother. 128

These instructions foreshadowed the political program of the divine patriarchal order
in Israel. Beginning with Saul, God designed to center political power within a given family
of Israel. When King Saul, pressed by circumstances, acted outside his commission of
political power and exercised the priestly function of offering sacrifice, Samuel reproved
him and declared: "... for now would the Lord have established thy kingdom upon Israel
forever. But now thy kingdom shall not continue: the Lord hath sought him a man after his
own heart, and the Lord hath commanded him to be captain over his people, because thou
hast not kept that which the Lord commandeth thee." 129 The political rights of the divine
family order were not to be continued in the lineage of Saul.

When Saul failed to obey God's commandments through Samuel the prophet, David
was anointed in a sacred priesthood rite to be king over Israel,130 and by this anointing the
fight of political power within Israel devolved forever to the tribe of Judah. The ancient
chronicler thus wrote that "Judah prevailed above his brethren, and of him came the chief
ruler." 131

Judah's right to political power included the right to produce the chief reigning figures
throughout the generations of Israel, and also the promise that the Messiah -- the King of
kings and Lord of lords -- would come from the house of David. Before his death, Jacob
declared prophetically: "The sceptre shall not depart from Judah, nor a lawgiver from
between his feet, until Shiloh [the Messiah] come; and unto him shall the gathering of the
people be." 132 Speaking of Christ, the ultimate Chief Ruler over the eternal family of kings
and priests, Isaiah said: "The government shall be upon his shoulders." The Israelite prophet
then added: "Of the increase of his government and peace there shall be no end, upon the
throne of David, and upon his kingdom, to order it, and to establish it with judgment and
with justice from henceforth even forever." 133

Though the anointing which David received was a sacred priesthood rite by which he
was made a king within the divine patriarchal order, it was less than he would ultimately
have obtained had he made sure his calling and election to be a king within that order in
eternity. Joseph Smith explained: "Although David was a king, he never did obtain the spirit
and power of Elijah and the fullness of the Priesthood."134 These he would have received
had he made sure his calling and election to that position within the patriarchal order in
eternity. Nevertheless, political power within Israel centered in him and was promised to his
descendants in the flesh in later generations.
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After David had been crowned king of Israel, God sent the prophet Nathan to him to
declare that the right of kingship (under the prophet who held the keys of the Melchizedek
Priesthood 135) was to continue with his descendants within the divine patriarchal order
throughout their generations, forever. This was the election of the house of David within the
divine family order. To David, Nathan said:

Thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep,
to be ruler over my people, over Israel ....

And when thy days be fulfilled and thou shalt sleep with thy fathers, I will set up thy
seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.

He [the reigning monarch of David's sons] shall build an house for my name, and I
will stablish the throne of his kingdom for ever.

I will be his father, and he shall be my son. If he commit iniquity, I will chasten him
with the rod of men, and with the stripes of the children of men: but my mercy shall not
depart away from him, as I took it from Saul, whom I put away before thee.

And thine house and thy kingdom shall be established for ever before thee: thy throne
shall be established for ever.136

Because of these promises concerning himself and his elect seed, the Psalmist later
wrote of the word of the Lord to him:

I have made a covenant with my chosen, I have sworn unto David my servant,

Thy seed will I establish for ever, and build up thy throne to all generations ....

Thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is
mighty; I have exalted one chosen out of the people.

I have found David my servant; with my holy oil have I anointed him ....

My mercy will I keep for him for evermore, and my covenant shall stand last with him.

His seed also will I make to endure for ever, and his throne as the days of heaven.

If his children forsake my law, and walk not in my judgments;

If they break my statutes, and keep not my commandments;

Then will I visit their transgression with the rod, and their iniquity with stripes.
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Nevertheless my loving kindness will I not utterly take from him, nor suffer my
faithfulness to fail.

My covenant will I not break, nor alter the thing that is gone out of my lips.

Once have I sworn by my holiness that I will not lie unto David.

His seed shall endure for ever, and his throne as the sun before me.

It shall be established for ever as the moon, and as a faithful witness in heaven. 137

The rights and promises given to David and his elect descendants pertained to the
divine patriarchal order both in time and in eternity. But because of David's transgression
later in life, the right of kingship will not be his in the glorified family order. Joseph Smith
explained that in eternity, "the throne and kingdom of David is to be taken from him and
given to another by the name of David in the last days, raised up out of his lineage." 138

Israel Rejects Her Heritage

The Israelites failed to live up to their high calling to establish the divine patriarchal
order in their midst and to perfect it so that they could be endowed with the glory and power
of God. At Mount Sinai they rejected the divine law and program by which this could have
been accomplished,139 and in later generations they receded further into spiritual darkness.

When Jesus Christ, the Father of all who are born into the divine order, came to earth,
He was confronted with hypocrisy and unbelief. But true to the prerogatives which were
given to Israel, He confined His ministry to those of the elect family. When a woman of
Canaan sought a blessing at His hands, He explained: "I am not sent but unto the lost sheep
of the house of Israel."140 When he sent forth the Twelve to teach His gospel, He said: "Go
not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go
rather to the lost sheep of the house of Israel."141

Though Jesus honored the appointment of God to Israel -- that the rights and blessings
of the gospel were first to be given to them and, then, through them by the power of the Holy
Ghost to others 142 -- He spoke of a time when Israel would be broken off because of her
iniquity and scattered among the nations of the earth. This fact He expressed to the Jews in
the form of a parable. A certain man (representing the Father) planted a vineyard (the
kingdom of God, including the divine patriarchal order) and let it out to certain husbandmen
(those who were given priesthood rights and responsibilities to build up the kingdom). But
when the owner of the vineyard sent his servants (the earlier prophets) to receive the fruits of
the kingdom, the husbandmen beat one, killed another, and stoned a third. When the owner
sent other servants, they were treated in like manner. Finally, the owner sent his son (the
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Messiah or the Son of God), but when the husbandmen saw him, they said: "This is the heir;
come, let us kill him, and let us seize on his inheritance." This they did.

Having given the Jews this parable, Jesus asked: "When the lord therefore of the
vineyard cometh, what will he do unto those husbandmen?"

They replied: "He will miserably destroy those wicked men, and will let out his
vineyard unto other husbandmen, which shall render him the fruits in their season."

Jesus then said unto them: "Did ye never read in the scriptures, The stone which the
builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is
marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from
you, and given to a nation bringing forth the fruits thereof." 143

The Gentiles

Joseph Smith explained that "the Jews, as a nation, having departed from the law of
God and the Gospel of the Lord, prepared the way for transferring it [the kingdom] to the
Gentiles."144 When the Jews finally had their King crucified, Israel was broken off. Jesus
then instructed the apostles to go "and teach all nations."145 When, just before His
ascension, they inquired, "Lord, will thou at this time restore again the kingdom to Israel?"
He replied: "It is not for you to know the times or the seasons, which the Father hath put in
his own power." 146 The day of Israel's gathering and redemption, when the divine family
order would be established upon the earth in all its splendor and glory, obviously was not
then. "But," Jesus added, "ye shall receive power, after that the Holy Ghost is come upon
you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria,
and unto the uttermost part of the earth." 147

This was not a new policy, rather an emphasis upon the second feature of the original
policy: that through Israel all nations would be blessed. Jesus explained to the Nephites that
after He had ministered to the faithful of Israel among the Jews and, as a resurrected being,
to the Nephites on the Western hemisphere, the Father then designed to fulfil "the covenant
which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be
blessed -- unto the pouring out of the Holy Ghost through me [Christ] upon the
Gentiles."148

Though Israel was broken off, the Lord did not appoint another chosen family to carry
on the major functions of the patriarchal order. Instead, Joseph Smith explained that through
the ministry of the apostles after the crucifixion of Christ "the Gentiles received the
covenant, and were grafted in from whence the chosen family were broken off." 149
Adoption into the eternal family of Christ, by faith and obedience to the gospel, gave them
membership in the divine patriarchal order of Israel. There was, however, this difference:
before the elect family was broken off, people outside of Israel were required to join the
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family and accept the law and custom of Israel in order to receive salvation. When there was
no longer a true and tangible house of Israel with which believers could identify, this could
not be done.

After the gentiles accepted the gospel, they did not retain the true plan and system of
divine ordinances and doctrines. The Prophet explained: "The Gentiles have not continued in
the goodness of God, but have departed from the faith that was once delivered to the Saints,
and have broken the covenant in which their fathers were established (See Isaiah 24:5); and
have become high-minded, and have not feared."150

Joseph Smith made it clear that the unbelief of Israel in past ages did "not render the
promise of God of none effect" regarding the original elect family in the last days. "No," he
declared, "for there was another day limited in David, which was the day of His [God's]
power; and then His people, Israel, should be a willing people; -- and He would write His
law in their hearts, and print it in their thoughts; their sins and their iniquities He would
remember no more."151 In the great latter-day program, the Prophet explained that the Good
Shepherd would "put forth His own sheep, and lead them out from all nations where they
have been scattered in a cloudy and dark day, to Zion, and to Jerusalem."152 The latter-day
gentiles would also have a full opportunity to accept the true gospel of Christ, and the
patriarchal order would be built up and perfected on the earth in preparation for the coming
of Christ to reign over all men as the great King of kings of the eternal family order.

Summary

The divine patriarchal order had its beginning on earth with Adam, who is called
Michael because he is the father of mankind both in physical life and in the divine powers
and attributes which lead to eternal life. From Adam, the office of presiding patriarch came
down through Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, and
Noah, who were priests and kings over the eternal family order. At a great council at
Adam-ondi-Ahman, the Ancient of Days met with other presiding patriarchs and their
posterity in the divine system, and Adam blessed them and foretold what would happen to
his posterity to the end of time.

Noah was given the keys of priesthood over the divine patriarchal order after the flood
and, as Elias, the responsibility of restoring that system on earth in the last days. From
Melchizedek, another great patriarch, Abraham was given the blessings of the fathers,
including the right of the first born, and in this appointment he became the Father of the
Faithful for all ages of time after his day. From Abraham, the presiding patriarchal office
went to Isaac, then to Jacob. Through the family of Jacob, or Israel, the Lord sought to
develop the divine system again upon the earth. Ephraim obtained the birthright; Levi the
right to the Lesser Priesthood; and the political power of the family order centered in Judah,
with David as the Chief Ruler in Israel. But by wickedness, Israel rejected her heritage and
was broken off, and, for a time, the gentiles were grafted into the eternal family. But they,
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too, departed from the ways of the Lord, and the purposes of God waited till the
Dispensation of the Fulness of Times when the eternal order would be restored and
developed to become the millennial kingdom of Jesus Christ.

Chapter 15

Restoring, the Divine Patriarchal Order

I spent the day in the upper part of the store, that is my private office .... setting forth
the order pertaining to the Ancient of Days. -- JOSEPH SMITH.

The work of restoring all things in preparation for the millennial reign of Christ
consisted primarily of gathering the latter-day remnants of Israel and re-establishing among
them the divine patriarchal order with all its ancient rights, powers, and glory.1 This work
was the very heart of the restoration; all other things were subordinate to it.2 It was the work
to which the Church was committed, that of the building up of the eternal family order on
earth.

Joseph Smith taught that by natural descent in the flesh his father's family had a lawful
claim to the presiding offices of the divine patriarchal order. By divine appointment, these
rights and powers were centered in the latter-day Seer, and with this commission he was
empowered to begin building the eternal system on earth as a means of restoring all things.
The Lord said: "I am the Lord thy God, and I gave unto thee, my servant Joseph, an
appointment, to restore all things."3 Of the Prophet's right to organize and regulate the
divine family order, the Lord continued: "I have conferred upon you the keys and power of
the priesthood, wherein I restore all things, and make known unto you all things in due
time." 4

The Nature Of The Restoration Of All Things

The Establishment of the Patriarchal Order

Joseph Smith viewed himself and the work he was called to initiate as part of a divine
drama to fulfil the design of the Lord for the human family. He wrote that "the great
purposes of God are hastening to their accomplishment, and the things spoken of in the
prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient
order of things restored."5 The ancient order of things was the divine patriarchal order which
had to be established among the righteous to bring about the restoration of all things. Since
that eternal order was to be built by means of the covenants administered in the temple, the
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Prophet referred to the completion of the Nauvoo Temple as "an event of the greatest
importance to the Church and the world, making the Saints in Zion to rejoice."6 He
exclaimed:

This is a day ... in which the God of heaven has begun to restore the ancient order of
His kingdom unto His servants and His people, -- a day ... in which God has begun to make
manifest and set in order in His Church those things which have been, and those things
which the ancient prophets and wise men desired to see but died without beholding them, ...
to prepare the earth for the return of His glory, even a celestial glory, and a kingdom of
Priests and kings to God and the Lamb, forever, on Mount Zion.7

Joseph Smith taught that the divine patriarchal order was Zion's covenant society -- a
great patriarchal theocracy based economically upon Zion's law of consecration and
stewardship, administered under the united order. Those within the eternal family order were
to live in cities of Zion, with the City of Zion as the center place of the glorious New
Jerusalem complex. Zion's educational system was to be developed as part of the new family
order, with its center in the house of the Lord. Being a system of priests and kings, men
within the holy order were to be fathers spiritually as well as physically to their families and
posterity, reserving their natural right to exercise political authority over their children.
Politically, the government of God was to be the instrument of the sanctified family, and
from Zion as an ensign and standard of truth, the law of justice and equity would go forth to
govern all men. The central political office of the government of God would descend by
lineage in the latter-day descendants of the ancient King David. Under the direction of the
living prophet when commanded by immediate revelation from heaven, worthy and capable
men would be required to take plural wives, with the penalty of excommunication executed
against those who became a law unto themselves in practicing that sacred principle. By the
establishment of this divine order, the Saints were to be sanctified and were to live on a
spiritual plane where they would enjoy the blessings of the Second Comforter. In this way,
ultimately the earth would receive again her paradisiacal glory.

The Restoration of Scattered Israel

The gathering of the scattered remnants of Israel was the central burden of Moroni's
message to Joseph Smith in 1823. Placed in proper perspective, the Book of Mormon was an
instrument "to fulfill certain promises previously made to a branch of the house of Israel of
the tribe of Joseph," that through them might come a "restoration of the house of Israel."8 In
the visitations of Moroni, the Prophet was given "great intelligence concerning Israel and the
last days."9 Consistent with the divine purpose, the Book of Mormon was brought forth "to
show unto the remnants of the House of Israel ... that they were not cast off forever."10

To establish the gathered remnants of Israel upon the program of the divine family
order, several things had to be done. First, the rights, promises, and blessings of Abraham
had to be restored, and the office and blessing of Abraham had to be centered in the proper
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individual and family. Second, as Israel was gathered, each person's lineage through one of
the ancient tribes had to be declared by revelation. In this way the chosen remnants would be
made known and assigned officially to a specific tribe of the elect family. Third, the
presiding branches of the chosen family had to be given their rightful powers within the
divine order. Ephraim, the birthright tribe, had to receive his rightful place in the eternal
family. The descendants of Levi had to be designated and the rights and promises which God
gave to that tribe honored, with the modern sons of Aaron at their head so that the
presidency of the Aaronic Priesthood centered in the firstborn of Aaron. Finally, the divine
rights which God gave anciently to the tribe of Judah, with the seed of Jesse through David
as the Chief Ruler under Christ, had to be honored; and political power for the divine
patriarchal order had to center in a modern-day David.

The Continuation of Israel's Election

In discussing ancient Israel's election to the rights and promises of the divine
patriarchal order, Joseph Smith said: "The election of the promised seed still continues, and
in the last days they shall have the Priesthood restored unto them, and they shall be the
'saviors on Mount Zion.'"11 Repeated reference was made to this doctrine in the revelations
given to the Prophet. He and the Saints were told that they were literal descendants in the
flesh of "the children of Israel." As "the seed of Abraham," the ancient patriarchs Joseph,
Jacob, and Isaac were also their "fathers, by whom the promises remain." 12 For this reason,
they and other remnants of Jacob not then gathered were "heirs according to the
covenant."13

Brigham Young explained that "Abraham was blessed and told" that God would
"gather his seed up and cleanse and wash them" in the last days. "That promised blood has
trickled down through our parents until now we are here," he said. "The people who had the
right to the Priesthood [the house of Israel anciently] lost it, and the Lord has brought it forth
in this our day." In the new dispensation, those who had "the right" would "redeem the
nations of the earth." 14

Parley P. Pratt was more explicit. In affirming that God's "election or covenant with
the house of Israel will continue for ever," he explained:

In the great restoration of all things, this lineage will hold the keys of Priesthood,
salvation and government, for all nations. As saith the Prophet Isaiah "The nation and
kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted."

And again"Ye shall be the priests of the Lord; men shall call you the ministers of our
God: but strangers shall build your walls, and the sons of the alien shall be your ploughmen
and your vine dressers." 15

Because the Saints and other latter-day remnants of Israel who would be gathered
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were descendants of God's elect people in ancient times and were rightful heirs in the flesh
to the former promises, they were admonished to arise in the strength of the gospel and
qualify for those powers and blessings that would build Zion in the last days. When asked
what Isaiah meant by the admonition, "Put on thy strength, O Zion," 16 and to what people
the ancient seer had reference, Joseph Smith wrote by revelation: "He had reference to those
whom God should call in the last days, who should hold the power of priesthood to bring
again Zion, and the redemption of Israel; and to put on her strength is to put on the authority
of the priesthood, which she, Zion, has a right to by lineage; also to return to that power
which she had lost." 17 Because Israel was to be gathered and established upon the full
program of the divine patriarchal order, a revelation disclosed that when Christ came and the
millennial kingdom was fully developed, men would sing a new song, one line of which
would be: "The Lord hath redeemed his people, Israel, according to the election of grace,
which was brought to pass by the faith and covenants of their fathers." 18

In an interpretation of the parable of the wheat and tares, the Lord stressed the
importance of the work of gathering the remnants of God's ancient covenant people and
giving them the rights and blessings of the priesthood which God appointed to their fathers.
Before the field (the world) was burned when Jesus came in glory, the tares would be bound
in bundles; and the wheat (the elect in the last days) gathered into the kingdom -- the divine
patriarchal order. When the elect were gathered and organized according to the divine family
order, and the tares burned, the restoration of all things could then be consummated.
Speaking to the Prophet and the Saints, who were heirs in the flesh to the ancient rights and
blessings, the revelation stressed: "Therefore, thus saith the Lord unto you, with whom the
priesthood hath continued through the lineage of your fathers -- for ye are lawful heirs,
according to the flesh, and have been hid from the world with Christ in God -- therefore your
life and the priesthood have remained, and must needs remain through you and your lineage
until the restoration of all things spoken by the mouth of all the holy prophets since the
world began."19

That restoration was not merely the return to the earth of the priesthood and its several
keys, but the establishment of the patriarchal order on earth. This was to be accomplished
through the ministry of those who had the legal right, by promise, to the priesthood in the
last days. For this reason the revelation stated that the priesthood was to remain in and
through the designated individuals and their descendants, who would bring about the
restoration of all things.

Isaiah's Prophecy Of The Patriarchal Order

When the angel Moroni appeared to Joseph Smith in 1823, he quoted the eleventh
chapter of Isaiah and stated that "it was about to be fulfilled."20 Isaiah speaks of the
patriarchal kingdom of Jehovah which will inaugurate the Lord's millennial reign upon the
earth. The information which the Prophet received from Moroni could be the basis of some
inspired clarifications he gave the Saints concerning the message of that chapter. He
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recorded them about the time he wrote his official account of the visitation of Moroni. 21

In writing of the patriarchal kingdom that would be established in the last days, Isaiah
used the several parts of a plant -- the stem, root, rod, and branch -- to symbolize important
presiding figures within the divine system, each of whom was to receive his office by virtue
of his lineage in the flesh.22 To begin, Isaiah wrote: "There shall come forth a rod out of the
stem of Jesse [the father of King David], and a branch shall grow out of his roots."23 Of the
identity of the Stem of Jesse, Joseph Smith wrote by revelation: "Verily thus saith the Lord:
It is Christ." 24

Jesus was born in the flesh of the lineage of Jesse, the father of King David, and was a
lawful heir within the divine patriarchal order to political power over Israel. Isaiah wrote of
the anticipated Messiah: "The government shall be upon his shoulder."25 The angel Gabriel
reaffirmed this fact to Mary, the Lord's mother, stating: "He shall be great, and shall be
called the Son of the Highest: and the Lord God shall give unto him the throne of his father
David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be
no end."26 Both Joseph, Christ's foster father, and Mary, his mother, were of the house and
lineage of David. 27

Direct mention of the Stem of Jesse is made only in the first verse of Isaiah, chapter
11. But from the way Joseph Smith interpreted the ancient prophet's statement, it is clear that
Isaiah was speaking of Christ in verses 1 through 5. Having referred to the Stem of Jesse in
verse 1, Isaiah then said:

The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the
spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;

And shall make him of quick understanding in the fear of the Lord: and he shall not
judge after the sight of his eyes, neither reprove after the hearing of his ears:

But with righteousness shall he judge the poor, and reprove with equity for the meek
of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his
lips shall he slay the wicked.

And righteousness shall be the girdle of his loins, and faithfulness the girdle of his
reins. 28

Having written of Christ, the Stem of Jesse, in language which portrayed His character
and alluded to His coming in glory in the last days, Isaiah described the millennial
conditions which would be brought about with the establishment of His patriarchal kingdom:

The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid;
and the calf and the young lion and the fatling together; and a little child shall lead them.
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And the cow and the bear shall feed; their young ones shall lie down together and the
lion shall eat straw like the ox.

And the sucking child shall play on the hole of the asp, and the weaned child shall put
his hand on the cockatrice' den.

They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of
the knowledge of the Lord, as the waters cover the sea.29

As a significant part of the divine program, Isaiah foretold the gathering of scattered
Israel in the last days -- not merely the gathering of the Jews, but of the whole house of
Israel, to the lands of their inheritance:

And it shall come to pass in that day, that the Lord shall set his hand again the second
time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt,
and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and
from the islands of the sea.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel,
and gather together the dispersed of Judah from the four corners of the earth.

The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off:
Ephraim shall not envy Judah, and Judah shall not vex Ephraim.30

Isaiah made it clear that presiding figures other than the one represented as the Stem
of Jesse would be involved in establishing the patriarchal kingdom of the latter days and in
fulfilling the purposes of God in regard to Israel. He spoke of a rod which would "come forth
out of the Stem of Jesse."31 Of the identity of this figure, Joseph Smith wrote: "Behold, thus
saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as
well as of Ephraim, or of the house of Joseph, on whom there is laid much power."32

The figure represented by the rod would as a descendant of both Jesse and Ephraim,
have a legal claim to the fights and powers of the priesthood which the Lord centered in
those branches of Israel. In other words, he would have the fight to exercise both political
power and the power of the birthright over the patriarchal order.

Isaiah referred to a third figure in writing of the period when the divine system would
be built in the last days: "In that day there shall be a root of Jesse, which shall stand for an
ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious."33 Speaking
of this figure, Joseph Smith stated: "Behold, thus saith the Lord, it is a descendant of Jesse,
as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom,
for an ensign, and for the gathering of my people in the last days." 34
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Since the Prophet said the priesthood and the keys of the kingdom would tightly
belong to the figure symbolized as the root of Jesse, then, like the rod of Jesse, the person so
represented would descend through the presiding lines of both Joseph and Judah. Therefore,
he would have a legal claim to the birthright over Israel and political power within the
patriarchal order. His designation as the root of Jesse, however, could suggest that the
Prophet understood he would figure more conspicuously in the political affairs of the eternal
family order. In exercising the fights and powers to which he would be a lawful heir in the
flesh, the root of Jesse would stand as an ensign for the gathering of the people in the day
when the patriarchal order would actually be built as a standard to the world.

Joseph Smith's Place In The Patriarchal Order

Joseph, Heir to the Authority of the Presidency

Joseph Smith received the sublime calling to stand at the head of the Dispensation of
the Fulness of Times, in which all things were to be gathered together in Christ within the
divine patriarchal order; and he was given the commission to restore all things. These facts
suggest that by right of lineage he was a natural heir in the flesh to the powers, promises, and
blessings of the eternal family order.35 The question could be asked, Would God choose a
man to initiate and direct such a work who did not meet these qualifications? He was a
descendant of Abraham36 through the Patriarch Joseph.37 He and others were "lawful heirs"
to the priesthood "according to the flesh," and, as indicated by revelation, the rights and
promises centered in them and in their descendants, by which the restoration of the
patriarchal order could be brought to pass. 38

All of the ancient rights, promises, and powers of the divine patriarchal order were
given to the latter-day Seer. They included the promises given to Abraham; all the rights and
powers of the birthright belonging to Ephraim; the keys of the Aaronic Priesthood that
centered in the sons of Aaron; and the right to political power over the system which was
appointed to the sons of Jesse. These facts suggest that the Prophet was a legal heir in the
flesh to the major rights and powers of that divine system that he descended in the flesh
through the presiding lines of Ephraim and Jesse.

It was also a major responsibility of the Prophet's ministry to initiate the great work of
restoring Israel and establishing the latter-day remnants upon the ancient covenants and
promises of God. He was to do a work that would be of "great worth" to Israel in the last
days, by which Israel would be brought "to the knowledge of the covenants" that God made
to Abraham, Isaac, and Jacob.39 The work of restoration was to begin in the days of the
latter-day Seer.40

Brigham Young apparently understood the rights and promises of the divine
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patriarchal order; he believed that the Prophet was a legal heir to its presidency in the last
days. He spoke of Joseph Smith as "a pure Ephraimite," 41 not that he had only the blood of
Ephraim in his veins, but that "his descent from Joseph that was sold into Egypt was direct,
and the blood was pure in him." "That is why the Lord chose him," President Young
explained. "The decrees of the Almighty will be exalted -- that blood which was in him was
pure and he had the sole right and lawful power [to receive and exercise the keys of the
priesthood in the flesh], as he was the legal heir to the blood that has been on the earth and
has come down through a pure lineage." 42 Because President Young understood that the
line of Joseph Smith's descent had been revealed, he affirmed: "I know who has the right to
the Keys -- the Prophet has!" 43 The latter-day Seer had "the blood and the Priesthood" to
extend the divine order to others. "The keys will rest upon the Prophet," President Young
emphasized, "and there is no power on earth or in hell to take it from him."44

The Rod and Root of Jesse

Students of the Prophet are inclined to believe that the prophecy of Isaiah discussed
earlier in this chapter applies to the latter-day Seer, and reveals in some respect his place in
the patriarchal order. The fact that the persons represented by the rod and the root were to
descend from both Ephraim and Jesse indicates that the presiding blood lines of those two
families would have to merge into one, and that the fight to the keys of both the birthright
and of political power within the divine family order would center in one man, or family, in
the last days. This suggests that to identify the presiding family of Ephraim was also to
identify the presiding line of Judah. If Joseph Smith was born in that line which had a right
to the birthright of Ephraim, he must also have had the right by lineage to royal, or political,
power within the divine patriarchal order.

In support of this suggestion, the following points should be considered: First, the
angel Moroni explained Isaiah's prophetic statement to Joseph Smith in 1823 and declared
"that it was about to be fulfilled." 45 It could be assumed, therefore, that one of the figures in
the prophetic declaration represented the latter-day Seer. The figure represented by the rod
was to be a man on whom there would be "laid much power." And the root had reference to
one who would hold "the keys of the kingdom, for an ensign, and for the gathering" of God's
people in the last day.46

Second, the revelation previously mentioned concerning the parable of the wheat and
the tares stated that Joseph Smith and others to whom the divine communication was
directed were legal heirs in the flesh to the rights and powers of the priesthood by which the
divine patriarchal order could be built so that the restoration of all things in the last days
might occur. It declared further: "Your life and the priesthood have remained [through your
forefathers], and must needs remain through you and your lineage [i.e., descendants] until
the restoration of all things spoken by the mouth of all the holy prophets since the world
began."47 This was the same as saying that the divine rights and privileges of the eternal
family order had come down to the Prophet and his associates and were centered in their
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lineage as a means of bringing about the restoration of all things. Of necessity this included
the right to political power within the eternal family order. Unless the divine political order
was established, the restoration of all things would not be complete.48

Features Of The Restored Family Order

Restoration of the Office and Blessings of Abraham

Among the divine appointments Joseph Smith received was the right to the office and
blessing of Abraham over the divine patriarchal order in the new dispensation. This was the
right to preside as a patriarch -- a priest and king -- over the eternal system. It was the right
to stand like Abraham as a father in eternal life of all who would be born into the celestial
family of Christ in the latter-day dispensation, and to be as Abraham in the appointments
which he and his descendants in the flesh would receive in the divine family order.

Under Adam, a great line of patriarchs had been established in ancient times, coming
down through a designated lineage. These men -Seth, Enos, Cainan, Mahalaleel, Jared,
Enoch, etc. -- were not fathers in the flesh of all people on earth before the flood. But within
the divine family order they became fathers spiritually, in eternal life, of the faithful. Being
patriarchs, they presided as priests and kings over the divine order.

This same divine order was to be restored in the last days, centering in Joseph Smith
and his faithful descendants. In a revelation, the Lord mentioned the "anointing" which He
"put upon" the Prophet's head and stated: "His blessing shall also be put upon the head of his
posterity after him." Of the nature of that appointment, the Lord said: "As I said unto
Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph: In thee
and thy seed shall the kindreds of the earth be blessed."49

Early in his ministry, Joseph Smith was aware that he would stand at the head of the
divine patriarchal order in this dispensation. When Jesus appeared to him early in 1831 and
instructed him to seal some early converts to eternal life, Joseph explained: "He has given
you all to me, and commanded me to seal you up to everlasting life, that where he there you
may be also."'50 Mary Elizabeth Rollins Lightner, who gave this report as one of those
present, added in another statement: "I was sealed to Joseph Smith, the Prophet, by
commandment. In the spring of 1831, the Savior appeared and commanded him [Joseph
Smith] to seal me up to everlasting life, gave me to be with him in his Kingdom, even as he
is in the Father's Kingdom." 51

Because the Saints considered the latter-day Seer to be a patriarch over the eternal
family order in this dispensation, it was said of him: "Joseph is a father to Ephraim and to all
Israel in these last days." 52 Before leaving for Carthage, Illinois, where he was killed by a
mob, the Prophet assembled the Nauvoo Legion and asked the brethren: "Are you willing to
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lay down your lives for me?"

"Yes," they replied with a unanimous voice.

"I am your father," he then declared. "Shall I not be your father?" Again they
exclaimed with one voice, "Yes."

To Joseph Smith, his place in the divine patriarchal order was one of true fatherhood;
and a father would lay down his life for his children. He replied: "I am willing to lay down
my life for you." 53

The right to preside over the divine patriarchal order was given to the Prophet
officially as he began to develop that eternal order at Kirtland, in January of 1836. He then
had sealed upon his head "the blessings of Abraham, Isaac and Jacob."54 On April 3rd of
that year, Moses, Elias (Noah), and Elijah committed to Joseph Smith and Oliver Cowdery,
the full keys, powers, rights, and promises which pertained to the divine patriarchal order.55
As an integral part of these appointments, Elias, who held all the rights and keys of the
priesthood over the human family after the flood, including "the keys of bringing to pass the
restoration of all things spoken by the mouth of all the holy prophets since the world began,
concerning the last days,"56 committed "the dispensation of the gospel of Abraham, saying,"
the Prophet reported, "that in us and our seed all generations after us should be blessed."57

The central blessings and rights of the above appointment were given to Joseph Smith
and his descendants in the flesh. Oliver Cowdery originally shared that appointment in a
subordinate role. But through transgression he fell from his calling, and the rights and
blessings that he received were later conferred upon Hyrum Smith. A revelation declared
that the latter was to "be crowned with the same blessing, and glory, and honor, and
priesthood, and gifts of the priesthood, that once were put upon ... Oliver Cowdery."58
Consistent with the subordinate nature of this appointment, the revelation named only
Joseph Smith as the one who held the office and blessing of Abraham.59 The Prophet did
not confer the primary right to the office and blessing of Abraham upon his father or any
other member of the family of Joseph Smith, Sr. Though the office of Patriarch to the Church
was given to Joseph Smith, Sr., 60 and then to Hyrum Smith and his descendants, the office
of Presiding Patriarch over the eternal family order in each succeeding generation was to be
filled by the Prophet's worthy descendants. For this reason, George Q. Cannon declared:

Just as sure as God has made promises, so sure will some one of Joseph Smith's
posterity rise up and be numbered with this Church, and bear the everlasting Priesthood that
Joseph himself held. It may be delayed in the wise providence of our God .... But these
promises are unalterable; God made them to Joseph during his lifetime; and they will be
fulfilled just as sure as God made them.61

The Prophet apparently gave his son, Joseph Smith III, a blessing, promising him the
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appointment of presiding patriarch over the eternal family order. Joseph Smith III later
wrote: "My father, in recognition of the teaching of the elders, from the revelations of Christ
to the church and legendary, blessed me and conferred the birthright of the priesthood upon
me."62 This was not an official ordination, but a blessing consistent with the right of Joseph
III to receive the powers of the priesthood which Joseph the Prophet had obtained by virtue
of his lineage, and subject to the contingent features which governed all such rights within
the divine patriarchal order.63 Joseph III expressly denied that he was ordained by his father,
the Prophet. When asked about it he said:

No, sir, I did not state that I was ordained by my father; I did not make that statement.
I was not ordained by my father as his successor; according to my understanding of the word
ordain, I was not. I was blessed by him and designated, well in a sense chosen, and the word
ordain could not be applied in any other sense than by the act of pointing out or indicating
only, and he indicated or designated me as his successor, ... depending as I understood it
then, and understand it now, upon good behavior, and upon any subsequent call I might
receive. 64

The Prophet's blessing upon his son in relation to the divine patriarchal order was
known to some saints at Nauvoo. Joseph III later wrote that there were those "who looked
for the fulfilment of the promise, 'In thee and thy seed shall the kindreds of the earth be
blessed,' made to Abraham, and repeated to my father as a revelation and promise to him."65
But the promise to which Joseph III referred was qualified by three points of vital
significance which he either did not consider or else repudiated. First, the rights and
promises to which he was a lawful heir as the Prophet's oldest living son pertained primarily
to the divine patriarchal order, not merely to the general church. They were the powers,
blessings, and promises of Abraham, and they were designed to be conferred through the
sacred rites and covenants of the temple, including those of the holy endowment and the new
and everlasting covenant of marriage. The Prophet taught that the Church was not fully
organized without the temple.66 But Joseph Smith III would not receive and honor any of
the sacred rites and covenants of the temple which his father established among the Saints at
Nauvoo. In this sense, particularly, the Prophet's son failed to validate his birthright.

Second, the Prophet conferred upon the Quorum of the Twelve Apostles all the keys,
powers, and rights to build the kingdom of God on earth.67 This included the full power to
teach the gospel to the nations of the earth, to organize and preside over the Church and to
develop the divine patriarchal order among the Saints with all its ancient rights and
blessings. This meant that after the death of Joseph Smith, the Twelve held the keys of the
kingdom of God on earth, and Joseph Smith III would have had to go to them to receive the
appointment to which he was an heir in the flesh, and accept from the Twelve the full plan
and program of the kingdom which the Prophet gave to them.68 But he chose to alienate
himself from the Saints, and he never received the appointment from the Twelve.

Third, the Prophet taught that all the promises and blessings that related to the divine
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patriarchal order were contingent in nature and depended for their fulfilment upon the faith
and perseverance of those to whom they were made. Of Joseph Smith III, Helen Mar
Whitney wrote:

In the matter of certain things being pronounced upon the head of young Joseph, they,
like all other promises made by the Priesthood, were upon certain conditions. Other persons
besides him, who were children of promise, have had great and wonderful things pronounced
upon their heads, and they seemed to think that nothing could prevent them from receiving
the same in this life, but in many cases these promises have apparently remained unfulfilled.
69

It was tragic that the family of the Prophet did not go west with the Church after his
death, but turned away from the eternal family order which Joseph Smith began to institute
at Nauvoo. Since the death of Joseph Smith, there has not been a presiding patriarch
appointed in the full tradition of Seth, Enoch, and Abraham. 70 Like other features of the
perfect order of Zion, that presiding office must yet be established in its fulness among the
Saints.

Renewal of Ephraim's Birthright

Ephraim's birthright in the house of Israel was renewed through the ministry of Joseph
Smith. The Prophet's appointment to the office and blessings of Abraham was a vital part of
that birthright in the latter days. In addition, the general fights and blessings which belonged
to all the children of Ephraim were to be restored and set forth in their fulness. In recognition
of their birthright, the children of Ephraim would be the first to begin gathering in the last
days, and through their instrumentality the other tribes of Israel were to be established in the
divine patriarchal order. In speaking of Israel's latter-day redemption, Joseph Smith cited
Paul's prophetic declaration, quoting the prophet Isaiah, that the Deliverer will come out of
Zion and "turn away ungodliness from Jacob" -- the whole house of Israel. 71 The Prophet
contributed to an understanding of this important biblical passage by explaining that Zion
would be built by the descendants of the patriarch Joseph, with the tribe of Ephraim at their
head. The Lord explained that the lost tribes of Israel would come to Zion. "And there shall
they fall down and be crowned with glory, even in Zion, by the hands of the servants of the
Lord, even the children of Ephraim."72 To be crowned with glory was to be given the sacred
rites and the divine program by which they could become heirs of God within the eternal
family order and in this way be endowed with the glory of God.

These were matters of great importance to the Saints, for they were told by revelation
that the patriarch Joseph was their father, by whom "the promises" remained which pertained
to the patriarchal order. 73 The Lord, in another revelation, said of an early convert that he
was a descendant of the patriarch Joseph and "a partaker of the blessings" which were given
to the fathers. 74 At a gathering of the Richards and Young families, Brigham Young stated
that "the same blood of Ephraim" which Joseph Smith had, flowed in their veins. And the
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Prophet's uncle, John Smith, said: "I thank God that so many are gathered together of one
blood -- the blood of Ephraim."75 If the promises which were given to the ancient patriarchs
were to be planted in the hearts of their children in the last days, as the angel Moroni
declared to Joseph Smith in 1823, the rights, powers, and privileges of Ephraim would have
to be given to the Saints.

Many revelations set forth the responsibilities of the Saints, as the children of
Ephraim, in building Zion to be an ensign to the world in the latter days. Speaking of those
who were truly of "the blood of Ephraim," a revelation observed that God's people in the last
days were to be "like unto a judge sitting on a hill, or in a high place, to judge the nations."
"For ... Zion shall flourish, and the glory of the Lord shall be upon her, and she shall be an
ensign unto the people."76

Ephraim's birthright in the latter days included the right to hold the keys of patriarchal
blessings to designate by revelation the respective tribes of Israel through which the Saints
would receive their blessings within the divine patriarchal order. The keys of this power, as
previously mentioned, were given to the Patriarch to the Church and to other patriarchs
within the Church. The office of Patriarch to the Church belonged by right to the tribe of
Ephraim.

"The visions of the Almighty" were opened to the Prophet's view when he established
the office of Patriarch to the Church, December 18, 1833. Since all the rights and powers of
the priesthood centered in him, Joseph Smith was "the first elder and first patriarch of the
Church." He began by giving some of his associates "blessings by the spirit of prophecy."
Having done so, he ordained his father, Joseph Smith, Sr., to serve as the Patriarch to the
Church, to bless "the fatherless, thereby securing the blessings of the Lord unto them and for
their posterity." "He ... shall be numbered among those who hold the right of Patriarchal
Priesthood," Joseph Smith declared, "even the keys of that ministry." 77

After the death of Joseph Smith, Sr., Hyrum Smith, as the oldest living son in the
Smith family, was given the office of Patriarch to the Church. Before the death of his father,
the Prophet said of his brother Hyrum: "He shall stand in the tracks of his father and be
numbered among those who hold the right of Patriarchal Priesthood, even the Evangelical
Priesthood." Joseph Smith, Sr. had also blessed Hyrum, stating: "I now seal upon your head
the patriarchal power, and you shall bless the people."78 The revelation which officially
directed that Hyrum Smith be given the patriarchal office at the death of his father specified
that it had been "appointed unto him by ... blessing and also by right."79 Since that time this
office has continued in the descendants of Hyrum Smith, except when temporary departures
from the law of primogeniture were necessary.

Reinstatement of Promises to Aaron

Joseph Smith taught that the sons of Aaron in modern times must also be identified
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and honored in their ancient priesthood rights. In speaking of the calling of Aaron and his
sons, the Prophet noted: "Here is a little of law which must be fulfilled. The Levitical
Priesthood is forever hereditary -- fixed on the head of Aaron and his sons forever." 80 This
meant that the office of Presiding Bishop in the latter-day dispensation belonged by divine
appointment to the firstborn line of Aaron's sons. 81

Joseph Smith said of the office of Presiding Bishop: "We have no direct lineal
descendant of Aaron, to whom it would of right belong."82 But until the firstborn in the
family of Aaron was properly identified and called, the office of Presiding Bishop could be
organized and function through the Higher Priesthood. In referring to the lineal right of the
firstborn of Aaron, the Lord said in a revelation: "But, as a high priest of the Melchizedek
Priesthood has authority to officiate in all the lesser offices he may officiate in the office of
bishop when no literal descendant of Aaron can be found, provided he is called and set apart
and ordained unto this power, under the hands of the First Presidency of the Melchizedek
Priesthood." 83 Under this provision the office of Presiding Bishop was organized in the
Church. No literal descendant of the firstborn line of Aaron was designated and called to that
office.

Reaffirmation of David's Political Rights

Joseph Smith longed for the time when the political rights of the divine patriarchal
order would be recognized and honored. In the dedicatory prayer of the Kirtland Temple, he
prayed that "the yoke of bondage" would "begin to be broken off from the house of
David."84 Later, he explained that "the throne and kingdom of David" would be "given to
another by the name of David in the last days, raised up out of his [the former King David's]
lineage."85 In a revelation to the Prophet, the Lord referred to the blessings of the patriarchal
order which come "because of the lineage of my Priesthood" and affirmed that through that
holy order the latter-day David would reign over modern Israel. "Through this order, he
[Jesus Christ] may be glorified," the revelation said, "and ... through the power of anointing,
David may reign king over Israel, which shall hereafter be revealed." 86

The Establishment Of The Divine Patriarchal Order Instructions to the Saints

After receiving the Aaronic and Melchizedek Priesthood in 1829 and the full rights,
powers, and promises of the divine patriarchal order in 1836, Joseph Smith began to
introduce the sacred rites of the temple among the Saints and to instruct them in the doctrine
and program of the eternal family order at Nauvoo. 87 Joseph F. Smith stated that from that
time on, in the Prophet's public discourses, the doctrines of the patriarchal order "became the
great themes of his life." 88 Only an enlightened people could be expected to establish the
new system. The Prophet treated such subjects as the need for a temple in which all things
were to be gathered together in one, and by which the Saints could be endowed with glory;
89 the necessity of the Saints to comply with all the ordinances of salvation;90 the grand
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orders of the priesthood, with the patriarchal order centered in the house of the Lord;91 the
doctrine of heirship in which relationship the Saints could receive a fulness of the
priesthood; 92 the rise of faithful men to become kings and priests in the kingdom of God;93
the role of woman in the priesthood of the eternal order;94 the covenants which God made
with the ancient patriarchs and their renewal in the latter days;95 the government of God ;96
the doctrine of election as it pertained to God's appointment of rights and blessings in the
flesh97 and man's challenge to make his calling and election sure to the fruition of those
blessings in the resurrection;'98 the mission of Elijah and the purpose and function of the
sealing power of the priesthood;99 and the rise of man to become an exalted being like God
in the resurrection, within the divine patriarchal order. 100 This is but a partial list.

The Prophet let the Saints know that there was further information concerning the
great plan of salvation which they could receive if they would prepare themselves for it.
Speaking of a major revelation he received in 1832, which set forth the destiny of the human
family in eternity,101 he said in May, 1843: "I could explain a hundred fold more than I ever
have of the glories of the kingdoms manifested to me in the vision, were I permitted, and
were the people prepared to receive them." 102 Considering that he was alluding to the law
and program of the divine patriarchal order by which the faithful could inherit all things as
priests and kings in celestial glory,103 indeed he had revealed only a small portion of what
he knew. He then said with reference to the eternal family order: "The design of the great
God in sending us into this world, and organizing us [according to the divine patriarchal
order] to prepare us for the eternal worlds, I shall keep in my own bosom at present."104

It was a challenge to get the Saints to open their minds to the greater vision of the
kingdom than that which was revealed in the organization of the Church alone. "If the
Church knew all the commandments," he said, "one half they would condemn through
prejudice and ignorance."105 "Why be so certain that you comprehend the things of God,"
he challenged. 106 "There are a great many wise men and women too in our midst who are
too wise to be taught; therefore they must die in their ignorance, and in the resurrection they
will find their mistake."107 Again, he observed: "It is the constitutional disposition of
mankind to set up stakes and set bounds to the works and ways of the Almighty." 108 But,
he warned: "I say to all those who are disposed to set up stakes for the Almighty, You will
come short of the glory of God."109 For a man to become an heir of God through the great
program of the divine patriarchal order, he had to "put away all his false traditions." 110 To
do some good things according to one's own definition of what was right was not enough.
The Prophet explained:

I ... spoke to the people, showing them that to get salvation we must not only do some
things, but everything which God has commanded. Men may preach and practice everything
except those things which God commands us to do, and will be damned at last. We may tithe
mint and rue, and all manner of herbs, and still not obey the commandments of God. The
object with me is to obey and teach others to obey God in just what He tells us to do. It
mattereth not whether the principle is popular or unpopular.111
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These were challenging words. The Prophet was in earnest. "Had I inspiration,
revelation, and lungs to communicate what my soul has contemplated in times past," he
declared, "there is not a soul in this congregation but would go to their homes and shut their
mouths in everlasting silence on religion till they had learned something." 112 Having
dictated the revelation on eternal and plural marriage, July 12, 1843, he spoke sharply and
with prophetic accuracy of those whom he saw would oppose the revelation of God's law.
Pointing to some prominent men (not the Twelve) on the stand behind him, he said, as he
addressed the Saints on Sunday, July 16, 1843: "If I were to reveal the things that God has
revealed to me, if I were to reveal to this people the doctrines that I know are for their
exaltation, these men would spill my blood." 113 In his journal he reported this discourse:

Preached in the morning and evening at the stand in the Grove, near the west of the
Temple, concerning a man's foes being those of his own household.

The same spirit that crucified Jesus is in the breast of some who profess to be Saints in
Nauvoo. I have secret enemies in the city intermingling with the Saints, etc ....

Slightly touched upon the subject of the everlasting covenant, showing that a man and
his wife must enter into that covenant in the world, or he will have no claim on her in the
next world. But on account of the unbelief of the people, I cannot reveal the fullness of these
things at present.114

Foreshadowing the Perfect Order

As Joseph Smith began to develop the divine patriarchal order, he sought to teach the
Saints his true position in that eternal order. He had presided as the prophet or mouthpiece of
God over the Church whose purpose was to bring people into the family of Christ, perfect
their spiritual union with Him, and establish them on the program of the divine family order.
But in the perfected system, he would be a priest and, ultimately (in eternity), a king over
that holy order.

The Sunday after Joseph Smith dictated the revelation on eternal and plural marriage,
he announced his intention of taking his rightful place as the presiding patriarch over the
eternal family order. He explained that he wanted to turn the leadership of the Church over
to his brother Hyrum.115 He could then retain the keys of the priesthood over the whole
system and assume his place as the presiding figure of the patriarchal order.

Hyrum Smith had been appointed to be "a prophet, and a seer, and a revelator" unto
the Church, in January, 1841, to "act in concert" with his brother Joseph and to receive "the
same blessings, and glory, and honor, and priesthood" given initially to Oliver Cowdery,116
who had received the keys and powers of the priesthood in the new dispensation jointly with
the Prophet 117 and stood for a time as an Associate President of the Church. "The office of
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Associate President is to assist in presiding over the whole Church," Joseph Smith explained,
"and to officiate in the absence of the President." The Associate President was also "to act as
spokesman" and to "hold the keys of the kingdom of heaven or the Church militant."118
Hyrum Smith took the place of Oliver Cowdery in this high calling, which seems to have
foreshadowed the more perfect order of the kingdom.

With Hyrum Smith as an Associate President of the Church, it would be possible to

develop the more perfect program of the kingdom of God. When the Prophet addressed the
Saints on Sunday, July 16, 1843, he stated that he "would not prophesy any more, and
proposed Hyrum to hold the office of prophet to the Church, as it was his birthright." "I am
going to have a reformation [i.e., initiate a change]," he noted in his journal, "and the Saints
must regard Hyrum, for he has the authority, that I might be a Priest of the Most High God."
119

These statements can have meaning only in the framework of the divine patriarchal
order. In the more perfectly organized kingdom, Hyrum Smith apparently would "hold the
office of prophet to the Church." 120 As an Associate President, he would hold the keys of
"the Church militant"121 -- the instrument by which the divine family order was built. As "a
Priest of the Most High God," Joseph Smith would then hold the keys over the total system
but function primarily as the head of the eternal family order.122

Willard Richards also made it clear that Joseph Smith suggested giving his brother
Hyrum the right to direct the Church while he assumed his place as the presiding figure over
the patriarchal order. In a letter to Brigham Young, he reported the Prophet's proclamation,
then added, significantly, that the latter-day Seer "did not tell them he was going to be a
priest now, or a king by and by."123

The fact that Joseph Smith did not expect to become a king until "by and by," 124
indicates that he did not plan to exercise the political powers of the system, but merely to set
up the family order and function as its spiritual head. But apparently he did not (or could
not) make clear his intentions in his address to the Saints. Many of them failed to
understand, concluding that he simply wanted to resign his office as President of the Church
in favor of Hyrum. Consequently, he reported, "certain brethren came to me and said they
could hardly consent to receive Hyrum as a prophet, and for me to resign." 125 But the
Prophet had been testing the Saints to see if they would understand what he was trying to
do,126 and to use the occasion to educate them in the true order of the kingdom. Having
recorded the statement of those who supposed that he was going to resign, he reported: "I
felt curious and said: 'Have we not learned the Priesthood after the order of Melchizedek,
which includes both Prophets, Priests and Kings .... I will advance your Prophet to a Priest,
and then to a King -- not to the Kingdoms of this earth, but of the Most High God.' " 127 His
declaration that he was to advance from a prophet to a priest and, ultimately, to a king
indicated that in the perfected order of the kingdom, he would move from his role as
President of the Church to became the presiding patriarch (which office is both that of priest
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and king) over the divine family order of the last days. To show the Saints the true order, he
then quoted from the Revelation of John: "Thou hast made us unto our God kings and
priests: and we shall reign on the earth." 128

There was a precedent in the Book of Mormon for this kind of arrangement. The first
King Mosiah reigned over the land of Zarahemla after he and others fled from the land of
Nephi.129 Then followed the righteous reign of his son, King Benjamin, and of King
Benjamin's son, the second King Mosiah. Under the Holy Priesthood, these three men stood
as both spiritual and political heads of their people in a patriarchal society.130 For an
extended period of time, there was no church organized in their midst, but priests were
appointed to teach the several families. 131 When Alma joined the people of the second
King Mosiah, "the first church" was established among them.132 Mosiah then gave Alma
authority to organize "churches throughout all the land of Zarahemla" and "ordain priests
and teachers," and preside "over the church."133 Under this arrangement, Mosiah reigned as
a priest and king over the Nephite system, while Alma, a subordinate figure, acted as
President of the Nephite church.

This appears to be the kind of relationship the Church was to have to the patriarchal
order. As Joseph Smith began to develop the more perfect order of the kingdom, he
apparently wanted the Saints to understand the proper relationship between the two systems,
at least as far as the spiritual program of the eternal family order was concerned. Under that
arrangement he would act as a priest over the family order, and his brother, Hyrum, would
serve in a subordinate role as President of the Church -- the instrument to bring people to
Christ, perfect them in their spiritual union with the Lord, and establish them in the program
of the patriarchal order. 134

Joseph, a Priest and King over the Patriarchal Order

Before his death, Joseph Smith was made a priest and king over the divine patriarchal
order of the last days. A revelation to John Taylor several years later confirmed the Prophet's
appointment. "He was called by me," the Lord said of Joseph Smith, "and empowered by me,
and sustained by me to introduce and establish my Church and Kingdom upon the earth; and
to be a Prophet, Seer and Revelator to my Church and Kingdom; and to be a King and Ruler
over Israel."135

The action apparently took place after Joseph Smith organized the General Council
(popularly called the Council of Fifty), which was the nucleus of the municipal branch of the
divine patriarchal order. George Miller, a prominent member of that body, stressed the
political aspects of the Prophet's calling when he wrote: "In this council we ordained Joseph
Smith as King on earth."136 William Marks, another member, reported that he was present
when the Prophet was "ordained king to reign over the house of Israel."137

Joseph Smith explained that this position did not pertain "to the Kingdoms of this
 336

earth," but to that of "the Most High God."138 Primarily it was an appointment to be a priest
and a king (a presiding patriarch) in the celestial family order in eternity. Only as sufficient
men were regenerated spiritually by the gospel and voluntarily established their lives on the
program of the heavenly order would it apply to this earth. On this basis the millennial
kingdom of Christ would be established. The Prophet taught that men hold priesthood
"rights first on earth, and then in heaven."139 This included political rights under the
priesthood.140 The fulfilment of this requirement was the most essential reason for his
action, not the vain expression of a hidden desire for political power.

Joseph Smith also viewed the establishment of the kingdom of God on earth with a
divine perspective. He organized the full kingdom so that men in his day would have the
opportunity to come into it and receive its blessings of peace, union, justice, and prosperity,
or be left without excuse on the day of judgment and be responsible for the turmoil and
distress which would result by the inability of deficient systems to cope with the challenges
of a rapidly developing age.141 The special preface to the volume of published revelations
given to the Prophet declared: "I the Lord, knowing the calamity which should come upon
the inhabitants of the earth, called upon my servant Joseph Smith, Jun. and spake unto him
from heaven, and gave him commandments."142 Men in that generation could not say that
they did not have an opportunity to accept the millennial kingdom which was sent to them
through a living prophet.143

Commission of the Keys of the Kingdom to the Twelve

When the Twelve were ordained to the holy apostleship in 1835, they were called to
be special witnesses of Christ with power to extend the gospel message and program to all
nations. Within the Church, they stood in an administrative position next to the First
Presidency.144 But they were not then empowered to organize the divine patriarchal order in
its fulness and administer in all its sacred rites. The keys and powers to do this were
conferred upon Joseph Smith and Oliver Cowdery in 1836. 145 Moses then restored the keys
to gather Israel; Elias committed the promises and blessings of Abraham; and Elijah revealed
"power to hold the key of the revelation, ordinances, oracles, powers and endowments of the
fullness of the Melchizedek Priesthood and of the kingdom of God on the earth." Joseph
Smith explained that this included power "to receive, obtain, and perform all the ordinances
belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the
children, and the hearts of the children unto the fathers, even those who are in heaven."146

Joseph Smith alone held those sacred rights and powers147 until he set forth the full
and perfect order of the kingdom of God at Nauvoo. He then gave the Twelve and some
other faithful saints all the rites, covenants, and ordinances which pertained to the temple, by
which the full program of the divine patriarchal order could be established, with the keys and
powers of the priesthood in their fulness as he had received them. He taught them of the
sealing powers of the priesthood and administered those powers unto them. Finally, he
explained in great detail the manner in which husbands and wives, parents and children,
 337

were to be united by eternal ties, and the righteous of the human family back to Adam linked
together into one great and eternal system. Of the Prophet's actions at this time, Parley P.
Pratt said:

This great and good man was led, before his death, to call the Twelve together, from
time to time, and to instruct them in all things pertaining to the kingdom, ordinances, and
government of God. He often observed that he was laying the foundation, but it would
remain for the Twelve to complete the building. Said he, "I know not why; but for some
reason I am constrained to hasten my preparations, and to confer upon the Twelve all the
ordinances, keys, covenants, endowments, and sealing ordinances of the priesthood, and so
set before them a pattern in all things pertaining to the sanctuary and the endowment
therein."

Having done this, he rejoiced exceedingly; for, said he, "The Lord is about to lay the
burden on your shoulders and let me rest awhile; and if they kill me," continued he, "the
kingdom of God will roll on, as I have now finished the work which was laid upon me, by
committing to you all things for the building up of the kingdom according to the heavenly
vision, and the pattern shown me from heaven."148

Orson Hyde gave a similar report of these actions. In September, 1844, he said:

Before I went east on the 4th of April last, we were in council with Brother Joseph
almost every day for weeks. Says Brother Joseph in one of those councils, there is something
going to happen; I don't know what it is, but the Lord bids me to hasten and give you your
endowment before the temple is finished. He conducted us through every ordinance of the
holy priesthood, and when he had gone through with all the ordinances he rejoiced very
much, and says, now if they kill me you have got all the keys, and all the ordinances and you
can confer them upon others, and the hosts of Satan will not be able to tear down the
kingdom as fast as you will be able to build it up; and now, says he, on your shoulders will
the responsibility of leading this people rest, for the Lord is going to let me rest awhile. 149

Wilford Woodruff also gave an account of the Prophet's actions in organizing "the
quorum of the Twelve, a few months before his death, to prepare them for the endowments."
"They received their endowment," he said, "and actually received the keys of the kingdom of
God, and oracles of God, keys of revelation, and the pattern of heavenly things." Like his
associates, Elder Woodruff reported the Prophet's injunction to the Twelve: "Upon your
shoulders the kingdom rests, and you must round up your shoulders, and bear it."150

It is clear from the above statements that the conferrals which Joseph Smith made at
that time pertained to the temple and the divine patriarchal order which was to be built up
through the sacred rites of the house of the Lord, 151 and that therein the Prophet gave the
Twelve the full keys of the perfected kingdom of God.152 Heber C. Kimball stressed that in
administering those sacred rites, Joseph Smith "endowed the Twelve with all the power of
 338

the priesthood."153 Wilford Woodruff reported the Prophet as saying: "Brethren, I have had
sorrow of heart and anguish of soul from fear that my life might be taken from the earth
while the keys of the Kingdom of God and of this dispensation rested upon my head alone;
but, thanks be unto the great Eloheim, the God of Israel, I have been permitted to seal all the
keys, powers, and priesthood upon the heads of my brethren, the Twelve Apostles, that have
ever been sealed upon my head by any Prophet, Apostle, or Messenger of Life and Salvation,
and now I am free."154 Orson Hyde gave corroborating testimonies. In a letter written
September 19, 1844, he said: "To us were committed the keys of the Kingdom, and every
gift, key and power, that Joseph ever had, confirmed upon our heads by an anointing." 155
Again: "President Joseph Smith in one of their councils, told the Twelve that he had given
them all the keys and ordinances which had been committed to him." 156

Parley P. Pratt further explained that Joseph Smith bestowed upon Brigham Young
"the keys of the sealing power, as conferred in the last days by the spirit and power of Elijah,
in order to seal the hearts of the fathers to the children, and the hearts of the children to the
fathers [in the divine patriarchal order], lest the whole earth should be smitten with a curse."
Elder Pratt emphasized: "This last key of the priesthood is the most sacred of all, and
pertains exclusively to the First Presidency of the Church, without whose sanction and
approval or authority, no sealing blessing shall be administered pertaining to things of the
resurrection and the life to come." 157

All the general rites and covenants which Joseph Smith administered to the Twelve
were ultimately to be given to every faithful man who made his calling and election sure to a
place of exaltation within the divine patriarchal order, regardless of the office he held in the
priesthood in the Church.158 "He designed that we should give it [that program] to you,"
Heber C. Kimball said of the Prophet's intentions, "and you cannot obtain these things until
that house [the temple] is built."159 This included the fulness of the priesthood and its
sealing powers. With that fulness, each righteous man could then administer all the
ordinances and act in all the offices of the kingdom of God under the direction of the living
prophet. Brigham Young thus said of Sidney Rigdon: "If he is a king and a priest, let him go
and build up a kingdom unto himself; that is his right and it is the right of many here, but the
Twelve are at the head of it." 160 It was on this basis that each faithful man could be exalted
to a fulness of glory and power in the celestial kingdom of God.

This was what Joseph Smith meant when he talked of "delivering the keys of the
Priesthood to the Church," and indicated that faithful women would receive them with their
husbands.161 With every man and his wife holding a fulness of the priesthood, possessing
power to build up an eternal kingdom unto themselves within the divine patriarchal order,
Zion would indeed become "a kingdom of priests, a holy order, a chosen generation, as in
Enoch's day."162

Here was a glorious concept of human dignity and of social arrangement the ultimate
doctrine of the destiny of man in the divine patriarchal order. There would be no artificial
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hierarchy in Zion's perfected order. Instead, there would be a system of fathers and sons
based upon the sources through which exalted individuals received the various endowments
and attributes of life. Fathers were sources; sons were recipients. But as heirs in the divine
family order under Zion's law, every son could receive the same fulness of priesthood and
glory for his family that his father had for his family, with the right to build up a kingdom
unto himself under Christ and the great patriarchs who held keys within the eternal family.
This was the ultimate in justice and equality. The Prophet expressed the underlying principle
of this great concept when he said: "God hath not revealed anything to Joseph, but what He
will make known unto the Twelve, and even the least saint may know all things as fast as he
is able to bear them." 163

Spiritual manifestations attested to the heavenly origin of the sacred rites and powers
which Joseph Smith gave the Twelve. As the Prophet administered to them, Wilford
Woodruff declared: "His face shone with great brightness, and it seemed as though the room
was filled with all the power of God that our tabernacles would endure." 164 He said in more
detail:

He was clothed upon with the Spirit and power of God. His face was clear as amber.
The room was filled as with consuming fire. He stood three hours upon his feet. Said he:
"You Apostles of the Lamb of God have been chosen to carry out the purposes of the Lord
on the earth. Now I have received, as the Prophet, Seer and Revelator, standing at the head
of this dispensation, every key, every ordinance, every principle and every priesthood that
belongs to the last dispensation and fulness of times. And I have sealed all these things upon
your heads." 165

These divine manifestations, with those that were given to the Saints in the Kirtland
Temple, also revealed the living glory that would be associated with the development of the
divine patriarchal order among the Saints when the prophecy of Isaiah would be fulfilled:
"And the Lord will create upon every dwelling place of mount Zion, and upon her
assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon
all the glory shall be a defence."166

Summary

The great work of restoring all things which Joseph Smith was commissioned to begin
had as its central purpose the establishment of the eternal family order on earth in its full
spiritual, patriarchal, economic, social, and political law. To this end, Israel was to be
gathered in the latter days and the ancient rights of the several tribes and branches of Israel
established. This was the message of Isaiah's prophecy that the angel Moroni quoted to the
Prophet in 1823.

Joseph Smith received the sublime calling, as a great prophet and seer of God, to
restore the gospel, organize the Church of Jesus Christ, and build the divine patriarchal order
 340

in preparation for the second coming of Christ. The Smith family apparently descended by
lineage from the presiding lines of Ephraim and Jesse; and by divine appointment Joseph
Smith received the same rights and blessings that God gave anciently to Abraham. The
Prophet therefore had a right to preside as a patriarch -- a priest and a king -- over the
perfected order of Zion. Under that presiding line of the eternal family order, all other
features of the divine system were to be fully developed -- those that pertained to the tribes
of Ephraim, Levi, and Judah. Though the keys and powers to develop the divine family were
restored earlier, Joseph Smith began to develop the program of the patriarchal order at
Nauvoo. There he taught the Saints many doctrines of the eternal system, and there he
introduced its sacred rites and covenants. Before his death, the Prophet gave the Twelve
intensive instructions concerning the patriarchal order and conferred upon them every
power, key, and authority which he had received to establish that divine system among the
Saints. Through their ministry, every faithful man was to be given a fulness of the priesthood
within the divine patriarchal order.

END VOLUME III

Notes
Notes to Chapter 1

1 See Volume I of this study, the section in chapter one entitled "All Things to be
Gathered Together in Christ." For a statement by Joseph Smith on the need to develop a
political organ centered in Christ to bring to consummation the dispensation of the fulness of
times, see Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints: Period I,
ed. B. H. Roberts (Salt Lake City, 1946), V, p. 64. This work is the official published history
of the Church in its formative period, consisting of six volumes covering the Prophet's
lifetime and a seventh volume covering the years 1844-1847, entitled "Apostolic
Interregnum." Essentially a collection of documents, it is sometimes called the Documentary
History of the Church. Hereafter this source will be abbreviated HC, followed by the volume
and page number.

2 "Proclamation of the Twelve Apostles of the Church of Jesus Christ of Latter-day

Saints, to all the Kings of the World, to the President of the United States of America; to the
Governors of the Several States, and to the Rulers and People of all Nations," written by
Parley P. Pratt, New York, 1845, p. 1.

3 Many religious leaders believed in the imminence of Christ's second coming.

Particular interest centered in the preaching of William Miller, who predicted that it would
 341

take place in 1843 or 1844. The Millerite movement attracted thousands of adherents,
particularly in the Northeast.

4 See Volume I of this study, p. vii.

5 Latter Day Saints' Messenger and Advocate, Kirtland, Ohio, III (September, 1837),
p. 563. This was the official church organ of the Latter-day Saints between 1834 and 1837.
Hereafter this source will be abbreviated as MA, followed by the volume, date and page
number.

6 Times and Seasons, Nauvoo, Illinois, VI (March 1, 1843), p. 113. This was the
official church organ of the Latter-day Saints between 1839 and 1844. Hereafter this source
will be abbreviated as TS, followed by the volume, date, and page number.

7 Far West Record, Church Historian's Library, Salt Lake City, Utah, October 25,
1831, pp. 13-14. This is a record book containing the minutes of meetings held in Kirtland
and Far West, Missouri. The above quotation is also found in Teachings of the Prophet
Joseph Smith (Salt Lake City, 1963), p. 9, hereafter abbreviated TPJS. This was not to say
that the coming of the millennium was left totally to man. The Latter-day Saint view was that
by judgments and perplexities honorable people in the world would finally learn to accept
the millennial program, and at that time a people among the Saints would be prepared for the
Lord. God, who possessed foreknowledge, knew when all things would finally converge to
introduce the millennial era. In His mind, therefore, the hour was set.

8 HC, IV, p. 605.

9 D&C 105:2.

10 The Prophet's views on this point will be discussed in the next volume of this work.

11 For statements by Latter-day Saint writers on the requirements of the kingdom of

God, see The Latter-day Saint Millennial Star, IV (May, 1843), pp. 2-3; X (October, 1848),
pp. 305-306. This was a major organ of the Church published in England, beginning in May,
1840. Hereafter this source will be abbreviated as MS, followed by the volume, date, and
page number.

12 See Volume II of this study, chapter seven entitled "Becoming Sons and Daughters
of Christ."

13 HC, V, pp. 63-65.

14 JD, X, p. 241.
 342

15 Orson Pratt, The Kingdom of God (Liverpool, 1849), p. 1.

16 Journal of Discourses, I, p. 225. This work is a collection of discourses delivered

by leading authorities of the Church between 1851 and 1886. Most of these men were taught
by the Prophet. Hereafter this source will be abbreviated as JD, followed by the volume and
page number.

17 D&C 101:77.

18 D&C 58: 22.

19 JD, I, p. 223. (Italics in the original.) On the same subject Wilford Woodruff said:
Is it treason for God Almighty to govern the earth? Who made it? God, did he not? Who
made you? God, if you have an Eternal Father. Well, whose right is it to rule and reign over
you and the earth? It does not belong to the Devil, nor to men. It has never been given to
men yet; it has never been given to the nations. It belongs solely to God and He is coming to
rule and reign over it. -- Ibid., XIII, p. 164.

20 2 Nephi 4: 34.

21 2 Nephi 28:31. See Volume I of this study, the section in chapter seventeen entitled
"Men Should Not Trust in the Arm of Flesh."

22 JD, I, p. 224.

23 Orson Pratt, The Seer, I (October, 1853), p. 148. This periodical was published by
Elder Pratt at Washington, D.C., in the interest of the Church.

24 JD, VI, p 23.

25 Revelation to John Taylor, June 27, 1882, given at Salt Lake City, Utah, Brigham
Young University Library. John Henry Smith reported: "The C. of F. met twice today ....
Two revelations were accepted as the word and will of God. They were given through
President John Taylor." -- Journal of John Henry Smith, June 27, 1882; volume 8, p. 3,
University of Utah Library, Salt Lake City, Utah.

26 See D&C 76:50-113; 88:20-35. This subject will be discussed in the next volume
of this work.

27 D&C 76:86-88.

28 Helaman 5: 12.
 343

29 Of the basic spiritual program of the kingdom of God, Parley P. Pratt said: The first
principle of Theology as held by this Church, is Faith in God the eternal Father, and in his
Son Jesus Christ, who verily was crucified for the sins of the world, and who rose from the
dead on the third day, and is now seated at the right hand of God as a mediator, and in the
Holy Ghost who bears record of them, the same to day as yesterday, and forever. The second
principle is Repentance towards God; that is, all men who believe in the Father, Son, and
Holy Ghost, are required to turn away from their sins, to cease from their evil deeds, and to
come humble before the throne of grace with a broken heart and a contrite spirit. The third
principle is Baptism, by immersion in water, in the name of the Father, Son and Holy Ghost,
for remission of sins, with the promise of the Holy Ghost to all who believe and obey the
gospel. The fourth principle is, the laying on of hands in the name of Jesus Christ, for the
gift of the Holy Ghost. This ordinance is to be administered by the apostles or elders of the
Church, upon those who are baptized into this church. Through these several steps of faith
and obedience, man is made partaker of the Holy Ghost, and numbered with the children of
God. Through this process man is adopted into the Church and kingdom of God, as one of
his Saints: his name is then enrolled in the book of the names of the righteous, and it then
becomes his duty to watch, to pray, to deal justly; and to meet together with the saints as oft
as circumstances will admit of; and with them to partake of bread and wine in remembrance
of the broken body, and shed blood of Jesus Christ; and in short, to continue faithful unto the
end, in all the duties which are enjoined by the Law of Christ. Fifth, it is the duty and
privilege of the saints thus organized upon the everlasting gospel, to believe in and enjoy all
the gifts, powers, and blessings which flow from the Holy Spirit. Such for instance, as the
gifts of revelation, prophecy, visions, the ministry of angels, healing the sick by the laying
on of hands in the name of Jesus, the working of miracles, and in short all the gifts as
mentioned in scripture, or as enjoyed by the ancient saints. Parley P. Pratt, Introduction to
Late Persecution of the Church of Jesus Christ of Latter Day Saints (New York, 1840), pp.
iii-v. For a discussion of the gospel plan in detail, see Volume II of this work.

30 3 Nephi 11:39-40. A revelation to Joseph Smith stressed the same thing. Having
referred to the basic principles and ordinances of the gospel, it stated: "And upon this rock I
will build my church; yea, upon this rock ye are built, and if ye continue, the gates of hell
shall not prevail against you." -- D&C 33: 13.

31 HC, VI, p. 365.

32 Ibid., V, p. 64.

33 Ibid., VI, p. 363.

34 JD, IX, p. 10.

35 Mosiah 3: 19.
 344

36 Mosiah 27: 25-26. For a discussion of this transformation, see Volume II of this
study, the section in chapter one entitled "The Gospel A Plan Of Mercy, Truth, And Power,"
and chapter seven entitled "Becoming Sons And Daughters Of Christ."

37 Alma 32:27-43; 33:21-23. See Volume II of this study, the section in chapter seven
entitled "Doctrine Of Birth Into Kingdom Of God."

38 D&C 29:31-33. See Volume I of this study, the section in chapter twelve entitled
"The Earth Created as a Physical-spiritual Sphere."

39 D&C 29: 34-35.

40 JD, V, pp. 237-238.

41 John 18:36.

42 JD, IX, pp. 311-312.

43 See statement by Joseph Smith, January 5, 1841, copied by L. John Nuttall as

"Extracts from William Clayton Book," Nuttall collection, Brigham Young University
Library. This statement is also found in Franklin D. Richards and James A. Little, A
Compendium of the Doctrines of the Gospel (Salt Lake City, 1882), p. 287.

44 Smith 1:4, 55. See also D&C 45:22.

45 John 3:13; 6:33, 38, 62.

46 John 8:23.

47 Matthew 6: 10.

48 William Clayton's Journal (Salt Lake City, 1921), pp. 195-196.

49 JD, II, p. 316.

50 Ibid., pp. 316-317.

Notes to Chapter 2

1 HC, VI, p. 184. A corndodger is a long cornmeal cake, and a beetle is a wooden
hammer or mallet.
 345

2 Ibid., VI, p. 185. Since the program he was establishing was necessary for men to
attain exaltation in the celestial kingdom, he added: "How many will be able to abide a
celestial law, and go through and receive their exaltation, I am unable to say, as many are
called, but few are chosen." -- Ibid.

3 Ibid., V, pp. 424, 425.

4 Ibid., V, pp. 256, 257. For further explanations, see pp. 258-259.

5 MS, I (February, 1841), p. 257.

6 JD, XX, p. 204.

7 Ibid., VI, p. 24. See also p. 23.

8 Juvenile Instructor, Salt Lake City, Utah, XXXI (February 1, 1896), p. 140; HC, VII,
p. 382.

9 D&C 134:9.

10 See Joseph Smith's explanation of the introduction of the sacred temple rites by
which the divine patriarchal order was to be established, in HC, V, pp. 1-2. For a discussion
of the Church of the Firstborn, see Volume II of this study, the section in chapter fourteen
entitled "Right to Commune with Church of the Firstborn."

11 See HC, I, p. 283.

12 Ibid., III, p. 388.

13 D&C 105:5. For other references that the laws of Zion were those of a heavenly
order, see D&C 38:32; 41:4; 42:2; 43:9; 44:6; 51:2, 15; 58:19; 82:15.

14 D&C 97:21.

15 Moses 7: 18.

16 HC, I, p. 364; V, p. 424.

17 See Volume II of this study, the section in chapter fourteen entitled "Right to Come
to Mount Zion and Heavenly Jerusalem."

18 See Volume II of this study, the section in chapter fourteen entitled "Blessings Of
 346

The Second Comforter."

19 See, for example, Moses 7:17; D&C 45:67; 64:41.

20 D&C 57:3.

21 D&C 101:21. See, also, D&C 57:3; 82:13, 14; 94:1; 101:21; 104:40; 107:36;
109:39; 115:6, 18; 119:7; 124:2, 36, 124; 125:4; 133:9; 136:10. See also Isaiah 33:20; 54:2,
where the figure of a tent is used to refer to the heavenly system.

22 D&C 57.

23 D&C 57:2.

24 D&C 42:9; 84:2.

25 HC, VI, pp. 318-319.

26 See, for example, D&C 6:6; 11:6; 12:6; 14:6; 21:7.

27 D&C 82: 14.

28 D&C 105: 32.

29 D&C 97: 19.

30 D&C 64: 42.

31 D&C 105:31-32.

32 D&C 45: 9.

33 D&C 115:5.

34 D&C 64:37, 43.

35 Written in England and published initially as Psalmody No. 33, in the hymnbook
which Elder Pratt printed there in 1840.

36 Journal of Wilford Woodruff, May 29, 1847, Church Historian's Library, Salt Lake
City, Utah.

37 JD, XXIV, p. 315.

 347

38 "Proclamation of the Twelve Apostles," p. 10.

39 D&C 38:31-32.

40 D&C 43:9.

41 JD, XVII, p. 112, citing D&C 105:31-32.

42 JD, XVII, p. 112.

43 See, for example, Volume II of this study, the section in chapter seven entitled
"King Lamoni and His People."

44 D&C 104: 14-17.

45 D&C 38:22-27.

46 D&C 78:5-6.

47 See Volume II of this study, the section in chapter eleven entitled "Endowment of
Zion with Glory Through Temple Ordinances."

48 See Volume II of this study, the section in chapter eleven entitled "The Renewal of
the Earth to Glory by Establishment of Temple-Centered Society."

49 HC, IV, p. 208.

50 Ibid., V, p. 427. Sec also p. 423.

51 For a treatment of the desire of Adam, see Volume II of this study, the section in
chapter fifteen entitled "Adam's Objectives in the Gospel." For a discussion of the efforts of
Enoch and Melchizedek, see the sections entitled "Ministry Of Enoch" and "Ministry Of
Melchizedek." For that of Moses, see the section in chapter sixteen entitled "Israel The
Chosen People."

52 HC, III, p. 388.

53 MA, II (October, 1835), p. 199.

54 D&C 38: 32.

55 See Volume II of this study, the section in chapter eleven entitled "The Kirtland
 348

Blessings And Endowment."

56 See Volume II of this study, the section in chapter eleven entitled "Preparations for
Endowment with Power." In an epistle to the Saints, the Quorum of the Twelve expressed
the vision of Zion in her glory for which they sought. Speaking of their day as the beginning
of the great latter-day work and of its anticipated blessings, they wrote: We know assuredly
that the set time to favor Zion has come, and her sons and daughters shall rejoice in her
glory. The time has come when the great Jehovah would have a resting place on earth, a
habitation for His chosen where His law shall be revealed, and His servants be endowed
from on high, to bring together the honest in heart from the four winds. -- HC, IV, p. 437.
See also p. 449.

57 Isaiah 4:5.

58 3 Nephi 20:22.

59 3 Nephi 21:25.

60 See Volume II of this study, chapters thirteen and fourteen entitled "The More Sure
Word Of Prophecy" and "The Second Comforter." The Prophet taught that the time would
come, as a result of building up the millennial kingdom, when no man would need to say to
"his neighbor, Know ye the Lord," for everyone would "know Him (who remain) from the
least to the greatest." "How is this to be done?" he queried, then answered: "It is to be done
by this sealing power, and the other [the second] Comforter spoken of, which will be
manifest by revelation." -- HC, III, p. 380.

61 D&C 94: 7-9.

62 D&C 45:67.

63 D&C 64:41-43.

64 D&C 97: 15-17.

65 D&C 97: 18.

66 See D&C 105 in relation to verses 3 to 5 of the revelation.

67 D&C 136:18, 37.

68 D&C 45: 9.

69 Moses 7: 62.
 349

70 Psalm 102: 16. The Psalmist added: This shall be written for the generation to
come: and the people which shall be created shall praise the Lord. For he hath looked down
from the height of his sanctuary; from heaven did the Lord behold the earth; To hear the
groaning of the prisoner; to loose those that are appointed to death; To declare the name of
the Lord in Zion, and his praise in Jerusalem; When the people are gathered together, and the
kingdoms, to serve the Lord. -- Psalm 102: 18-22.

71 HC, I, p, 315.

72 D&C 105:5.

73 Moses 7:30-31.

74 JD, XIII, p. 99.

75 See Moses 7: 62-64.

76 I. R., Genesis 9:21-23.

77 D&C 78: 7.

78 D&C 51: 19.

79 D&C 78:22.

80 D&C 88: 107.

81 This name, with variations, is given in several sources. The above version is in a
revelation to John Taylor, June 27, 1882. Abraham H. Cannon gave its name as "The
Kingdom of God and its laws, and the keys thereof and judgment in the hands of His servant,
Ahman Christ." -- Journal of Abraham H. Cannon, October 9, 1884, Brigham Young
University Library. The minutes of the Council of Fifty, April 10, 1884, City Hall, Salt Lake
City, Utah, gives still another version: "The Kingdom of God and His laws, with the keys
and powers thereof and judgment in the hands of his servants." See also John D. Lee, A
Mormon Chronicle: The Diaries of John D. Lee, 1848-1876, ed. Robert Class Cleland and
Juanita Brooks (San Marino, California, 1955), I, pp. 97-98.

82 He said, for example, "Where there is no kingdom of God there is no salvation." --

HC, V, p. 257. He referred to the spiritual fruits of the kingdom as being "miracles, gifts,
visions, healings, tongues, &c." -- Ibid., p. 258. Again, in speaking of the spiritual kingdom:
It is one thing to see the kingdom of God, and another thing to enter into it. We must
have a change of heart to see the kingdom of God, and subscribe to the articles of adoption
 350

to enter therein." -- Ibid., VI, p. 58.

83 As Joseph Smith contemplated the divine political system, he spoke of setting "up
the Kingdom of God by organizing some of its officers." -- George Miller, St. and George
Miller, Jr., A Mormon Bishop and His Son; Fragments of a Diary kept by George Miller, Sr.,
Bishop in the Mormon Church, and some records of incidents in the life of G. Miller, Jr.,
Hunter and Pathfinder, ed. H. M. Mills (London, nd), p. 48. Brigham Young explained:
It may be asked what I mean by the kingdom of God. The Church of Jesus Christ has
been established now for many years, and the kingdom of God has got to be established,
even that kingdom which will circumscribe all the kingdoms of this world. It will give laws
to every nation that exists upon the earth. -- JD, XI, p. 275. See also ibid., VI, p. 342. In
stating what he understood the kingdom of God to be, John Taylor also said:
We talk a good deal about the church and the kingdom of God. I sometimes think we
understand very little about either. The kingdom of God means the government of God. That
means power, authority, rule, dominion, and a people to rule over; but that principle will not
be fulfilled, cannot be entirely fulfilled, until, as we are told in the Scriptures, the kingdoms
of this world are become the kingdom of our Lord and his Christ, and he will rule over them.
-- Ibid., XXI, p. 63. George Q. Cannon also said:
A good many of our people confound the Kingdom of God with the Church of God.
Now there is a very wide distinction between the two.... The Kingdom of God when it shall
prevail in the earth -- as it will do -- will be the civil power which will shield and protect the
Church of Christ. -- Ibid., XXVI, p. 12.

84 JD, XVII, p. 156.

85 See Volume I of this study, the section in chapter one entitled "The New
Dispensation Foretold."

86 TS, V (June 1, 1844), pp. 547-548.

87 Isaiah 9:6; 2 Nephi 19:6.

88 Isaiah 11:4, 5. See also D&C 113:1-2; 2 Nephi 30:9ff.

89 See Volume I of this study, the section in chapter one entitled "Daniel's Prophecy."
According to Wilford Woodruff, the Angel Moroni informed Joseph Smith in 1823 "that the
Lord Almighty had set his hand to establish the kingdom that Daniel saw and prophesied
about, as recorded in the second chapter of Daniel." -- JD, XXIV, p. 241. The Saints at
Kirkland therefore endeavored to establish "the foundation of the kingdom of God ... on a
sure and certain basis, so that the prophetic vision of Daniel might most certainly be
fulfilled." -- MA, III (September, 1837), p. 561. Joseph Smith also spoke of the subject of
Daniel's prophecy and declared that "in the last days the God of heaven would set up a
kingdom." -- Journal History, July 3, 1842.
 351

90 Daniel 2: 44.

91 Daniel 2:34-35.

92 D&C 65: 2.

93 JD, III, p. 73.

94 Ibid., XXV, p. 223.

95 For statements by Brigham Young, Orson Pratt, Wilford Woodruff, Charles W.

Penrose, and George Q. Cannon, see ibid., III, p. 73; VI, pp. 342-343; XIII, p. 164; XVII, pp.
156, 320-321; XVIII, pp. 336-348; XXV, pp. 222, 334-347; XXVI, p. 12; Pratt, The Seer, I
(October, 1853), p. 148.

96 JD, XVII, p. 156.

97 Ibid., I, pp. 202-203.

98 Ibid., II, p. 189.

99 Pratt, The Seer, II (August, 1854), p. 310.

100 HC, VI, p. 365.

101 JD, XV, p. 72. See also ibid., XVIII, p. 181.

102 Ibid., I, p. 133.

103 HC, V, p. 64.

104 Discourse by Joseph Smith, July 23, 1843, Church Historian's Library, Salt Lake
City, Utah; found also in TPJS, p. 318.

105 HC, V, p. 555.

106 Parley P. Pratt, Key To Theology (Liverpool, England, 1855), pp. 65, 66-67.

107 JD, XVIII, p. 137.

108 Ibid.
 352

109 Ibid.

110 D&C 78: 13-15.

111 Daniel 7: 27.

112 HC, V, p. 64.

113 Ibid.

114 For a reference to an earlier example of the kingdom of God than that of Enoch,
see Moses 6:17.

115 HC, V, p. 64.

116 See Moses 6 and 7, in light of Moses 7: 17-19.

117 Abraham 1:25-26.

118 Moses 7: 13, 15-18.

119 See Volume II of this study, the section in chapter fifteen entitled "Zion of
Enoch."

120 I. R., Genesis 14:27-28.

121 Alma 13:16.

122 See the discourse delivered by Joseph Smith July 23, 1843, manuscript in Church
Historian's Library, Salt Lake City, Utah; found also in TPJS, 318. Joseph Smith indicated
that the system of Melchizedek included "Prophets, Priests and Kings."

123 Alma 13: 17-18.

124 I. R., Genesis 14:34.

125 See Volume II of this study, the section in chapter sixteen entitled "Israel The
Chosen People."

126 HC, V, p. 64.

127 In addition there are references to these commandments individually from time to
time throughout the book.
 353

128 See, for example, D&C 124:38-39.

129 Romans 9:4.

130 Exodus 33:14-15. See also Deuteronomy 4:33-36; 5:24-26.

131 Exodus 40:34-38; Numbers 9:17-22; 10:11; 12:10.

132 2 Chronicles 5:13-14; 7:1-3.

133 2 Nephi 5: 19.

134 2 Nephi 6: 2.

135 Jacob 1: 10.

136 2 Nephi 5: 10.

137 Jacob 1: 11.

138 Omni 1: 12-19.

139 Omni 1: 20.

140 See, for example, Mosiah 8: 13-18.

141 Words of Mormon 1: 17-18.

142 Mosiah 2: 29.

143 Mosiah 3:2ff; 4: 1.

144 See Mosiah 3: 3-27.

145 Mosiah 6: 3.

146 See Mosiah 18:5-29. See also Alma 1:27-31.

147 Mosiah 25:19. See also Mosiah 26:8.

148 Mosiah 27: 2.

 354

149 Mosiah 29: 25-29.

150 Mosiah 29:42.

151 See 3 Nephi 11-15, 27.

152 See 4 Nephi.

153 See 3 Nephi 13:9-13.

154 4 Nephi 1:2-3, 5, 7, 10, 12, 15-18, 23.

155 Matthew 3: 2.

156 I. R., Luke 17:21.

157 Matthew 3:2; 18:3.

158 Mark 1:4; John 3:5; Acts 2:38-39.

159 Joseph Smith's inspired revision of the book of Revelation makes it clear that the
municipal organ was brought forth in New Testament times, but that it was not developed,
and it was soon taken away. John saw that the sign of a woman in heaven (who represented
the church) brought forth a man child (the political organ) who was to rule all nations with a
rod of iron. But her child was caught up unto God and His throne. See I. R., Revelation
12:1-3.

160 Acts 2: 2-3.

161 Acts 4:32-35; 5:12, 15-16.

Notes to Chapter 3

1 Consistent with the Book of Mormon, this term will be used hereafter to designate
Caucasian Americans and their ancestors in Europe.

2 I Nephi 13:1-3.

3 See 1 Nephi 13.

4 1 Nephi 22:8.
 355

5 1 Nephi 22:9.

6 Marx's Preface to his Critique of Political Economy (1859).

7 See D&C 101: 77-80.

8 See HC, VI, pp. 78, 365.

9 See D&G 78:5-6.

10 See 1 Nephi 13: 12-20.

11 3 Nephi 20:27.

12 3 Nephi 21:4.

13 See Volume I of this study, the section in chapter ten entitled "The Light of Life
and Reason Within Man."

14 See Volume I of this study, the section in chapter ten entitled "Christ's Holy Spirit
Leads Man Upward to God."

15 See D&C 11:12-13; 50:21, 24, 27; 84:45-46; 88:5-13; 93:28.

16 D&C 93:37.

17 JD, I, p. 81.

18 See D&C 93:29-30. For a discussion of this point, see Volume I of this study, the
section in chapter six entitled "All Truth and Intelligence Independent."

19 Alma 61: 15.

20 3 Nephi 21: 4.

21 See Volume I of this study, the section in chapter six entitled "Life, or Intelligence,
Inherent in Matter," and the section in chapter seven entitled "The Primal Life Or
Intelligence Of Man."

22 See D&C 84:45-53; 93:31-33.

23 D&C 88: 40.

 356

24 D&C 88:12-13, 40. See Volume I of this study, the section in chapter ten entitled
"The Light of Christ Quickens, Sustains, and Governs all Things."

25 See Volume I of this study, the section in chapter ten entitled "The Divine
Spectrum," and the section in chapter seventeen entitled "Man's Dependence Upon Christ."

26 See, for example, D&C 34:2; 39:2; 88:66.

27 JD, XXII, p. 41. See also ibid., XX, p. 123.

28 See D&C 84:45-48; 88:6-13.

29 JD, VII, pp. 10-11.

30 Mosiah 2: 36.

31 See, for example, his editorial on "Try The Spirits," published first in TS, III, pp.
743-748, then in HC, IV, pp. 571-581.

32 A religious society, the followers of Laelius and Faustus Socinus, which denied the
trinitarian doctrine of the Roman Catholic Church, the personality of the devil, the natural
depravity of man, vicarious atonement, and eternal judgment. The views of the Socinians
persisted from the sixteenth century and finally culminated in modern Unitarianism.

33 HC, IV, p. 595.

34 Ernst Troeltsch, The Social Teachings of the Christian Churches, tran. Olive Wyon,
with an introduction by Charles Gore (New York, 1949), I, p. 377. See also Preserved Smith,
The Age of the Reformation (New York, 1920), pp. 26-27, 732.

35 A Letter to the Queen [Victoria] Touching on the Signs of the Times, and the
Political Destiny of the World, pub. by Parley P. Pratt at Manchester, England, 1841.

36 See Preserved Smith, op. cit., pp. 12-13.

37 Ibid., pp. 20-27.

38 Ernst yon Dobschutz, The Influence of the Bible on Civilization (New York,
1914), p. 95.

39 2 Peter 1:21. For similar expressions in Latter-day Saint thought, see D&C 68: 3-4;
2 Nephi 33: 1.
 357

40 In the Preface of his The Bloudy Tenant. For expressions which indicate this
relationship in Latter-day Saint literature, see D&C 18:35; 84:45; 88:66.

41 William Tyndale, Answer to Sir Thomas More's Dialogue (Cambridge, 1850), p.

55. Knappen considered a study of the social and political importance of the Protestant effort
to interpret scripture as "easily the greatest of all historical undertakings." -- M. M. Knappen,
Tudor Puritanism: A Chapter in the History of Idealism (Chicago, 1939), p. 361. A study of
the underlying spiritual forces associated with that effort is equally significant and
important.

42 John Calvin, Institutes of the Christian Religion, tran. Henry Beveridge (Edinburg,
1850), I, p. 99.

43 Preserved Smith, op. cit., pp. 62, 733.

44 For instance, when John Knox and Christopher Goodman published certain logical
deductions of Calvinistic thought, Calvin took "the utmost pains to disassociate himself from
them" and informed Queen Elizabeth that he "strongly disapproved of their doctrines and
had prohibited their circulation." -- G. P. Gooch, The History of English Democratic Ideas in
the Seventeenth Century (New York, 1912), pp. 6-7.

45 Ibid., pp. 8-9. See also pp. 43-50.

46 Troeltsch, op. cit.

47 Woodhouse, Puritanism and Liberty, "Introduction," p. 46.

48 See, for example, A. Mervyn Davies, Foundations of American Freedom (New

York, 1955), chapt. 4.

49 R. H. Tawny, Religion and the Rise of Capitalism (New York, 1926), pp. 198-201.

50 Herbert Butterfield, The 'Origins of Modern Science (New York, 1952), p. viii. See
also J. Bronowski and Bruce Mazlich, The Western Intellectual Tradition: From Leonardo to
Hegel (New York, 1962), p. 107.

51 JD, IX, p. 369.

52 Ibid., XXI, pp. 75-76.

53 Ibid.
 358

54 1 Nephi 17:36-38.

55 Alma 23: 17-18.

56 1 Nephi 13:15, 20.

57 JD, IV, p. 152.

58 Pratt, "A Letter to the Queen .... "

59 See Preserved Smith, op. cit., pp. 721-722.

60 Switzerland, Holland, Rhenish Germany, Scotland, England, Wales, and France,

until the Reformation was crushed there by the Bourbon monarchy.

61 1 Nephi 13:20-30.

62 see Volume II, the section in chapter sixteen entitled "Universal Apostasy."

63 Referred to also as the social compact or the original contract.

64 See Genesis 11: 4-8; Ether 1.

65 Ether 2:7.

66 Ether 2: 12.

67 Moroni explained: And he [God] had sworn in his wrath unto the brother of Jared,
that whoso should possess this land of promise, from that time henceforth and forever,
should serve him, the true and only God, or they should be swept off when the fulness of his
wrath should come upon them .... And the fulness of his wrath cometh upon them when they
are ripened in iniquity.
For behold, this is a land which is choice above all other lands; wherefore he that doth
possess it shall serve God or shall be swept off; for it is the everlasting decree of God. And it
is not until the fulness of iniquity among the children of the land, that they are swept off. --
Ether 2:8-10.
The extension of this decree to the modern day will be discussed in Volume IV of this
series.

68 2 Nephi 1:5, 7.

69 2 Nephi 1: 8.
 359

70 2 Nephi 1:6.

71 1 Nephi 13:12.

72 Jacob Wassermann, Columbus: Don Quixote of the Seas, tran. Eric Sutton (Boston,
1930), pp. 61-62. See also pp. 19-20, 46-48.

73 1 Nephi 13:13-16.

74 1 Nephi 13: 13, 16.

75 1 Nephi 13:13.

76 Cited in Perry Miller, Orthodoxy in Massachusetts, 1630-1650 (Cambridge, 1933),

p. 137.

77 William Houghton, New England's True Interests.

78 1 Nephi 13:15-16.

79 See again Alma 61:15.

80 See Peter H. Odegard and E. Allen Helmes, American Politics: A Study in Political
Dynamics (New York, 1938), pp. 15-16.

81 Vernon Louis Parrington, Main Currents in American Thought (New York, 1930),
I, p. 236.

82 Jacob P. Mayer, Alexis de Tocqueville, tran. M. M. Bozman and C. Hohn (New

York, 1940), p. 61. See also Alexis de Tocqueville's Democracy in America.

83 John Stuart Mill, Dissertations and Discussions (New York, 1882), II, p. 142.

84 Frederick Jackson Turner, The Frontier in American History (New York, 1920), p.
27.

85 Mill, op. cit., p. 84.

86 Turner, op. cit.

87 Mill, op. cit., pp. 142-143.

88 3 Nephi 21:4.
 360

89 1 Nephi 13:15-18.

90 1 Nephi 13:15-19.

91 1 Nephi 13:30.

92 Pratt, Key to Theology, p. 76.

93 D&C 101:80.

94 From a handwritten paper by James Madison which traces the causes and steps
which led to the convention of 1787, written late in his life, in Debates on the Adoption of
the Federal Constitution, ed. Jonathan Elliot (Philadelphia, 1901), V, p. 122.

95 The Writings of Thomas Jefferson, ed. H. A. Washington (New York, 1859), IV,
pp. 440-441.

96 The Works of John Adams, ed. Charles Francis Adams (Boston, 1856), I, p. 66.

97 MS, III (September, 1842), p. 94.

98 Pratt, Key To Theology, pp. 79-80.

99 Edward Stevenson, Reminiscences of Joseph, the Prophet, and the Coming Forth of
the Book of Mormon (Salt Lake City, 1893), p. 6.

Notes to Chapter 4

1 John Calvin, Commentaries on the Epistle of Paul to the Hebrews, trans. John Owen
(Edinburg, 1853), pp. 188-189.

2 The section entitled "Political Freedom and Autonomy."

3 Knappen, op. cit., pp. 145-147.

4 Champlin Burrage, The Early English Dissenters (Cambridge, 1912), I, pp. 69-70.

5 See ibid., pp. 73-75.

6 This work was entitled "A Confession of Fayth, made by common consent of divers
 361

reformed Churches beyonde the Seas: with an Exhortation to the Reformation of the
Churche."

7 Burrage, op. cit., pp. 77-78. Knappen notes that in 1567 there were those among the
lower classes in England who "ordained their own officials, ... disciplined and
excommunicated their numbers, and at least two of the groups, had something approximating
the later Independent church covenant." -- Knappen, op. cit., p. 212.

8 William Walker, The Creeds and Platforms of Congregationalism (New York,

1893), p. 25.

9 That record said, in part:

So a covenant vvas made & ther mutual consent vvas giuen to hold to gether.
There vvere certaine chief pointes proved vnto them by the scriptures, all vvhich being
particularlie rehersed vnto them vvith exhortation, thei agreed vpon them, & pronounced
their agrement to ech thing particularlie, saiiing, to this vve giue our convent. First therefore
thei gave their consent, to ioine them selues to the Lord, in one couenant & fellovvship
together, & to keep & seek agrement vnder his lavves & gouernment: and therefore did
vtterlie flee & auoide such like disorders & vvickedness, as vvas mencioned before. Further
thei agreed off those which should teach them, and vvatch for the saluation of their soules,
vvhom thei allovved & did chose as able & meete ffor that charge. For thei had sufficient
triall and testimonie thereoff by that vvhich they hard & savv by them, & had receaued of
others. So thei praied for their vvatchfulness & diligence, & promised their obedience. --
Burrage, op. cit., pp. 97-99.

10 See William Archibald Dunning, A History of Political Theories: From Luther to

Montesquieu (New York, 1931), p. 219.

11 Gooch, op. cit., p. 16. The Vindiciae was quoted to justify the trial and execution of
Charles I, and reprinted to justify the Glorious Revolution of 1688. See ibid., pp. 16, 28-29.
Other works that should be mentioned are George Buchanan's On The Sovereign
Power Among the Scots (1579) and Johannes Althusius's Systematic Politics, Confirmed by
Examples from Sacred and Profane History (1610). A similar work that marked the influence
of these ideas upon Catholicism was Jaun de Mariana's On Kingships And The Education Of
A King. In discussing these works, Dunning said: "The theories which have just been
described injected into political philosophy and made the central topics of their discussion
concepts which dominated the field until well into the nineteenth century." -- Dunning, op.
cit., p. 76.

12 See Edward Bernstein, Cromwell and Communism: Socialism and Democracy in

the Great English Revolution, tran. H. J. Stenning (London, 1930), pp. 29-30.

13 Dunning, op. cit., p. 228. See also John Emerich Edward Dalberg-Acton (First
 362

Baron Acton), "The History of Freedom and Christianity," Essays of Freedom and Power
(Boston, 1948), pp. 79-80.

14 Edward Potts Cheney, European Background of American History: 1300-1600

(New York and London, 1907), p. 22.

15 Bernstein, op. cit., pp. 223, 234.

16 William Warren Sweet, The Story of Religion in America (New York and London,
1930), p. 24.

17 Bernstein, op. cit., pp. 229, 230.

18 Isaac Penington, True Church Government, in An Examination of the Grounds or

Causes which are said to induce the Court of Boston in New England to make that Order or
Law of Banishment upon pain of Death against the Quakers (1660).

19 JD, XIV, p. 58. See also p. 301 for a statement by Lorenzo Snow, in which he
concluded: "We trace the hand of God, His Spirit, His workings upon and among all classes
of people, whether Christian or heathen, that His providence may be carded out."

20 1 Nephi 13:24-30.

21 JD, XII, p. 70.

22 Ibid., XIV, p. 58.

23 This agreement, drawn up in the cabin of the Mayflower, November 21, 1620,
served as the basis of civil government in the Plymouth Colony until 1691.

24 Perry Miller, The New England Mind: The Seventeenth Century (New York,
1939), pp. 430-440. (Italics in the original.)

25 See Solomon Stoddard, An Appeal to the Learned (Boston, 1709), pp. 95-98; Ola
Elizabeth Winslow, Jonathan Edwards (New York, 1940), pp. 104105; Blake, op. cit., pp.
68-69; Milton V. Backman, Jr., American Religions And The Rise of Mormonism (Salt Lake
City, 1965), pp. 268-269.

26 Knappen, Tudor Puritanism, pp. 145-147.

27 Dunning, op. cit., pp. 239-240. See also Gooch, op. cit., pp. 150-151.

28 See Alpheus Thomas Mason, Free Government in the Making (New York, 1949),
 363

pp. 3-4.

29 Ibid., pp. 4-5; Gooch, op. cit., p. 358; Dunning, op. cit., p. 346; George H. Sabine,
A History of Political Theory (New York, 1950), pp. 539-540.

30 See Mason, op. cit., p. 5, where this fact is noted. Locke also greatly influenced Sir
William Blackstone in his Commentaries on the Laws of England, and Rousseau in his
Social Contract. See William Archibald Dunning, A History of Political Theories: From
Rousseau to Spencer (New York, 1933), pp. 5, 73.

31 The Reverend John Cotton collaborated with Hooker in the publication of this
work.

32 See Clinton Rossiter, Seedtime of the Republic (New York, 1953), p. 53; Sweet,
op. cit., pp. 256-257, citing Alice M. Baldwin, The New England Clergy and the American
Revolution.

33 See Perry Miller, "From the Covenant to the Revival," The Shaping of American
Religion, eds. James Ward Smith and A. Leland Jamison (Princeton, 1961), pp. 322-368.

34 Madison, The Federalist, No. 10.

35 Ibid.

36 Ibid.

37 See ibid.

38 JD, XXI, p. 31.

39 D&C 101:80.

40 See JD, II, pp. 170-171; VII, p. 14; XIII, p. 53; XIV, p. 267; XXII, p. 295.

41 This does not mean that it is a perfect document in every way. Brigham Young
explained: "The Almighty has never yet found a man in mortality that was capable, at the
first intimation, at the first impulse, to receive anything in a state of entire perfection." The
Founding Fathers were no exception. -- Ibid., VII, p. 14. See also XXI, p. 31.

42 Speech before the Virginia Convention of Delegates, March 23, 1775.

43 Max Farrand, The Framing Of The Constitution Of The United States (New Haven,
1925), p. 94.
 364

44 Debates On The Adoption Of The Federal Constitution, pp. 253-254. (Italics in the
original.) See also The Debates In The Federal Convention Of 1787 Which Framed The
Constitution Of The United States Of America (New York, 1920), pp. 181-182. Abbreviated
accounts of Franklin's speech may also be found in Secret Proceedings And Debates Of The
Convention Assembled At Philadelphia, In the Year 1787, For The Purpose Of Forming The
Constitution Of The United States Of America, Senate documents, 60th Congress, 2d
Session, No. 728 (Washington, 1909), p. 124; The Records Of The Federal Convention of
1787, ed. Max Farrand, I (New Haven, 1927), pp. 457-458.

45 This was the source of knowledge to which Jesus referred in Matthew 16:17.

46 Reger Sherman of Connecticut seconded the motion, but Alexander Hamilton and
several others expressed "apprehensions that, however proper such a resolution might have
been at the beginning of the Convention," its lateness might cause "some disagreeable
animadversions." It could also "lead the public to believe that the embarrassments and
dissensions within the Convention had suggested this measure." Hugh Williamson of North
Carolina interrupted the discussion which followed these objections by stating flatly that
"the true cause of the omission could not be mistaken. The Convention had no funds." The
expense of a minister would strain their budget. Apparently these were considered by some
to be valid reasons, as the convention adjourned for the day shortly thereafter without taking
a vote on the motion. They seem to have felt that any negative votes on the issue would have
embarrassed the assembly at the time. See Debates On The Adoption Of The Federal
Constitution, pp. 254-255; The Debates In The Federal Convention Of 1787 Which Framed
The Constitution Of The United States of America, p. 182.
Despite the lack of formal action, the convention may have started the practice of
having prayer. Jonathan Dayton of New Jersey, who was a central figure in the division
which then threatened the convention, wrote several years later that a chaplain offered prayer
when they met again, and after making a careful study of the problem one writer said:
Possibly a chaplain may have been called in a few days later, of which the Minutes
and Madison's Debates make no note. Dayton's memory, as that of a young man narrating the
greatest event of his life, cannot be lightly disregarded. -- James M. Beck, The Constitution
Of The United States Yesterday, Today -- and Tomorrow? (New York, 1924), p. 131.

47 Franklin also suggested an adjournment, to allow time to the delegates to discuss

their differences with those who held opposite views, rather than gathering further
arguments to support their own interests. This inspired suggestion, which led to a
reconciliation of interests and feelings, is rightly considered to be one of Franklin's "greatest
contributions toward the framing of the Constitution." See ibid., p. 93.

48 Ibid., pp. 129-130. Of Alexander Hamilton's objection to the prayer proposal,

Dayton said:
One man was found in the Convention, Mr. H___, from ____, who rose and said ... he
 365

protested against the ... appointment of a chaplain. He then commenced a high-strained

eulogium on the assemblage of wisdom, talent, and experience, which the Convention
embraced; declared the high sense he entertained of the honor which his constitutents had
conferred upon him, in making him a member of that respectable body; said he was
confidently of opinion that they were competent to transact the business which had been
entrusted to their care -- that they were equal to every exigency which might occur; and
concluded by saying, that therefore he did not see the necessity of calling in foreign aid!
Washington fixed his eye upon the speaker, with a mixture of surprise and
indignation, while he uttered this impertinent and impious speech, and then looked around to
ascertain in what manner it affected others. They did not leave him a moment to doubt; no
one deigned to reply, or take the smallest notice of the speaker. -- Ibid., p. 130. (Italics in the
original.)

49 The Writings of George Washington, ed. John C. Fitzpatrick (Washington, 1939),

XXX, p. 293.

50 See Albert Bushnell Hart, The American Nation: A History (New York, 1906), XV,
p. xi.

51 See Volume I of this study, chapter four entitled "Founding The New
Dispensation."

52 Ralph Waldo Emerson, "The Young American," and "Lectures on the Times."

53 Carl Wittke, The Utopian Communist: A Biography of Wilhelm Weitling,

Nineteenth Century Reformer (Baton Rouge, 1950), p. 11.

54 Pratt's Preface to his Key to Theology. The subject of the contemporary scene will
be treated more fully in volume IV of this study.

55 Volume V of the series A History of American Life, New York, 1944.

56 New York, 1929.

57 Emerson, "Historic Notes," etc.

58 Delivered in 1837.

59 Emerson, "New England Reformers."

60 Fred E. Haynes, Social Politics in the United States (Boston and New York, 1924),
pp. 25-28.
 366

61 Arthur M. Schlesinger, The Age of Jackson (Boston, 1948), p. 41.

62 Argus of Western America, Frankfort, Kentucky, March 18, 1829; Story of Sarah
Waldo Story, March 7, 1829, W. W. Story, Life and Letters of Joseph Story, I, p. 563.

63 Emerson, "New England Reformers."

64 Brownson, "New Views," November 8, 1836.

65 Channing, Christian Examiner, VII (September, 1829), pp. 105-106. There was a
similar trend in Europe. By 1831 there were about 300 cooperative stores in England. See
Wittke, op. cit., p. 15.

66 Emerson, "The Young American."

67 Printed as a motto in Albert Brisbane's A Concise Exposition of the Doctrine of

Association (2nd ed.; New York, 1843), cover and title page.

68 Arthur Eugene Bestor, Jr., Backwoods Utopias (Philadelphia, 1950), p. 3.

69 Harriet Martineau, Society in America (London, 1837), II, pp. 57-58. See also I,
pp. x-xiv, xvii-xviii; II, pp. 54-65.

70 John Humphrey Noyes, History of American Socialisms (Philadelphia, 1870), pp.

42-43.

71 Merle Curti, The Growth of American Thought (New York and London, 1943), p.
369.

72 Parrington, Main Currents in American Thought, II, p. 349.

73 Emerson, "The Young American."

Notes to Chapter 5

1 HC, VI, p. 78; D&C 1:22.

2 D&C 76:69.

3 D&C 49: 9.
 367

4 D&C 45: 9.

5 Pratt, Key to Theology, p. 75. (Italics in the original.)

6 Ibid., pp. 75-76.

7 See Volume II of this study.

8 HC, I, p. 269.

9 See D&C 1:22; 22:1; 49:9; 132:5-7; 133:57.

10 D&C 42: 67.

11 D&C 43:9.

12 HC, I, pp. 315-316.

13 See Mosiah 18:8-10.

14 D&C 28:12; 68:24; 107:63.

15 D&C 107:89.

16 D&C 20:65; 26:2; 43:12; 93:51; 101:97; 104:21, 71, 72, 85; 107:22.

17 D&C 20:77-79; 3 Nephi 18:7, 11; Moroni 4:3; 5:2.

18 Exodus 31: 16.

19 D&C 59: 9-20.

20 Alma 13: 16.

21 D&C 64:23; 97:11-12; 119; Malachi 3:7-12.

22 See Volume II of this study, the section in chapter ten entitled "Word Of Wisdom."

23 D&C 89.

24 D&C 20: 9.

25 D&C 84:57-58.
 368

26 D&C 107: 85-88.

27 D&C 84:35-41; HC, V, p. 555.

28 See HC, V, p. 424, where Joseph Smith made a statement to this effect.

29 D&C 42:30. See also D&C 78:11; 82:11, 15, 21; 104:4, 5.

30 See D&C 132.

31 D&C 88: 129-133.

32 D&C 88: 135.

33 See, for example, the journal of Samuel H. Smith for the year 1832, and the
journals of Orson Pratt, Church Historian's Library, Salt Lake City, Utah.

34 D&C 33:14; 35:24; 42:13, 78; 97:8.

35 D&C 136:4.

36 D&C 98: 3.

37 D&C 54:6.

38 The Bible and the Book of Mormon were the accepted scriptural works of the
Saints when the Church was organized, April 6, 1830. But at the first conference of the
Church, held June 9, 1830, "Joseph Smith, Jun .... read the Articles and Covenants, which
were received [as a rule of faith and practice] by [the] unanimous voice of the whole
congregation, consisting of most of the male members of the Church." -- Journal History,
June 9, 1830. At the second conference of the Church, "the Articles and Covenants were
read by Oliver Cowdery and remarks [were made] by Joseph Smith, Jun." -- Ibid., September
26, 1830. This document was printed in the first issue of The Evening and the Morning Star,
I (June, 1832), pp. 1-2, as the first item published by the Church after its organization. When
first published, the Articles and Covenants contained the material now found in D&C 20 and
22. But when this document was reprinted in the Star, in June, 1833, the material contained
in D&C 22 was omitted. After that, the revelation now found in D&C 20 was designated as
"The Articles And Covenants Of The Church Of Christ." See Book of Commandments,
chapter

39 HC, II, p. 236.

 369

40 See Volume I of this study, the section in chapter nine entitled "Christ's Heirship
the Basis of His Fatherhood."

41 MS, XXVII (August 26, 1865), p. 538.

42 D&C 1:17-23; 2 Nephi 4:34; 28:31.

43 Mosiah 23:7. See also Mosiah 23: 15.

44 D&C 1: 20.

45 I. R., Mark 9:44.

46 HC, I, p. 283.

47 JD, I, p. 111.

48 Ibid., VIII, p. 252. President Young continued: "Man's independence must be held
inviolate; it must be reserved to each and every individual; all must have the privilege of
acting upon it." -- Ibid. See also ibid., p. 292.

49 Ibid., I, p. 312. Again he explained: "You will not see in the nature of a man who ...
is filled with the Holy Ghost a disposition to bow and scrape to every blackguard that may
come in the shape and address of a gentleman." -- Ibid., p. 362.

50 B. H. Roberts, The Life of John Taylor (Salt Lake City, 1892), p. 424.

51 JD, XXVI, pp. 142-143. President Cannon continued: "I would feel that I was a
traitor to myself and to my posterity if I were to yield in the least upon this." -- Ibid.

52 MS, LIII (February 15, 1891), pp. 658-659, 673-675.

53 D&C 51:9.

54 D&C 38:24-27.

55 I. R.., 1 Peter 4: 8.

56 See 3 Nephi 19:29.

57 HC, IV, p. 570.

58 Ibid., VI, p. 73.

 370

59 Alma 38: 12.

60 D&C 42: 41-42.

61 D&C 88:124.

62 D&C 68:30.

63 HC, VI, p. 59. In speaking of alleviating the needs of the poor, King Benjamin
said: "See that all these things are done in wisdom and order; for it is not requisite that a man
should run faster than he has strength."-Mosiah 4: 27.

64 The Contributor, Salt Lake City, Utah, VI (January, 1885), p. 129. This blessing
was given October 7, 1835, and recorded originally in Patriarch Joseph Smith, Sr.'s
patriarchal blessing book, from which it was copied in the above source. See also HC, II, p.
288.

65 Jacob 2: 17-19.

66 The Contributor, VI (January, 1885), pp. 129-130; HC, II, pp. 362-363.

67 Ibid.

68 JD, XVI, p. 65.

69 Ibid., XVIII, p. 354.

70 Ibid., XV, p. 267. See also p. 270.

71 As reported by Oliver B. Huntington, The Young Woman's Journal, II (May,

1891), p. 366.

72 JD, XVII, p. 76.

73 Ibid., XII, p. 322. John Taylor also expected the Saints to "become the wealthiest
people of all." -- Ibid., XX, pp. 162-164.

74 Ibid., XVII, pp. 243-244.

75 MA, III (December, 1836), p. 422.

76 The Young Woman's Journal, op. cit.

 371

77 Moses 1:39.

78 D&C 93: 12.

79 D&C 93: 20.

80 D&C 121:41-46.

81 D&C 38: 27.

82 JD, XI, p. 346.

83 Ibid., XVI, p. 65.

84 Ibid.

85 HC, IV, p. 570.

86 Ibid., p. 272.

87 Ibid., p. 227.

88 Pratt, The Seer, II (July, 1854), p. 289. (Italics in the original.)

89 JD, VII, p. 267.

90 Ibid., III, p. 330.

91 Ibid., XI, p. 346.

92 Ibid. For a similar statement by Heber C. Kimball, see ibid., VI, p. 102.

93 See, for example, Mosiah 12:22-24; 15:29; 3 Nephi 20:32.

94 Mosiah 16: 1.

95 JD, III, p. 194.

96 D&C 105: 4-5.

97 Pratt, The Seer, II (July, 1854), pp. 289-290. For a discussion of the divine plan of
adoption, see Volume II of this study, chapter seven. Speaking of his ministry to bring others
 372

to "be born of God and be filled with the Holy Ghost," Alma said: "Many have been born of
God, and have tasted as I have tasted, and have seen eye to eye as 1 have seen." -- Alma
36:24, 26.

98 Ibid.

99 Ibid.

100 Ibid., p. 290.

101 Moroni 7: 32.

102 D&C 84: 46-48.

103 See Volume I of this study, the section in chapter ten entitled "The Divine
Spectrum," and the section in chapter seventeen entitled "Man's Dependence Upon Christ."

104 A revelation that spoke of God giving the Spirit to man said:
And the whole world lieth in sin, and groaneth under darkness and under the bondage
of sin. And by this you may know they are under the bondage of sin, because they come not
unto me. For whoso cometh not unto me is under the bondage of sin. And whoso receiveth
not my voice is not acquainted with my voice, and is not of me. -- D&C 84:49- 52.

105 JD, XVIII, pp. 209-210.

106 See Volume I of this study, the section in chapter sixteen entitled "Spiritual and
Moral Freedom Given by the Atonement."

107 See again Alma 61:15.

108 Moroni 7: 13.

109 Moroni 7: 16.

110 2 Nephi 1: 26-29.

111 D&C 11:12.

112 JD, VI, p. 142.

113 See Volume II of this study, the section in chapter nine entitled "Fruits of the
Spirit."
 373

114 4 Nephi 1: 15.

115 See Volume II of this study, the section in chapter eight entitled "Doctrine Of
Sanctification."

116 JD, XXV, p. 42.

117 See Volume I of this study, the section in chapter eight entitled "The Relationship
in Glory of the Father and the Son."

118 See Volume I of this study, the section in chapter eight entitled "Man's Objective
in Eternal Life," and Volume II, the sections in chapter one entitled "The How and What of
True Worship" and "The Hope of Glory."

119 John 17:22-23. See also 3 Nephi 19:29.

120 HC, IV, p. 345.

121 JD, XIX, p. 121.

122 Ibid., XII, p. 363.

123 Ibid., IV, p. 191.

124 HC, V, p. 259.

125 Ibid., II, p. 388.

126 Ibid., p. 376.

127 Ibid., p. 368.

128 JD, XXII, pp. 95-96.

129 Smith, Gospel Doctrine, p. 163.

130 JD, XIII, pp. 97-99.

131 Ibid., XX, p. 133.

132 Ibid., XVIII, pp. 209-210.

133 Ibid., X, pp. 124-125. See also pp. 129-131. Of the unity among the Saints,
 374

Brigham Young said in 1859:

When we are compared with other communities in the world, it might be said of us
that we are a united and happy people, for we enjoy a degree of union and the blessings
resulting from that union that other communities do not enjoy. But this does not show that
we do not fall far short of the perfect union that should cement the Saints of the Most High
together. -- Ibid., VI, p. 78.

134 Related by John Taylor, Howard Coray, and Benjamin F. Johnson: Ibid., pp.
57-58; Howard Coray folder, d 2043, fd. 2, Church Historian's Library, Salt Lake City, Utah;
Benjamin F. Johnson, "An Interesting Letter," unpublished letter from Johnson to George S.
Gibbs, April to July, 1903, Brigham Young University Library, p. 17. Elder Johnson
identified the inquirer as "a church dignitary, I think a Catholic Bishop." But Elder Coray,
who was a clerk in the Prophet's office at Nauvoo, stated that it was Douglas. In his
statement, he appears to be recounting first- hand information.

135 JD, XII, p. 257.

136 Ibid., I, p. 145. See ibid., VII, p. 54; XII, p. 34, for other statements by Brigham
Young. All this was implied in a revelation, January 2, 1831, which stated: "I have a great
work laid up in store: for Israel shall be saved, and I will lead them whithersoever I will, and
no power shall stay my hand." -- D&C 38:33.

137 See Volume II of this study, chapter nine entitled "The Spiritual Life Of The
Gospel."

138 HC, II, p. 4

139 Johnson to Gibbs, p. 17.

140 HC, III, p. 304.

141 D&C 12:8.

142 D&C 42: 45.

143 D&C 88:123.

144 JD, XVII, p. 75.

145 HC, V, p. 517.

146 Ibid., p. 499.

 375

147 Ibid., p. 498.

148 Ibid., p. 340.

149 JD, XXII, p. 8.

150 Ibid., XXII, pp. 63-64.

151 Ibid., p. 52.

152 Ibid., XII, p. 29 (misnumbered as p. 404): XV, p. 220.

153 Ibid., VI, p. 136. See also p. 204.

154 Ibid., XXII, p. 366. President Cannon continued:

A more determined and unyielding people I never met with. The men whom I
associate with, why you might as well try to bend a bar of steel as to bend them; they will not
bend, and yet they can be led by a hair. But they must know that what they are advised to do
is right ....
What is it, then that makes this people united? It is the outpouring, as I testify, of the
Spirit of God. Others [the uninformed] will say it is something else, but I say it is the Spirit
of God, and these are the fruits of that Spirit as borne testimony to by ancient Prophets and
Apostles. They said it would be so. Jesus prayed in the last great prayer that he offered unto
his Father that his disciples might be one even as he and his Father were one. This was the
great distinguishing character of his Church. -- Ibid.

155 Ibid., XI, p. 305; XII, p. 35. For a similar statement by Lorenzo Snow, see ibid.,
XVIII, D. 375.

156 Ibid., XXII, p. 26.

157 Ibid., I, p. 303.

158 MS, XV (August 13, 1853), p. 536.

159 4 Nephi 1: 3.

160 This feature of the system will be discussed at length in chapter six which deals
with the principles of priesthood government in Zion.

Notes to Chapter 6
 376

1 HC, IV, p. 207.

2 Ibid., V, p. 555.

3 Ibid. p. 550.

4 See Volume I of this study, with particular emphasis on chapter five and those which
follow.

5 HC, III, p. 386. Of the Melchizedek Priesthood, he said on another occasion: "That
priesthood is as eternal as God Himself, having neither beginning of days nor end of life." --
Ibid., V, p. 555.

6 JD, VII, p. 84.

7 HC, IV, p. 598.

8 Ibid., III, pp. 386, 389.

9 Ibid., p. 389.

10 Ibid., IV, p. 610.

11 Ibid., II, p. 477.

12 Ibid., IV, p. 207.

13 Ibid., II, p. 477.

14 Ibid., IV, p. 210.

15 Ibid., V, p. 257.

16 D&C 50:27. See Volume I of this study, the section in chapter ten entitled "The
Power of the Priesthood."

17 HC, V, p. 27.

18 Ibid., p. 555. Of the act of ordination a revelation said: "Every elder, priest, teacher,
or deacon is to be ordained according to the gifts and callings of God unto him; and he is to
be ordained by the power of the Holy Ghost, which is in the one who ordains him." -- D&C
20:60.
 377

19 MS, IX (November 1, 1847), p. 321.

20 The Western Standard, San Francisco, California (October 18, 1856), pp. 225-226.

21 HC, IV, p. 541.

22 See Alma 13:3-8.

23 See Volume I of this study, the section in chapter eleven entitled "Men are Called
of God by Prophecy."

24 D&C 21:1; 107:92; 124:94; 127:12; 135:3; HC, II, p. 417.

25 HC, III, pp. 28, 389; V, pp. 215-216, 231-232, 427. See also Revelation 19:10.

26 Moses 6: 35-36.

27 I. R., John 1:42.

28 Mosiah 8: 16.

29 See JD, I, p. 137.

30 Ibid., p. 135.

31 Ibid., p. 134.

32 Manuscript statement by Joseph Smith, January 5, 1841, Church Historian's

Library, Salt Lake City, Utah; found also in TPJS, p. 180.

33 HC, IV, p. 207.

34 Ibid.

35 Ibid., II, p. 477.

36 Ibid., VI, p. 478.

37 Alma 13:6-7.

38 Alma 13: 19.

 378

39 D&C 107:2-4. (Italics in the original.)

40 D&C 84: 19.

41 D&C 107:18-19. For a discussion of this subject, see Volume II of this study, the
section in chapter fourteen entitled "Blessings of The Second Comforter."

42 Manuscript statement by Joseph Smith, January 5, 1841.

43 HC, V, p. 554.

44 The Prophet wrote by revelation: "There are, in the church, two priesthoods,
namely the Melchizedek and Aaronic, including the Levitical Priesthood." -- D&C 107:1.

45 HC, VI, p. 478.

46 That is, the Patriarch to the Church and the patriarchs in the several branches or
stakes of the Church.

47 D&C 107:13.

48 D&C 107: 14.

49 D&C 84:26-27; 107: 14.

50 HC, VI, p. 250. See chapter fourteen in this volume, the section entitled "Noah's
Place In The Patriarchal Order."

51 HC, VI, p. 250.

52 JD, XXI, p. 372.

53 D&C 84: 18.

54 HC, V, p. 555.

55 Ibid., p. 2.

56 Ibid., p. 555.

57 D&C 84:40.

58 I. R., Genesis 14:27.

 379

59 I. R., Genesis 14:30-31.

60 D&C 84: 33-41.

61 HC, V, p. 424.

62 HC, V, p. 28.

63 Ibid., pp. 28-29.

64 Ibid., II, p. 478.

65 D&C 21: 6.

66 D&C 43:9-10.

67 See the above discussion on heirship in light of Volume II of this study, the section
in chapter eleven entitled "Endowment of Zion with Glory Through Temple Ordinances."

68 HC, V, p. 258.

69 D&C 9: 8-9.

70 HC, I, p. 339.

71 Ibid.

72 D&C 21:5. These instructions were not to apply only to Joseph Smith. Speaking of
John Taylor as President of the Church, a revelation given through him said: "I will honor
him, and he shall speak forth the words that I will reveal unto him, ... and ye shall listen to
his words as my words, saith the Lord your God." -- Revelation given through John Taylor,
June 27, 1882, at Salt Lake City, Utah.

73 D&C 43:2-3, 5, 7. See also D&C 28:1-7.

74 HC, II, p. 477.

75 Ibid., I, p. 338.

76 See Volume II of this study, the section in chapter six entitled "Purposes Of Gift Of
The Holy Ghost."
 380

77 D&C 46:27.

78 1 Corinthians 12:28.

79 Walter Rauschenbusch, Christianizing the Social Order (New York, 1944), p. 181.

80 James Madison, The Federalist, Nos. XLVII and XLVIII.

81 James Madison to Thomas Ritchie, December 18, 1825, The Complete Madison:
His Basic Writings, ed. Saul K. Padover (New York, 1953), p. 46.

82 D&C 121:36.

83 D&C 20: 45; 46: 2; Moroni 6: 9.

84 D&C 46: 27-31.

85 John Emerich Edward Dalberg Acton, 1834-1902.

86 D&C 84: 33.

87 HC, IV, p. 209.

88 D&C 121:36-37.

89 D&C 50: 27-29.

90 Power could be used in the government of God to punish offenders of the civil law.

91 D&C 50:26.

92 D&C 121:41-46.

93 HC, II, p. 478.

94 Ibid., IV, p. 479.

95 Ibid., II, p. 478.

96 Josiah Quincy, Figures of the Past (Boston, 1883), p. 397.

97 C. C. Cambreleng, cited in Schlesinger, The Age of Jackson, pp. 306-307.

 381

98 The economic impulse is one of the most powerful forces in society; it divides
society into contending groups. See chapters eight and nine for Zion's program of free and
open union in economic matters.

99 Harold D. Lasswell and Abraham Kaplan, Power and Society (New Haven, 1950),
pp. 250-251.

100 HC, V, p. 285.

101 R. M. MacIver, The Web of Government (New York, 1947), p. 55.

102 HC, I, p. 368.

103 Ibid.

104 Parrington, op. cit., II, p. 158.

105 HC, IV, p. 165.

106 D&C 26:2.

107 D&C 20: 65.

108 HC, I, p. 338.

109 HC, I, p. 61.

110 Ibid., p. 77. When the Saints moved as a body from New York State to Ohio, men
were appointed to "look to the poor and the needy, and administer to their relief," and "to
govern the affairs of the property" of the Church. These men, said the revelation which
instructed the Saints to move, were to be "appointed by the voice of the church." -- D&C
38:34-36. Officers in the Church were also appointed only by the consent of the people. See,
for example, D&C 41:9; 124:144.

111 See, for example, D&C 115:3-4; 127:12; 128:21; 136:2.

112 JD, IX, p. 10.

113 Ibid., p. 11.

114 Ibid., VI, p. 100.

115 Ibid., XV, p. 216.

 382

116 Ibid., X, p. 58.

117 HC, IV, p. 571. See also D&C 46:7, 27.

118 HC, IV, p. 573.

119 Ibid., p. 571.

120 Ibid., pp. 571-572, 573.

121 Ibid., p. 573.

122 See Autobiography of Peter Cartwright (New York, 1857), pp. 48-51; Catherine
C. Cleveland, The Great Revival in the West (Chicago, 1918), pp. 88-103; Richard
McNemar, The Kentucky Revival (New York, 1846), p. 63.

123 HC, IV, p. 580.

124 Ibid. See also JD, XI, pp. 3-4; Autobiography of Levi W. Hancock, typewritten
copy from the original in Brigham Young University Library, p. 42; Journal History, July,
1831; John Corrill, A Brief History of the Church of Christ of Latter Day Saints (St. Louis,
1839), pp. 16-17; E. D. Howe, History of Mormonism (Painesville, Ohio, 1840), pp.
105-107.

125 D&C 50: 13-22.

126 D&C 50: 23-25.

127 D&C 50:27, 30-35.

128 Nelson Manfred Blake, A Short History of American Life (New York, 1952), p.
263.

129 2 Nephi 18: 19. Orson Pratt wrote to the Saints in 1853:
Have nothing to do with those persons who deal with familiar spirits, under the names
of "Mesmerism," "Electro Biology, .... Spirit Rappings," "Table Movings," "Writing
Mediums," etc.; for they will darken your minds, and bring you to destruction; they are the
spirits of wickedness let loose upon this generation because of their wickedness. -- Pratt, The
Seer, I (November, 1853), p. 167.
 383

Notes to Chapter 7

1 HC, IV, p. 541. The Apostle Paul wrote that God placed first in the church "apostles,
secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps,
governments, diversities of tongues," and that the former day Saints were "built upon the
foundation of apostles and prophets, Jesus Christ himself being the chief corner stone." -- 1
Corinthians 12: 28; Ephesians See also Ephesians 4: 11-14.

2 Lectures on Faith, No. 7; Ephesians 4:8-11. For a statement concerning the Lectures
on Faith, see Volume II of this study, p. 20.

3 D&C 107:92.

4 D&C 20:2; 21:1; 107:92.

5 See D&C 20:2; HC, I, pp. 61, 77.

6 HC, I, pp. 242-243, 267.

7 Unpublished revelation to Joseph Smith recorded in the handwriting of Sidney

Rigdon, received January 7, 1832, at Amherst, Ohio, in Newel K. Whitney Collection,
Brigham Young University.

8 HC, I, p. 334. See also D&C 81:1-2; 90:6.

9 D&C 107:22. See also HC, II, p. 477.

10 D&C 107:8-9.

11 See HC, II, pp. 373-374. Brigham Young pointed this fact out to the people when
Sidney Rigdon, who had been a counselor in the First Presidency, sought the leadership of
the Church at the death of Joseph Smith. "If Elder Rigdon wants to act as his [Joseph
Smith's] counselor," he stated, "he must go beyond the veil where he is." -- Ibid., VII, p. 233.

12 Ibid., II, p. 477.

13 Ibid., II, p. 373.

14 See ibid., pp. 180-200.

15 Ibid., p. 374.

16 Ibid., p. 376. At a later time Joseph Smith also specified that "the Twelve should ...
 384

stand in their place next to the First Presidency." -- Ibid., IV, p. 403. See also p. 449.

17 Ibid., II, p. 417.

18 D&C 107:24.

19 D&C 107:23-24; HC, II, pp. 373-374.

20 D&C 102:30; 107:33, 34, 36, 38; 124,:127, 139.

21 D&C 124:128. Orson Pratt explained:

The Twelve had duties to perform, both abroad and at home. Having fulfilled
important duties abroad, they were not relieved from the duties specified in the
commandment, to act at home, and they have been, from that time to this, in the midst of the
people of God, at home, at the gathering places. -- JD, XIX, p. 114,. See also HO, II, p. 417;
JD, XIX, pp. 226, 233; XXII, pp. 36-37.

22 HC, II, p. 200. See also pp. 334, 417, and 432 for other statements by the Prophet
on these responsibilities of the Twelve.

23 D&C 107:23.

24 HC, I, p. 283.

25 See Volume II of this study, the section in chapter fourteen entitled "Purposes Of
The Second Comforter." For the Lord's promise, see Matthew 28:20.

26 HC, II, pp. 195-196.

27 D&C 18:27. See also verses 28 and 38.

28 3 Nephi 13:25-34.

29 HC, II, pp. 181-182, 201-204.

30 D&C 107:34. Speaking of the Seventy, the Prophet said: "They are subject to the
direction and dictation of the Twelve, who have the keys of the ministry." -- HC, II, p. 477.
See also p, 432.

31 D&C 107: 93-94.

32 D&C 107:26.
 385

33 D&C 107:25.

34 D&C 107:95-96. For a statement by the Prophet on this subject, see HC, II, p. 221.
See also p. 222.

35 HC, II, p. 477.

36 Ibid., pp. 431-432.

37 Ibid., IV, p. 129.

38 D&C 107:94.

39 HC, II, p. 221.

40 D&C 107: 30-31.

41 D&C 107:27. The revelation did provide, however, that a majority could "form a
quorum when circumstances render it impossible to be otherwise." -- D&C 107:28.

42 See the manuscript report of the Prophet's action, December 18, 1833, Church
Historian's Library, Salt Lake City, Utah; found also in part in TPJS, pp. 38-39.

43 D&C 124: 94.

44 See a statement by John Taylor which makes this point clear, in TS, V (June 1,
1845), pp. 920-922, where Elder Taylor set forth "the true doctrine of the church in regard"
to this office.

45 HC, III, p. 380. See Volume II of this study, the section in chapter six entitled
"Source of Regenerating Power."

46 TS, V (June 1, 1845), p. 921.

47 Joseph Smith declared: "No standing High Council has authority to go into the
churches abroad, and regulate the matters thereof, for this belongs to the Twelve." -- HC, II,
p. 220.

48 Ibid., p. 124.

49 For a report of some of the actions of this council, see ibid., pp. 122-126, 136, 137,
164, 308, 364-367, 481,483, 484, 522.
 386

50 D&C 38:38; 42:9, 36.

51 D&C 107:37. When the High Council at Kirtland was organized in February, 1834,
the First Presidency of the Church presided over that body directly, as presidents of the
council. See D&C 102:3, also JD, XXII, p. 201, for a statement by John Taylor on the
subject. For this reason the High Council at Kirtland was ranked in administrative structure
above the High Council in Zion during that period. See HC, II, pp. 374, 376, 382. But this
was because the Prophet was President of the High Council at Kirtland, and Kirtland was at
that time headquarters of the Church. But Kirtland was designed to be a stake of Zion, and
except for Joseph Smith's direct role as President of the High Council at Kirtland that body
would therefore have been subordinate to the High Council in Zion.

52 HC, II, p. 124.

53 Ibid., p. 308. He added: "But I yet live, and therefore God requires more at my
hands." -- Ibid.

54 Ibid., pp. 125, 126. The Prophet indicated the order of authority between the First
Presidency and the Presidency of the Church in Zion when he reported: "The High Priests,
Elders, Priests, Teachers, Deacons and members present, then covenanted with hands
uplifted to heaven, that they would uphold Brother David Whitmer, as president in Zion, in
my absence; and John Whitmer and William W. Phelps, as assistant presidents or counselors;
and myself as First President of the Church; and to uphold one another by faith and
prayer."-Ibid., pp. 125-126.

55 Oliver Cowdery was made Associate President (sometimes designated as Assistant

President), "to assist in presiding over the whole Church, and to officiate in the absence of
the President," December 5, 1834. See Manuscript History of the Church, Book A, 1,
December 5, 1834, Church Historian's Library, Salt Lake City, Utah. See also HC, II, p. 176.
Evidence indicates that for a time before he received this position, Oliver Cowdery
was out of favor due to transgression, and for this reason Joseph Smith waited until
December, 1834, to take the above action. This delay opened the way for David Whitmer to
attain a position in the Church above Oliver Cowdery. For a discussion of the reasons for the
delay in Oliver's appointment, see Robert Glenn Mouritsen, "The Office Of Associate
President Of The Church Of Jesus Christ of Latter-Day Saints," unpublished Master's Thesis,
Brigham Young University, 1972.

56 After the Twelve and Seventy were organized and the issue of their place in the
administrative structure of the Church came up, Joseph Smith ranked the presiding quorums
as follows: the First Presidency, the Quorum of the Twelve, the First Quorum of the Seventy,
the High Council in Kirtland, and the High Council in Zion. See HC, II, pp. 375-376. See
also pp. 373-374.
 387

57 David Whitmer, An Address To All Believers In Christ (Richmond, Mo., 1887), p.

55. One reason why David Whitmer was a logical choice for this position was that he had
been ordained an apostle. See D&C 18:9; JD, VI, p. 320. He was not, however, made a
member of the Quorum of the Twelve.
During a period of great opposition to the Prophet in 1837, which resulted from his
starting the practice of plural marriage and the difficulties incident to the financial collapse
of the nation's economy, at least four members of the Quorum of the Twelve, several of the
Witnesses of the Book of Mormon, and many influential elders at Kirtland met in an upper
room at the Kirtland Temple. "The question before them," Brigham Young reported, "was to
ascertain how the Prophet Joseph could be deposed, and David Whitmer appointed President
of the Church." -- MS, XXV, p. 487. The fact that such an effort was made corroborates the
report that David Whitmer had been appointed to succeed the latter-day Seer in the event of
his removal from office. The effort to replace the Prophet was inconsistent, however, for two
reasons: First, he had not fallen from his prophetic calling. Second, by 1837 the Quorum of
the Twelve had been organized and appointed to stand next to the First Presidency. The
President of the Twelve, not David Whitmer, was the rightful successor of Joseph Smith. See
HC, II, pp. 373-374, 375-376.

58 In the program of the divine patriarchal order, the office of Presiding Bishop
belonged by right to the firstborn line of the sons of Aaron.

59 The office of the Presiding Bishopric was not fully developed until after the High
Council in Zion was disorganized as the Saints were driven from Missouri in 1839.
However, during the earlier period David Whitmer was President of the Church in Zion,
which gave him jurisdiction over Edward Partridge, the Bishop in Zion. And the intent was
that other bishops in the Church were to give an account of their activities to Bishop
Partridge. See D&C 72:5-6.

60 See D&C 107: 15.

61 D&C 58: 17-18.

62 D&C 107:69, 72, 74-75.

63 This applied to those who were living within the stakes of Zion. Elsewhere those
who were called to preach the gospel made this initial judgment.

64 These points will be discussed in conjunction with the treatment of the law of
consecration and stewardship in later chapters of this volume.

65 See, for example, D&C 72: 17.

66 D&C 107:72.
 388

67 D&C 41:9. See also D&C 42:10; 57:7.

68 See D&C 52:24; 58: 14, 24.

69 D&C 72: 1-8.

70 D&C 72:5, 6.

71 HC, Ill, p. 48.

72 D&C 124: 141. It is not known if Vinson Knight was ordained and served in this
office. For a discussion by John Taylor of the office of the Presiding Bishop, see JD, XXII,
pp. 199-200.

73 HC, IV, p. 552. See also pp. 567-568, 570, 602-607. This organization is now
named "Relief Society of The Church of Jesus Christ of Latter-day Saints."

74 "A Short Sketch of the Rise of the Young Gentlemen and Ladies Relief Society of
Nauvoo," TS, I (April 1, 1843), p. 155; HC, V, pp. 320-322.

75 Helen Mar Whitney, "Life Incidents," Women's Exponent, Salt Lake City, Utah, IX
(August 15, 1880), p. 42.

76 MS, I (August, 1840), p. 95.

77 Mary Ann Winters said:

I was at a meeting in the grove on Mulholland Street. At the close Brother Joseph
asked that the children bring their Testaments and hymn books and meet there the next
Sabbath to have Sunday School. He said, "I don't know as I will be here, I will if I can, but
Brother Stephen Goddard will be here and take charge of you. Won't you, Brother
Goddard?"
I attended two Sabbaths, when those awful days of June, 1844, came, and terminated
our gathering for that purpose. -- Young Woman's Journal, XVI (Salt Lake City, 1906), p.
558. See also Relief Society Magazine, LV (November, 1916), p. 641, for another statement
by Mary Ann Winters.
Having attended a Sunday School at Nauvoo, Mosiah Hancock said: "There were 14
scholars who attended that school. I was in the New Testament class taught by John Taylor."
-- The Life Story of Mosiah Lyman Hancock, typewritten copy in Brigham Young
University Library, pp. 24-25.

78 The Relief Society was continued, except for some disruption, from Nauvoo to the
Great Salt Lake Basin.
 389

79 For a discussion of the City of Zion and its supporting cities, see chapter ten.

80 D&C 94: 1.

81 D&C 104:48.

82 See D&C 41:9; 42:10; 72:5-8; HC, II, pp. 28-33. During this early developmental
period of the Church, the First Presidency presided over the High Council at Kirtland
directly. There was no Stake Presidency chosen to administer the affairs of the council and
the stake under the direction of the Prophet.

83 Since the Saints had been driven out of Jackson County, Missouri, those who
settled at Far West were under the direction of the Presidency of the Church in Zion, the
High Council in Zion, and the Bishop in Zion. See HC, II, pp. 481, 505, 523, 524.

84 Ibid., Ill, p. 38.

85 See ibid., IV, pp. 233, 236.

86 D&C 107:74.

87 HC, III, p. 48.

88 For the organization of stakes in Joseph Smith's day, see ibid., II, pp. 28-31,514;
III, p. 38; IV, pp. 12, 233, 236.

89 Joseph Smith declared: "No standing High Council will ever be established only in
Zion, or one of her stakes." -- Ibid., II, p. 220.

90 Ibid., V, p. 389.

91 Ibid., II, p. 31.

92 Ibid., p. 25.

93 Ibid., V, p. 411.

94 Ibid., II, p. 370.

95 Ibid., p. 141.

96 Ibid., pp. 25-26.

 390

97 D&C 107:39. An evangelist is a patriarch. See HC, III, p. 381.

98 From John Taylor's explanation, in TS, V (June 1, 1845), pp. 920-922.

99 The fact that a square was a city is clear from the Prophet's statement in the same
communication: "When this square is thus laid off and supplied, lay off another in the same
way, and so fill up the world in these last days; and let every man live in the city, for this is
the city of Zion." -- HC, I, p. 358.

100 Ibid., p. 368.

101 D&C 107:87-88.

102 Don Carlo, Smith. the Prophet's brother, was appointed President of the High
Priests' Quorum at Kirtland, January 15, 1836, and retained that office until his death,
August 7, 1841. -- HC, IV, pp. 12, 393. Charles C. Rich was also sustained as President of
the High Priests' Quorum in Missouri, August 15, 1837. -- Ibid., II, p. 507.

103 Speaking of the Seventies, Joseph Smith said: "Seventies are not called to serve
tables, or preside over churches, to settle difficulties, but are to preach the Gospel and build
them up, and set others, who do not belong to these quorums, to preside over them, who are
High Priests." -- Ibid., II, p. 431-432. See also ibid., IV, p. 129.

104 Ibid., II, p. 477.

105 See D&C 84:19-24; 107:18-19.

106 HC, I, p. 338. See also D&C 107:10, 12.

107 HC, I, p. 338.

108 D&C 20:67.

109 D&C 107:10.

110 D&C 107:89-90; 124:137.

111 D&C 124:137.

112 D&C 52:39.

113 The Relief Society, the Sunday School, the Young Men's and Young Women's
 391

Mutual Improvement Associations, and the Primary.

114 D&C 20:65.

115 D&C 107:74.

116 D&C 107:39.

117 See HC, IV, p. 12.

118 Ibid.

119 See Ibid., pp. 246, 305. Though Joseph Smith devised the Nauvoo Charter and
made it a unique document, he apparently used the charter of the city of Springfield, Illinois,
as a basic pattern from which to work. Some parts of the two documents are identical in
wording. The term ward is found in the Springfield charter and apparently was borrowed by
the Prophet from that document.

120 Ibid., p. 12.

121 D&C 128:3.

122 HC, I, p. 368.

123 D&C 68:14; 107:14, 68.

124 D&C 68: 15. Literal descendants of Aaron who had a legal fight to the bishopric
had also to be appointed by the First Presidency. See D&C 68:20. This aspect of the Aaronic
Priesthood will be discussed in chapter fourteen of this volume.

125 D&C 107: 15.

126 D&C 107:87.

127 D&C 20:46-47.

128 D&C 20:49.

129 D&C 84: 30.

130 D&C 20:48.

131 D&C 20: 58.

 392

132 See D&C 107:62-63.

133 D&C 107:86.

134 D&C 107: 85.

135 D&C 20:53-57, 59.

136 D&C 84:111.

137 D&C 20:62. The revelation said, for example: "The elders are to receive their
licenses from other elders, by vote of the church to which they belong, or from the
conferences." -- D&C 20:63.

138 D&C 20:61.

139 D&C 20: 82.

140 The first conference was held in June, 1830, and the second one was convened the
following September. See HC, I, pp. 84, 110.

141 D&C 42: 88-93.

142 D&C 20: 47.

143 D&C 20: 54.

144 D&C 20:80.

145 Matthew 18: 15-17. Concerning this subject, Joseph Smith wrote:
And again, the process of laboring with members: We are to deal with them precisely
as the Scriptures direct. If thy brother trespass against thee, take him between him and thee
alone; and, if he make thee satisfaction, thou hast saved thy brother; and if not, proceed to
take another with thee, etc., and when there is no Bishop, they are to be tried by the voice of
the Church; and if an Elder, or a High Priest be present, he is to take the lead in managing
the business; but if not, such as have the highest' authority should preside. HC, I, pp.
338-339.

146 HC, V, p. 336.

147 D&C 134: 10. See also HC, III, p. 395.

 393

148 See JD, XI, p. 258; XX, p. 105.

149 See D&C 42:79, 84-86; MA, I (August, 1835), p. 168.

150 See D&C 107:72-78.

151 See D&C 102: 12-18.

152 D&C 102: 13-14.

153 D&C 102: 16.

154 Brigham Young cited the actions of a lawyer in a case which was then being tried
in the civil courts. "Instead of setting before the jury the true merits of the case, and nothing
else," he observed, "he never touched upon them, but avoided them at every turn and threw
dust in their [i.e., the jury's] eyes, that they might give an unrighteous decision." -- JD, III, p.
238. See also ibid., XI, pp. 257-259.

155 D&C 102: 19-22.

156 JD, VIII, p. 63.

157 See D&C 102:27, 32; 107:78-80.

158 See D&C 68: 13-24.

159 See JD, XXI, pp. 361-362; XXII, pp. 193-200, for explanations by John Taylor on
the trial of bishops.

160 D&C 107:76, 82-83.

161 D&C 107:84.

162 These provisions were made before official missions of the Church were
organized. Within the missions of the Church such matters are taken care of under the
direction of the mission presidency.

163 D&C 102: 24-29.

164 D&C 102:30-32.

165 D&C 107:32.

 394

166 HC, II, p. 285.

167 Ephesians 4:11-13.

168 D&C 132:23-24. For an explanation of the term eternal lives, see Volume II of
this study, the section in chapter twelve entitled "Exaltation and Eternal Lives."

169 D&C 132: 19-24.

Notes to Chapter 8

1 D&C 105:5. Brigham Young therefore observed that the Saints were to "gather out
from Babylon, and establish the kingdom of God upon the principles of heaven." -- JD,
XVIII, p. 242.

2 D&C 38: 17-32.

3 D&C 42: 29-42, 53-55, 70-73. Other features of the divine law were given in later
revelations.

4 D&C 104: 18.

5 D&C 88: 123.

6 D&C 104: 14.

7 D&C 42: 30-31.

8 See D&C 38:24-27; 42:30; 49:20; 70:14; 78:5-7; 82:17; 104:68-77.

9 When some brethren discussed Zion's economic program, it was concluded "that all
who had received their endowments, had entered into that order." -- Journal of Abraham H.
Cannon, July 26, 1882.

10 D&C 104:37.

11 D&C 104:22, 24-25, 42.

12 JD, XII, p. 153.

13 See chapter six, the section entitled "The Oath And Covenant Of The Priesthood."
 395

14 HC, I, p. 364.

15 Journal of Wilford Woodruff, December 31, 1834.

16 Ibid.

17 These and related rights will be discussed at length hereafter.

18 D&C 70: 8.

19 HC, III, p. 28.

20 Ibid, II, p. 295.

21 Ibid., VI, pp. 32-33. Joseph Smith's reference to the community Rigdon was
associated with before his conversion to the restored gospel shows that there was a
fundamental difference in the principles upon which it was based and those he himself
entertained. The Book of Mormon, which some writers have laboriously but unsuccessfully
tried to prove was written by Rigdon, contains principles in perfect accord with those found
in the revelations of Joseph Smith. Hence, Rigdon could not have been its author. The
Spaulding Manuscript, from which it was also alleged the Book of Mormon was copied, also
sets forth the plan for a utopian society in principle much like Rigdon's community, but
totally dissimilar to the system described in the Book of Mormon.

22 Ibid., pp. 37-38.

23 In 1838, Bishop Edward Partridge and others wrote a memorial to the State
Legislature of Missouri, stating, "We have no common stock; our property is individual
property." -- Ibid., III, p. 223. Sidney Rigdon also denied that the Saints entertained common
stock principles. See ibid., V, p. 281.

24 Leaflet written by Orson Hyde, August 1, 1848, in reply to a pamphlet written by

Lyman Wight, in Journal History, August 1, 1848.

25 A Book of Commandments for the Government of the Church of Christ

(Independence, 1833) 44:26; D&C 42:29-31.

26 JD, II, p. 99.

27 See HC, I, p. 364.

28 D&C 72: 15.

 396

29 D&C 85:3-5. Speaking of the building of Zion, Joseph Smith continued:

And all they who are not found written in the book of remembrance shall find none
inheritance in that day, but they shall be cut asunder, and their portion shall be appointed
them among unbelievers, where are wailing and gnashing of teeth.
These things I say not of myself; therefore, as the Lord speaketh, he will also fulfil.
And they who are of the High Priesthood, whose names are not found written in the
book of law, or that are found to have apostatized, or to have been cut off from the church,
as well as the lesser priesthood, or the members, in that day shall not find an inheritance
among the saints of the Most High.
Therefore, it shall be done unto them as unto the children of the priest, as will be
found recorded in the second chapter and sixty-first and second verses of Ezra. -- D&C
85:9-12.
Though the law' of consecration was suspended in March, 1840, Joseph Smith still
applied some of its economic principles in settling the Saints at Nauvoo. On February 13,
1843, Joseph Smith reported: "I spent the evening at Elder Orson Hyde's. In the course of
conversation I remarked that those brethren who came here having money, and purchased
without the Church and without counsel, must be cut off." -- HC, V, pp. 272-273.

30 Unpublished revelation to Joseph Smith, January 7, 1832.

31 D&C 42: 29-31.

32 HC, I, pp. 363, 364.

33 Letter of Joseph Smith to Edward Partridge, dated May 2, 1833, at Kirtland, Ohio,
Church Historian's Library, Salt Lake City, Utah.

34 HC, I, pp. 365-366.

35 Journal History, under date.

36 D&C 51:3.

37 D&C 70: 12.

38 D&C 26:2. See also D&C 20:63, 65, 66; 28:13; 38:34; 41:9; 51:12; 72:7; 104:64,
71, 72, 76; 124:144.

39 HC, I, pp. 364-365.

40 Ibid.
 397

41 See JD, XX, p. 371.

42 See MS, XXVI (June 18, 1864), p. 390; HC, I, pp. 366-367.

43 D&C 51:4.

44 D&C 51: 5.

45 Ibid.

46 Letter of Joseph Smith to Edward Partridge, May 2, 1833.

47 See Volume II of this study, the section in chapter thirteen entitled "Conditions
Governing Those Who Make Their Calling and Election Sure."

48 It may be that this deed form was formulated by Partridge before he was fully
aware of the rights of a steward within the system. This seems unlikely, however, since the
initial revelation instructing him how to proceed in delegating stewardships mentions the
important right which he omits from this document.

49 HC, I, pp. 366-367. The document used in the case of Joseph Knight, Jr., is the
same as this one. Dated October 12, 1832, it is a copy of the original deed in Joseph Knight,
Jr.'s care. Copy by Thomas Bullock, in Church Historian's Library, Salt Lake City, Utah.

50 See his deed of consecration in the preceding section of this chapter and compare
the items he consecrated with those mentioned in the above document.

51 See "Lease of Inheritance to Joseph Knight, Jr., in Jackson county and loan of
property there," October 12, 1832; copy of the original made by Thomas Bullock, Church's
Historian's Library, Sat Lake City, Utah.

52 D&C 85:8.

53 For a discussion of this episode by Joseph F. Smith and his counselors in the First
Presidency, see Improvement Era, X (October, 1907), pp. 929ff.

54 HC, III, p. 223.

55 D&C 104:54-57.

56 JD, XVII, p. 107.

57 D&C 104:57.
 398

58 D&C 84:46-53; 93:29-32.

59 D&C 42:53.

60 D&C 51: 4.

61 JD, XX, pp. 369-370.

62 D&C 42: 54.

63 D&C 104: 49.

64 Pratt, The Seer, II (July, 1854), p. 297.

65 See, for example, D&C 104:67-69.

66 A revelation spoke of surplus as a residue, which meant that which was left over.
See D&C 42:33-34.

67 D&C 42:33-34.

68 D&C 70: 8.

69 D&C 42: 55.

70 D&C 70: 9-11.

71 D&C 78:5-7.

72 D&C 70: 14-16.

73 D&C 72:3-6. In another revelation the Lord stated:

It is wisdom in me; therefore, a commandment I give unto you, that ye shall organize
yourselves and appoint every man his stewardship;
That every man may give an account unto me of the stewardship which is appointed
unto him.
For it is expedient that I, the Lord, should make every man accountable, as a steward
over earthly blessings, which I have made and prepared for my creatures. -- D&C 104:
11-13.

74 See D&C 70: 3-4.

 399

75 D&C 72: 4.

76 D&C 78: 22.

77 See JD, XVII, p. 107.

78 Ibid., II, p. 101.

79 Ibid., XVII, pp. 32-33.

80 Ibid.

81 D&C 104:62.

82 JD, XVI, p. 4.

83 D&C 42: 34-35.

84 D&C 82:17-19.

85 D&C 104:68-77.

86 D&C 82: 18.

87 See, for example, Acts 2:44; 4:32; 3 Nephi 26:19; 4 Nephi 2-3, 25-26.

88 D&C 104: 71.

89 D&C 104: 73-75.

90 D&C 82: 19.

91 JD, XVII, p. 179.

92 Exodus 22: 25.

93 Deuteronomy 23:19. This law did not apply to those who kept not God's statutes,
for by taking advantage of those liberal provisions outsiders could undermine the economic
system which was based to some degree upon the divine principles of heirship and
brotherhood. Those who did not contribute to the system could not share in its privileges.
For this reason the ancient law qualified: "Unto a stranger thou mayest lend upon usury; but
unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all
that thou settest thine hand to in the land whither thou goest to possess Deuteronomy 23:20.
 400

When Israel departed from this divine law, Ezekiel charged: "Thou hast taken usury and
increase, and thou hast greedily gained of thy neighbors by extortion, and hast forgotten me,
saith the Lord God." -- Ezekiel 22:12.

94 HC, VI, p. 58.

95 D&C 70: 20-22.

96 JD, XVII, pp. 107-108. See also ibid., XVI, p. 154.

97 Ibid., XVII, p. 244.

98 D&C 70: 1-5.

99 Journal History, April 30, 1832.

100 HC, I, pp. 365-366.

101 See D&C 70: 3-6.

102 D&C 104:64-66. If necessary, it could also draw upon the funds of a mercantile
corporation called the United Firm. See HC, I, p. 366.

103 D&C 70: 7-8.

104 See Journal History, April 26, 27, 30, and May 1, 1832; HC, I, pp. 267-270; B. H.
Roberts, Comprehensive History of the Church, I, pp. 285-286.

105 See The Contributor, VI (January, 1885), p. 128; D&C 104:39-42.

106 This subject will be discussed in volume IV of this work.

107 HC, III, pp. 63-64; JD, XVII, pp. 60, 92.

108 Under the press of circumstances, these and other companies which were formed
in northern Missouri seem to have developed into cooperative ventures and programs to help
the poor, more than corporate stewardships. Hundreds of Saints had been driven at great loss
by mobs from their lands in Jackson County, Missouri, while hundreds more had migrated
from Ohio under adverse circumstances. Man), of these and other migrant Saints needed
assistance from their more fortunate brethren who, in general, were reluctant to consecrate
when so much of what they gave went to assist others. Consequently, modifications of the
program had to be made. John Corrill, a counselor to Bishop Partridge, said of these
companies after he left the Church in 1838:
 401

Every man was to put in all his property by leasing it to the firm for a term of years;
overseen or managers were to be chosen from time to time, by. the members of the firm, to
manage the concerns of the same, and the rest were to labor under their direction. In the
division of the profits, more regard was to be paid towards the needs and wants of the
members, than to the amount of stock put in. Many joined these firms, while many others
were much dissatisfied with them, which caused considerable feeling and excitement in the
Church. [Joseph] Smith said every man must act his own feelings, whether to join or not, yet
great exertions were used ... to persuade all to join. -- Corrill, A Brief History of the Church
of Christ of Latter Day Saints, p. 46.
Similar companies were organized at Adam-ondi-Ahman. William Swartzell, another
member who became disaffected about this time, said of these: "These thousand acre lots
were designed as the general farming lands of the whole brotherhood, who were all to be
under the direction of the dignitaries or overseers of the congregation; and from the proceeds
of these thousand acre lots, the laboring part, or those who tilled them, were to receive their
bread-stuffs, and their seed-grain, while the residue of the crops was to go to the support of
the Church." -- William Swartzell, Mormonism Exposed, Being a Journal of a Residence in
Missouri from 28th of May to the 20th of August, 1838 (Pekin, Ohio, 1840), pp. 23-24.
Cooperative organizations were also set up to unite mechanics, shopkeepers, and
laborers. Of these programs, a Brother Winchester wrote:
All kinds of necessary articles will soon be manufactured by these firms that we may
be under no necessity of purchasing of our enemies. The firms furnish constant employ for
all who join them and pay $1.00 per day for a man's work. Any surplus that may remain after
paying the demands of the firm is to be divided according to the needs and wants (not
according to the property invested) to each family, annually or oftener if needed ....
The operation of these firms enables a man to get a comfortable house in a very few
days, when he gets about it, first by working for the firm 70 or 80 days, then the firm turns
out stone cutters, teams, carpenters, masons, &c., to complete the house and nearly
everything (save the land) is paid for by a man's own labor ....
Arrangements will soon be made that a person can get every necessity to eat, drink,
live in, and to wear, at the store house of the firms, and the best part of it all is that they want
no better pay than labor. Arrange -- merits are making that no person shall have the excuse
for not laboring, nothing to do, nor shall the idle eat the bread of industry. -- Journal History,
November 19, 1838.

109 D&C 119:4. Alma stated that the law of tithing was the economic "order" of
Christ, being "a type of his order" in eternity, or "it being his order" by which men could
enter "into the rest of the Lord their God." -- Alma 13:11- 16. Brigham Young therefore
explained that the law of tithing is eternal law that God has instituted for the benefit of the
human family, for their salvation and exaltation." -- JD, XIV, p. 89. For statements by John
Taylor and Wilford Woodruff, see ibid., XXII, pp. 11-13, 207-208.

110 See D&C 119, where the revelation first deals with the principle of consecration
and then discloses the law of tithing which was to be applied in the context of the law of
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consecration and stewardship.

Because the law of tithing was designed to function along with the law of consecration
and stewardship, Brigham Young required that one-tenth of the annual income of the
communities within his united order in the West be paid as tithing into the central storehouse
of the Church. See B. H. Roberts, Comprehensive History of the Church, V, pp. 485-486.

111 D&C 119:4.

112 Of the administration of tithes, a revelation said: "Verily, thus saith the Lord, the
time is now come, that it shall be disposed of by a council, composed of the First Presidency
of my Church, and of the bishop and his council, and by my high council; and by mine own
voice unto them, saith the Lord." -D&C 120.

113 HC, VII, p. 301.

114 The view is sometimes expressed that the law of consecration and stewardship is
an all-embracing system and for this reason the law of tithing cannot function in connection
with it. This false assumption rests upon the same kind of reasoning which concludes that,
because the Saints had all things common under the law of consecration and stewardship, the
divine program was communal in form. In this kind of reasoning, all things are bulked
together without proper consideration to, or place for, the actual details of the system.

115 See 3 Nephi 26: 19; 4 Nephi 2, 3, 25, 26.

116 See 3 Nephi 24.

117 3 Nephi 26:2.

118 See 4 Nephi. Early information on the law of tithing in this dispensation indicates
that it had a companion relationship to the law of consecration and stewardship. A revelation
in 1831 mentioned both laws as essential parts of the economic program of Zion. Having
referred to the law of consecration and stewardship, the Lord declared: "Verily it is a day of
sacrifice, and a day for the tithing of my people." -- D&C 64:23. The next year another
revelation declared that under the law of consecration the Lord would "tithe his people." --
D&C 85:3. The Saints in Missouri therefore discussed the law of tithing, recognizing that it
was a divine commandment even though they were then practicing the law of consecration
and stewardship. See Journal History, September 11, 1833. In 1834, when the Church was
still under the program of consecration, Joseph Smith and Oliver Cowdery entered into a
covenant with God to pay tithing. When some faithful brethren in the East complied with the
requirement to consecrate their wealth to further the work of the Lord and purchase
inheritances in Missouri (See HC, II, pp. 172-174), making it possible for the leaders to
obtain a loan to pay some pressing debts of the Church, the Prophet said: "We agreed to
enter into the following covenant with the Lord, viz.: That if the Lord will prosper us in our
 403

business and open the way before us that we may obtain means to pay our debts; that we be
not troubled nor brought into disrepute before the world, nor His people; after that, of all that
He shall give unto us, we will give a tenth to be bestowed upon the poor in His Church, or as
He shall command." -- Ibid., p. 175. This law was known and applied to a degree among the
Saints before 1838, when it was finally made clear by a revelation to the Prophet. In
appealing to the Saints to live the law of God by which they were to contribute funds to pay
the expenses of the Church, the Bishop and his counselors at Kirtland wrote in a general
epistle to the Church in 1837:
It is the fixed purpose of our God, and has been so from the testimony of the ancient
prophets, that the great work of the last days was to be accomplished by the tithing of his
saints. The saints were required to bring their tithes into the storehouse, and after that, not
before, they were to look for a blessing that there should not be room enough to receive it.
See Malachi 3rd chapter 10th verse.
Our appeal then to the saints is rounded on the best of testimony, that which no saint
will feel to gainsay, but rejoice to obey. The saint of God will rejoice in all that the Lord
does, and in doing all that the Lord requires. -- MA, III (September, 1837), p. 562.

119 HC, III, p. 44.

120 John D. Lee, Mormonism Unveiled (St. Louis, 1891), pp. 60-61. This account is
corroborated by William Swartzell, who reported, July 22, 1838, that Lyman Wight preached
that after the "brethren had bought lots to suit themselves they should consecrate all money
and property to the church so that [the] church can purchase lands within twelve miles from
the center of the stake in every direction." -- William Swartzell, Mormonism Exposed, p. 23.
See also Corrill, A Brief History of the Church of Christ of Latter Day Saints, p. 46.

121 Lee, op. cit., pp. 61, 62. Lee observed that events later showed that they voted "to
please the priesthood," then acted "to suit themselves." -- Ibid., p. 62. The failure of the
Saints to fulfil their obligations to the law of Zion will be discussed in Volume IV of this
study.

122 See HC, III, p. 44.

123 Statement by John Taylor, in JD, XXII, p. 11.

124 HC, III, p. 44.

125 D&C 119: 1-4.

126 HC, III, p. 47.

127 Ibid., p. 48.

 404

128 The failure of the Saints to live the full law of Zion will be treated in greater detail
in the next volume of this work, also, the anticipated establishment of Zion's law.

129 Letter of John Smith, written from Nashville, Lee County, Iowa Territory, January
8, 1840, to George A. Smith at New York; original letter in Church Historian's Library, Salt
Lake City, Utah.

130 HC, IV, p. 93.

Notes to Chapter 9

1 D&C 92:1; 104:1, 7, 8, 53. The revelations which deal with the united order are
D&C 78, 82, 92, 96, and 104.

2 D&C 78: 4.

3 Unpublished revelation to Joseph Smith, January 7, 1832.

4 See also D&C 81:1-2; 90: 6.

5 See D&C 78.

6 D&C 78: 3.

7 D&C 82: 11-12.

8 See D&C 92:1; 104:1, 7, 8, 53.

9 D&C 78:4.

10 D&C 82: 20.

11 They were Joseph Smith, Oliver Cowdery, Sidney Rigdon, Newel K. Whitney, and
Martin Harris. See D&C 78:9; 82:11. Later Frederick G. Williams and John Johnson were
added to the board.- D&C 92: 1-2; 96:6-9.
Some of these men were already stewards in corporations organized for the benefit of
the whole society. See, for example, D&C 70:1, for the members of the Literary Firm. When
the Central United Order Board was organized, these men were given additional
responsibilities as members of that board which was organized "according to the laws of the
Lord." -- D&C 82: 15. As a steward over a corporation and as a member of the Central
United Order Board (which constituted another stewardship), each man had "equal claims"
 405

on the central storehouse for the purpose of "managing the concerns" of his stewardship,
"every man according to his wants and his needs, inasmuch as his wants" were just. -D&C
82:17-18. For statements which tie the Literary Firm to the united order after the latter
system was organized, see D&C 96:4, 8; 104:26, 28-33, 58-68.

12 D&C 78:5-7. See also D&C 78:11-12; 82:11. For a further discussion of this
subject, see Volume II of this study, the section in chapter thirteen entitled "Conditions
Governing Those Who Make Their Calling and Election Sure."

13 D&C 72:20-22.

14 D&C 70:7-8.

15 D&C 82:18. These programs were to be organized "according to the laws of the
Lord" (D&C 82:15) and were to operate according to the requirements of all stewardships
(D&C 70:9; 72:23). Since they functioned on the general level of the system, their surplus
profits were to be used for the benefit of the whole Church, not merely of a given
community.

16 D&C 51:6-7, 10-12.

17 D&C 104:49.

18 D&C 104:50. Though these instructions were given as a result of conditions which
then existed, they were in harmony with the general principles upon which the system was
established.

19 D&C 82: 18.

20 D&C 82: 18.

21 These suggestions should be evaluated in light of D&C 78:3ff., where, as will be

discussed hereafter in this chapter, it is stated that a major purpose of the united order was to
bring about equality among the Saints.

22 D&C 98:8.

23 D&C 38:22.

24 D&C 101:79.

25 JD, XVIII, p. 104.

 406

26 D&C 42: 33.

27 HC, I, pp. 364-365.

28 This rule would apply if the case was heard by the high council. See D&C
102:15-18. But there was no reason why it would not apply if the twelve men constituted a
special body called for that purpose.

29 D&C 51: 4-5.

30 D&C 51:5. It is possible that there could be some legitimate modification of this
right in cases where a man did not initially consecrate as much as he received as a
stewardship, until he had contributed sufficient surplus to the store- house to compensate for
that initial deficiency.

31 D&C 51:4.

32 For statements on the principle of consent as it related to the economic order of

Zion, see D&C 104:21, 71- 72, 85.

33 See D&C 82:17-19; 104:68-77.

34 D&C 83.

35 The present program of the Deseret Industries in the Church is an excellent

expression of this principle.

36 See D&C 82:17; 83:4-5.

37 D&C 78:4. See also verses 5-16, for mention of other objectives to be discussed
later in this chapter.

38 Pratt, "The Equality and Oneness of the Saints," p. 291. With this view in mind the
Prophet wrote: "All members of the United Firm are considered one." -- HC, I, p. 365.

39 D&C 38: 24-27.

40 Jesus prayed: "Father, I pray not for the world, but for those whom thou hast given
me out of the world, because of their faith, that they may be purified in me, that I may be in
them as thou, Father, art in me, that we may be one, that I may be glorified in them." -- 3
Nephi 19:29.

41 D&C 78:5-7. On the strength of this statement, Orson Pratt said: "The Saints are
 407

not only one in doctrine, but they are to be made one in temporal things, without which they
cannot be made equal in spiritual things." -- Pratt, "The Equality and Oneness of the Saints,"
p. 290.

42 D&C 70:14. See also Alma 16:16.

43 D&C 49: 20.

44 See, for example, Mosiah 29:32; Alma 4:12, 15; 16:16; 28:13; 3 Nephi 6:14.

45 See 4 Nephi. For a commentary on this source by Erastus Snow, see JD, XIX, p.
179. See also ibid., XVI, p. 118.

46 Pratt, "The Equality and Oneness of the Saints," pp. 293-294.

47 The Federalist, No. 10.

48 JD, XVIII, p. 354.

49 See Pratt, "The Equality and Oneness of the Saints," p. 290. For a similar statement
by Parley P. Pratt, see JD, I, p. 303.

50 JD, VIII, p. 331.

51 Ibid., II, p. 100. (Italics in the original.)

52 Pratt, "The Equality and Oneness of the Saints," p. 294.

53 Ibid., p. 292.

54 D&C 38: 38; 42:9, 36.

55 See D&C 42: 9. See also D&C 38: 27.

56 See, for example, 3 Nephi 19:28-29. See also Volume I of this study, the section in
chapter eight entitled "The Nature of Eternal Life."

57 JD, II, pp. 98-100.

58 That is, the act of consecration and the related covenants administered in the
temple of God. See HC, V, p. 424.

59 JD, II, pp. 98-100. Having asserted "that no circumstances which can transpire can
 408

make them unequal," Elder Pratt challenged: "Now I defy you to bring about an equality
upon any other principle." -- Ibid.

60 D&C 51:3.

61 JD, II, pp. 98-100.

62 Reason would imply that a man with little or nothing to consecrate could not
immediately exercise the right to take his stewardship out of the system and make it private
property according to the world's definition of the term. If so, some might feign conversion
for the purpose of getting a stewardship which they could then withdraw from the system.

63 See D&C 42:30-31, 34, 37, 39, 71; 56:16; 58:8, 11; 72:12; 78:3; 82:12; 83:6;
104:16, 18; 105:3.

64 Unpublished revelation to Joseph Smith, January 7, 1832.

65 Ibid., XVI, p. 4. For other statements on this point, see ibid., II, p. 100; XVII, pp.
107-108; XVIII, pp. 353- 355.

66 Ibid., II, p. 101. For other statements by Elder Pratt, see ibid. XVII, p. 107; "The
Equality and Oneness of the Saints," p. 297.

67 JD, XVI, p. 4.

68 Ibid.

69 Ibid., XVI, pp. 4-5. See also ibid., XVII, pp. 107-108.

70 D&C 51: 3.

71 JD, XX, pp. 369-370.

72 Ibid., II, p. 100. See also ibid., XVI, p. 154; XVII, pp. 107-108.

73 JD, XVI, pp. 4-5.

74 D&C 82: 17.

75 JD, XIII, p. 99.

76 See D&C 104:70-76.

 409

77 D&C 78: 13-14.

78 D&C 93:30. See Volume I of this study, the section in chapter six entitled "All
Truth and Intelligence Independent."

79 D&C 78:14-15.

80 D&C 78:15-16.

81 Daniel 7:14. The government of God is discussed in chapter eleven of this volume.
The council at Adam- ondi-Ahman will be discussed more fully in Volume IV of this study

82 Statement by George Q. Cannon, in JD, XVI, pp. 118-119. For a similar statement
by John Taylor, see ibid., XVII, p. 49.

83 Ibid., V, p. 52.

84 Ibid., XV, p. 209.

85 Ibid., XVI, pp. 118-119. John Taylor also called for a charge in the basic economic
principles of society. See ibid., XVII, p. 49.

86 Ibid., XVII, p. 74.

87 Ibid., XVI, p. 267.

88 Mosiah 18:8-10.

89 Mosiah 18:27-29.

90 D&C 38: 24-25.

91 HC, III, p. 231. An expression of the principle of consecration among the Saints is
found in the covenant which they made with each other when Governor Boggs of Missouri
issued his infamous exterminating order which drove them from the state:
We whose names are hereunder written do each for ourselves individually hereby
covenant to stand by and assist each other to the utmost of our abilities in removing from this
state in compliance with the authorities of the State; and we do hereby acknowledge
ourselves firmly bound to the extent of all our available property to be disposed of by a
committee who shall be appointed for that purpose, for providing means for the removing of
the poor and destitute who shall be considered worthy from this county till there shall not be
one left who desires to remove from this state. -- Far West, Missouri, Council Minutes, in
"Letters, 1839," Church Historian's Library, Salt Lake City, Utah. See also HC, III, pp.
 410

250ff.

92 See Volume II of this study, the section in chapter eight entitled "Retaining a
Remission of Sins."

93 Alma 13:16.

94 Mosiah 4:12-16.

95 Mosiah 4:17-25.

96 Mosiah 4:26.

97 D&C 104: 18.

98 D&C 56:16.

99 See 1 Nephi 2:20; 4:14; 2 Nephi 5:11-13; Omni 6; Mosiah 1:7; 2:22, 31; 23:19-20;
25:24; 27:7; Alma 9:22; 45:8; 48:15, 25; 50:18, 20; Helaman 3:20; 3 Nephi 5:22; 4 Nephi 7,
18; Ether 7:19; 10:28.

100 1 Nephi 13:15-16, 20.

101 Alma 1:29, 31.

102 1 Nephi 12:23; 2 Nephi 5:24.

103 Alma 23: 18.

104 4 Nephi 1:2, 7, 10, 17.

105 D&C 59: 16-22.

106 "The Reed Peck Manuscript," handwritten account of Peck's experiences within
the Latter-day Saint Church, written by himself September 18, 1839, pp. 11-12, Brigham
Young University Library.

107 Quincy Whig, published at Quincy, Illinois, October 17, 1840.

108 Elders Journal Of The Church Of Latter Day Saints, Far West, Mo., I (July, 1838),
p. 33; hereafter abbreviated Elders' Journal.

109 D&C 104:16.

 411

110 See, for example, D&C 42:50-54; 51:8, 11-12; 58:49.

111 1 Timothy 5:8.

112 D&C 42:42.

113 D&C 75:29.

114 D&C 82:15-18.

115 Unpublished revelation to Joseph Smith, January 7, 1832.

Notes to Chapter 10

1 See D&C 57: 1-3.

2 Moses 7:62. The prophetic picture of the building of the City of Zion in the last days
will be discussed in the next volume of this work.

3 MS, XXI (September 10, 1859), p. 582.

4 Painesville Telegraph, Painesville, Ohio, January 18, 1831. Supporting this

statement is a letter written by Sidney Rigdon which introduces Elder Whitmer to the new
converts in Ohio. Rigdon said:
The Lord has made known unto us some of the great things which he has laid up for
them that love him, among which the fact (a glory of wonders it is) that you are living on the
land of promise, and that there [at Kirtland] is the place of gathering, and from that place to
the Pacific Ocean, God has declared to himself, not only in time, but through eternity, and he
has given it to us and our children, not only while time lasts, but we shall have it again in
eternity, as you will see by one of the commandments, received day before yesterday.
Therefore, be it known to you, brethren, that you are dwelling on your eternal inheritance. --
Published in Daniel P. Kidder, Mormonism and Mormons (New York, 1842), pp. 77-79.
(Italics in the original.)

5 HC, VI, pp. 318-319.

6 JD, XII, p. 165. Having described the beauty of the nation's capitol and its adjacent
grounds to his daughter, Heber C. Kimball wrote: "O that we had such a place!" He then
added resolutely: "We will when we build up a sure place." -- Helen Mar Whitney, "Scenes
and Incidents in Nauvoo," Woman's Exponent, XI (December 15, 1882), p. 106.
 412

7 JD, VIII, p. 10.

8 Ibid., X, p. 147.

9 Ibid., p. 172.

10 Ibid., p. 147.

11 There is some question regarding the accuracy of some details of the original plat
and other instructions which accompanied it. After the original materials were sent, Oliver
Cowdery wrote another letter correcting certain items contained in the first communication.
"Those patterns previously sent you, per mail, by our brethren, were incorrect in some
respects, being drawn in great haste," he said of the description of one of the temples in the
initial letter. "They have therefore drawn these, which are correct." He then added: "The
form of the city was also incorrect, being drawn in haste. We send you another." -- Letter of
Oliver Cowdery, Church Historian's Library, Salt Lake City, Utah, in "Zion, City of Town
Plat," subject file box 34, folder 9.
This letter indicates that the original plat was prepared under the Prophet's direction
by some brethren other than himself or Oliver Cowdery, and that it was sent to Missouri
before it was checked for accuracy. Unfortunately historians do not have sufficient
information to determine the corrections which were made. Another known plat contained an
additional row of blocks and made other alterations. But it is not known if this is the
corrected plan; nor is its true significance known. It is also unfortunate that the Saints in
Missouri did not have time to carry out the instructions which they received and thereby
leave evidence of the true and complete plan. In less than a month after the original letter
was sent from Kirtland, mob violence burst upon the Saints in Jackson County, and that fall
they were driven from the county.
To compound the problem, some errors were made in copying the existing draft of the
plat of the City of Zion into the manuscript history of the Church, and these have been
perpetuated in its published editions.-TS, VI (February 1, 1845), pp. 785-787; MS, XIV
(September 4, 1852), pp. 438-439; HC, I, pp. 357-359. Inaccurate statements will be
corrected in this work and a note made to that effect.

12 Journal History, under date. This view of the origin of the plat of the City of Zion
is consistent with other evidence. A month before the plat of the city of Zion was sent to
Missouri, a revelation instructed the Prophet to lay out a city at Kirtland, Ohio, "according to
the pattern" which God had given to him. -- D&C 94:1-2. See also D&C 95:13- 14; HC, I, p.
352. The general features of the Kirtland plat were the same as those in the plat of the City of
Zion. See Lowry Nelson, The Mormon Village: A Pattern and Technique of Land Settlement
(Salt Lake City, 1952), Appendix B. A temple was also to be built at the Center Place of
Zion "like unto the pattern which I [God] have given you." -- D&C 97:10. The same was true
of the temple to be built at Far West, Missouri, and at Nauvoo, Illinois. -- D&C 115: 14-16;
 413

124: 42.
As the Nauvoo Temple was being built, the architect opposed some features of its
design, contending that they were "a violation of all the known rules of architecture." But the
Prophet countered his objections. "I have seen in vision the splendid appearance of that
building illuminated," he explained, "and will have it built according to the pattern shown
me." -- HC, VI, pp. 196-197. While visiting Nauvoo in the spring of 1844, Josiah Quincy
was shown the temple which was nearing completion. Near its entrance a man was carving
the figure of a face from a huge stone, as part of the design of the building. "General Smith,"
said the man, looking up from his task, "is this like the face you saw in vision?"
"Very near it," answered the Prophet, "except ... the nose is just a thought too broad."
Quincy said of the temple:
It was a wonderful structure, altogether indescribable by me. Being, presumably, like
something Smith had seen in vision, it certainly cannot be compared to any ecclesiastical
building which may be discerned by the natural eyesight.- Quincy, Figures of the Past, p.
389.

13 HC, I, pp. 357-358. The size of the city as charted on the original plat was not
exactly one mile square. Excluding the outside roads, etc., it was 5342 feet by 5672 feet. The
original plat called for 840 lots in the regular blocks plus 120 in the middle range, making a
total of 960 lots. This meant that for a city of 15,000 people there would have to be an
average of over 15.6 people living on each lot. This may have been one factor which was
dealt with in the corrected plat mentioned in a footnote at the beginning of this chapter.

14 Ibid., p. 357. Though the written description stated that this was the design, a study
of the existing plat reveals that only some lots in the city were laid out to meet these
specifications.

15 Ibid., pp. 358-359.

16 Ibid. The published explanation merely indicates that these arrangements were to
be made on the south of the city, but the manuscript makes it clear that such arrangements
were to be made on both the north and the south sides.

17 Ibid.

18 Ibid. The published explanation contains an error in describing these features of the
plat. The explanation given above is from the unpublished manuscript.

19 Ibid., p. 359.

20 Ibid.

21 Ibid.
 414

22 Ibid.

23 Ibid.

24 Ibid.

25 Ibid.

26 Ibid.

27 Ibid.

28 Ibid., p. 358.

29 Ibid., III, pp. 67-68.

30 This did not include the civic program.

31 JD, XXIV, p. 25.

32 St. George Stake Historical Record, No. 97707, November 20, 1881, Church
Historian's Library, Salt Lake City, Utah. Of this revelation, Wilford Woodruff said:
"President [Young] said, I have asked the Lord what kind of a temple we should build, and
the answer of the Lord was that he did not make two things alike, and we need not make two
temples alike; so we need not look for two temples alike." -- Journal of Wilford Woodruff,
June 1, 1873.

33 See D&C 38:38; 42:9; 84:100. There may also have been changes made due to the
press of circumstances in which the Saints found themselves in Missouri. Popular prejudice
forced them into some compromises and modifications of program as they sought to build up
cities of Zion. As a case in point, the city of Far West, in Caldwell County, was expanded to
two square miles after it had been laid out according to the original scale. See HC, II, p. 525.
This action should be seen in light of the total historical picture of their settlement in
Caldwell County and the effort of other citizens to restrict them to that county.

34 Swartzell, Mormonism Exposed, p. 23 .

35 D&C 94: 1-2. See also D&C 104:40, 48.

36 MA, III (September, 1837), p. 561.

37 For the historical picture leading up to the settlement of the Saints at Far West, see
 415

HC, II, pp. 444-445; TS, I (February, 1840), p. 51; Journal History, July 7, 1836.

38 HC, III, pp. 34-37.

39 Ibid., pp. 67-68. A map showing the layout of the city of Adam-ondi-Ahman noted
that it was located twenty-five miles north of Far West and thirteen miles north of Seth. --
Church Historian's Library, Salt Lake City, Utah. This accords with Joseph Smith's statement
that he traveled "some fourteen or fifteen miles from Far West, directly north," to the site of
this city, then added: "We found a new route home, saving, I should think, three or four
miles." -- HC, II, pp. 67, 68. Because of mob activities which were increasing against the
Saints at this time, little was done to build up the city of Seth, and the next month Governor
Lilburn W. Boggs issued his infamous exterminating order to drive the Saints out of the state
of Missouri.

40 HC, III, p. 67. For the New Jerusalem as a city of refuge, see D&C 45:66ff. The
prophetic picture which Joseph Smith gave of Zion as a place of refuge will be treated in the
next volume of this study.

41 A comparison of the two documents shows that many parts are identical.

42 HC, IV, p. 249. John C. Bennett did the writing, but a clerk who was working in
the Prophet's office said:
John C. Bennett was occupying a portion of the room engaged in writing the Nauvoo
Charter; Joseph dictated much of the charter. I could overhear the instructions he gave
Bennett, and know it was gotten up mainly as Joseph required. -- Howard Coray folder,
Church Historian's Library Salt Lake City, Utah.

43 HC, I, p. 358.

44 Elders' Journal, I (August, 1838), p. 53.

45 Ibid.

46 ibid. (Italics in the original.)

47 See, for example, D&C 38: 24-27; 78: 5-7.

48 Elders' Journal, op. cit., pp. 53, 54. In fulfilling the over-all purposes of life, this
order of society was expected to work to the advantage of all people regardless of their
vocation in life. "It will be found that farming, as well as all other business, can be carried on
to better purpose, through a well arranged order of things by living in cities, than it possibly
can, by living in any other situation of life," President Rigdon argued; "and the opportunities
of education be complete, so that not only the rising generation, but that which has risen
 416

also, be able to obtain all the education that heart can wish, and that which will be well
pleasing to God." -- Ibid., p. 54.

49 See the statement by Dr. John Stafford, in The Saints Herald (Plano, Illinois), XI, p.
167.

50 Oramus Turner, History of the Pioneer Settlement of Phelps and Gorham's

Purchase, and Morris Reserve (Rochester, 1852), p. 214. See Volume I of this study, the
section in chapter two entitled "Educational Opportunities of Joseph Smith."

51 Lucy Mack Smith, History of Joseph Smith By His Mother (Salt Lake City, 1954),
p. 82.

52 Ibid.

53 See Ray B. West, Jr., Kingdom of the Saints (New York, 1957), p. 61.

54 A study of Joseph Smith's journal gives evidence of his interest and activities.
Among the many references to his study of grammar, he wrote:
Attended school during school hours, made rapid progress in our studies. In the
evening lectured on grammar at home. -- HC, II, p. 301.
Attended school during school hours. Spent the evening around my fireside, teaching
my family grammar. -- Journal History, November 11, 1835.
The First Presidency were engaged in writing the Church history and in recitation of
grammar lessons, which recitations at this period were usually attended each morning before
writing. HC, III, p. 26.
From the many references in the Prophet's journal to his study of Hebrew the
following illustrate his interest and activities:
Spent the day in the Hebrew school, and made rapid progress in our studies. -- Ibid.,
II, p. 363.
Spent the day at school. The Lord blessed us in our studies. This day we commenced
reading in our Hebrew Bibles with much success. It seems as if the Lord opens our minds in
a marvelous manner, to understand His word in the original language; and my prayer is that
God will speedily endow us with a knowledge of all languages and tongues, that His
servants may go forth for the last time the better prepared to bind up the law, and seal up the
testimony. -- Ibid., pp. 376-377.
Having found time to study German and other languages later in his life, he made an
observation regarding the German translation of the Bible:
I have an old edition of the New Testament in the Latin, Hebrew, German and Greek
languages. I have been reading the German, and find it to be the most [nearly] correct
translation, and to correspond nearest to the revelations which God has given to me for the
last fourteen years. Ibid., VI, p. 307.
 417

55 HC, V, p. 340.

56 TS, III (December 15, 1841), p. 631.

57 D&C 130:18-19.

58 HC, V, p. 499.

59 Letter of Oliver Cowdery, written at Kirtland, Ohio, to Dr. S. Avard, December 15,
1835, in Cowdery Collection, Huntington Library, San Marino, California.

60 HC, II, p. 357.

61 Oration Delivered by Mr. Sidney Rigdon on the 4th of July, 1838 (Far West,
Missouri, 1838), pp. 9-10.

62 Preface to his Key to Theology.

63 JD, XII, p. 325.

64 Ibid., pp. 325-326. The alternatives he proposed will be discussed in greater detail
in the next volume of this work.

65 HC, II, p. 8. For a discussion of the Prophet's views on this point, see Volume II of
this study, the section in chapter four entitled "Faith Leads to Knowledge," the section in
chapter six entitled "Channel of Divine Truth," the section in chapter nine entitled "Spirit of
Revelation," and the section in chapter fourteen entitled "Purposes Of The Second
Comforter."

66 Having spoken of knowledge acquired through Christ in accordance with the

gospel plan, Joseph Smith said of the principle of revelation and its several facets of
expression:
Compare this principle once with Christendom at the present day, and where are they,
with all their boasted religion, piety and sacredness while at the same time they are crying
out against prophets, apostles, angels, revelations, prophesying and visions, &c. Why, they
are just ripening for the damnation of hell. They will be damned, for they reject the most
glorious principle of the Gospel of Jesus Christ and treat with disdain and trample under foot
the key that unlocks the heavens and puts in our possession the glories of the celestial world.
-- HC, V, p. 389.

67 Moses 6:52.

68 Moses 8: 24.
 418

69 Mormon 9:21. See the verses which follow this statement for further testimony,
admonition, and caution on this subject.

70 HC, VI, p. 78.

71 Ibid., p. 308.

72 Ibid., IV, p. 425.

73 Ibid., VI, p. 51.

74 D&C 93:36. The details of the program Joseph Smith marked out by which man
could obtain truth by revelation from God has been treated in the preceding volume of this
study. See, in particular, chapters three through fourteen.

75 See Volume I of this study, the section in chapter five entitled "The Divine Nature
of God."

76 D&C 93: 19-20, 28.

77 HC, VI, p. 77.

78 Ibid., II, p. 23.

79 D&C 50:24.

80 D&C 93:12-17.

81 D&C 93:19-20.

82 D&C 93:21-22, 26-28.

83 D&C 93:37-40. The great principles enunciated in this revelation were stated in
another divine communication which dealt with man's acquisition of the divine nature of
God. "My voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you
it shall abound," it declared. "And if your eye be single to my glory, your whole bodies shall
be filled with light, and there shall be no darkness in you; and that body which is filled with
light comprehendeth all things." -- D&C 88:66-67. To the end that the Saints might be filled
with light and truth, the revelation then admonished them to sanctify themselves that their
minds might "become single to God." In this way they could finally penetrate the veil of this
fallen spiritual state and see God, and partake of His glory.
 419

84 D&C 131:6.

85 D&C 131:5.

86 See D&C 76:67. The Lord stated concerning those who will be made celestial in
the resurrection: "These are they who have come to an innumerable company of angels, to
the general assembly and church of Enoch, and of the Firstborn." Prior to the resurrection,
they must have made sure their calling and election to celestial glory and communed with
those who dwell in the presence of God.

87 HC, V, p. 387.

88 Ibid., p. 389. In another statement where he declared that "knowledge is the power
of salvation," Joseph Smith spoke of man's making sure his calling and election to celestial
glory by acquiring "all things that pertain unto life and godliness." "How did he obtain all
things?" he inquired. Then he answered: "Through the knowledge of Him who hath called
him. There could not anything be given, pertaining to life and godliness, without
knowledge." -- Ibid., pp. 402-403.

89 D&C 88:118.

90 See Volume II of this study, the section in chapter fourteen entitled "Way to All
Truth."

91 D&C 90:15.

92 D&C 93:53.

93 D&C 25:8.

94 He declared that if men do not comprehend God and their relationship to diety,
"they know but little above the brute beast, or more than to eat, drink and sleep." Without
comprehending God, the Prophet declared that men "do not comprehend themselves." -- HC,
VI, p. 303.
In considering these points, see also Volume I of this study, the section in chapter
seventeen entitled "Without Christ Man is Nothing."

95 D&C 93:53.

96 HC, VI, p. 206. See this point in light of his efforts to develop schools for the
instruction of the priesthood and the Saints in general.

97 D&C 88:77.
 420

98 D&C 88: 80.

99 HC, V, pp. 387-389.

100 Ibid., p. 340.

101 Curti, The Growth of American Thought, pp. 267-270.

102 William Warren Sweet, Revivalism in America: Its Origin, Growth and Decline
(New York, 1945), p. 116.

103 D&C 55:4.

104 D&C 57:11-13.

105 HC, I, p. 196.

106 The Colesville School was the first school established within the present
boundaries of Kansas City. See the article by the Missouri Valley Historical Association, in
the Kansas City Star, September 12, 1932.

107 Journal History, January 24, 1832.

108 The Evening And The Morning Star, I (June, 1832), p. 6. See also HC, I, pp.
276-277.

109 Ibid., II (July, 1833), p. 214.

110 D&C 124: 95.

111 D&C 124:39.

112 HC, IV, p. 604.

113 D&C 90: 7.

114 D&C 90:8. See also D&C 88:117-137; HC, I, p. 342; II, pp. 169, 175-176; JD,
XII, pp. 157-159.

115 D&C 88: 137.

116 See D&C 88:66-67, in light of verses 117ff.

 421

117 D&C 88:69, 121-126.

118 HC, I, p. 316.

119 D&C 88:68.

120 For a statement on the origin of these lectures, see Volume II of this study,
footnote 72 in chapter one.

121 These lectures provide much of the source material for Volume II of this study,
chapters one, three, and four:

122 Lectures on Faith, No. 2. For the experiences of Enoch, Moses and the brother of
Jared, see Moses 1, 6-7; Exodus 19, 33-34; Ether 3. Having shown in some detail the basis
for man's faith after the fall of Adam, Joseph Smith again wrote:
The reason why we have been thus particular on this part of Our subject, is that this
class may see by what means it was that God became an object of faith among men after the
fall; and what it was that stirred up the faith of multitudes to feel after him -- to search after a
knowledge of his character, perfections and attributes, until they became extensively
acquainted with him, and not only commune with him and behold his glory, but be partakers
of his power and stand in his presence." -- Lectures on Faith, op. cit.

123 Lectures on Faith, No. 7.

124 See Volume II of this study, the section in chapter eleven entitled "The Kirtland
Blessings And Endowment."

125 HC, II, p. 301. In a letter to the Prophet, his brother William alluded to the
purpose of the school, stating that due to illness he could not attend and thereby make
"preparation for the endowment." -- Journal History, December 18, 1835.

126 Deseret Evening News, Salt Lake City, Utah, December 3, 1867, p. 1.

127 See D&C 88:77-79.

128 Numbers 11:29.

129 See, for example, Deuteronomy 13:1; 17:18; 18:20.

130 1 Samuel 19:19-20.

131 2 Kings 2:3.

 422

132 2 Kings 2:5.

133 2 Kings 4:38.

134 2 Kings 6:1.

135 See, for example, Charles C. Boyer, History of Education (New York, 1919), pp.
40-41; Levi Seeley, History of Education (New York, 1914), p. 48.
Such institutions apparently continued for several centuries among the Israelites.
Elisha ministered in educational activities among the sons of the prophets, and King Saul
and David may have been associated with these schools. It may be, also, that Saul of Tarsus,
who sat at the feet of Gamaliel, was given instruction in such an institution, patterned after
the more ancient systems of education.

136 Speaking of Harvard and Yale in 1743, Jonathan Edwards said: "It has been
common in our public prayers to call these societies the schools of the prophets." -- The
Works of Jonathan Edwards (Worcester, 1808-1809), III, p. 331. See also A Continuation of
the Reverend Mr. Whitefield's Journal from His Embarking after the Embargo, to his Arrival
at Savannah in Georgia (London, 1740), p. 44; Mary Latimer Gambrell, Ministerial Training
in Eighteenth Century New England (New York, 1967), pp. 102-103; Robert Holmes Beck,
A Social History of Education (New York, 1965), pp. 134-135.

137 D&C 88:70-74, 117, 122, 127. A revelation also referred to it as "the school of
mine apostles," meaning, undoubtedly, those who were witnesses of Christ by receiving the
blessings of that school, since the Quorum of the Twelve was not then organized. -- D&C
95:17.

138 D&C 88:138-139. The same requirement was made in the schools which were
organized in the West. See Journal History, October 11, 12 and December 24, 1883.

139 D&C 88:141.

140 In administering this rite to the brethren when the school was first organized,
Joseph Smith said: "By the power of the Holy Ghost I pronounced them all clean from the
blood of this generation; but if any of them should sin wilfully alter the), were thus cleansed,
and sealed up unto eternal life, they should be given over unto the buffetings of Satan until
the day of redemption. -- HC, I, pp. 323-324. The revelation instructing the Prophet to
organize the school began by giving those to whom it was directed the promise, or
guarantee, of eternal life. See D&C 88: 1-4.

141 HC, II, p. 287.

 423

142 D&C 88: 128-133.

143 D&C 88: 135.

144 HC, I, p. 323.

145 Ibid.

146 Ibid., pp. 322, 340.

147 D&C 90:7, 13. At first the school was held "in a small room situated over the
Prophet Joseph's kitchen, in a house which belonged to Bishop [Newel K.] Whitney, and
which was attached to his store," Brigham Young recalled. "The brethren came to that place
for hundreds of miles to attend school in a little room probably no larger than eleven by
fourteen."-JD, XII, p. 158. Arrangements were made the next year to house the school on the
lower floor of a newly constructed printing house. -- HC, II, pp. 169-170. Finally, the school
was moved to an upper floor of the Kirtland Temple. -- D&C 95:17.

148 HC, I, p. 322. John Murdock, a member of the school, also stated that its members
"obtained great blessings." -- "An Abridged. Record of the Life of John Murdock, Taken
from His Journal by Himself," Brigham Young University Library, p. 13.

149 HC, I, p. 334.

150 Ibid., pp. 334-335.

151 An Abridged Record of the Life of John Murdock, p. 13.

152 Address of Zebedee Coltrin at a meeting of high priests in Spanish Fork, Utah,
February 5, 1878, reported by Thomas Matley, Ward Clerk, Zebedee Coltrin papers, Church
Historian's Library, Salt Lake City, Utah. Elder Coltrin again related the last experience
mentioned above, October 3 and 11, 1883, when some brethren were introduced into the
School of the Prophets at Salt Lake City. He then referred to the first personage as being
"dressed in usual clothing." Of the second personage who "passed through the house clothed
in fire," he said: "His features and feet were visible, but his body was wrapped in flames." In
witnessing this manifestation of glory, Elder Coltrin stated that he felt a "sensation that it
might destroy the tabernacle [i.e., his body] as it was of consuming fire of great brightness."
He then added: "Joseph said, 'That was God the Father.' "-Minutes of School of the Prophets,
October 3, 1883, Church Historian's Library, Salt Lake City, Utah; Journal History, October
10, 1883. Journal of Wilford Woodruff, October 11, 1883. Of another experience, Elder
Coltrin said:
About the time the school was first organized some wished to see an angel, and a
number joined in the circle, and prayed. When the vision came, two of the brethren shrank
 424

and called for the vision to close or they would perish, these were Bros. [Levi] Hancock and
[Solomon] Humphreys. When the Prophet came in they told him what they had done and he
said the angel was no further off than the roof of the house, and a moment more and he
would have been in their midst. Minutes of the School of the Prophets, September 27, 1883,
pp. 69-70. (Spelling and punctuation added.)
In the summer and fall of 1833, a similar school was conducted as part of the
educational activities of the Saints in Missouri. See D&C 97:3-5. Brigham Young referred to
this school as being part of the program of the School of the Prophets. -- JD, XII, p. 157.
Parley P. Pratt directed the Missouri school and wrote:
This class, to the number of about sixty, met for instruction once a week. The place of
meeting was in the open air, under some tall trees in a retired place in the wilderness, where
we prayed, preached and prophesied, and exercised ourselves in the gifts of the Holy Spirit.
Here great blessings were poured out, and many great and marvelous things were manifested
and taught. The Lord gave me great wisdom and enabled me to teach and edify the Elders,
and comfort and encourage them in their preparations for the great work which lay before us.
-- Autobiography of Parley P. Pratt, pp. 99-100.
Elder Pratt stated: "To attend this school I had to travel on foot, and sometimes with
bare feet at that, about six miles." -- Ibid., p. 100.

153 Journal History, under date.

154 HC, II, p. 376.

155 "Salt Lake City Minutes Regarding School of the Prophets -- Names of School
Members 1870-74," manuscript record in Church Historian's Library, Salt Lake City, Utah,
January 14, 1871, p. 2. (Some punctuation and spelling has been added and corrected.)

156 He apparently left shortly after November 2nd. See HC, II, p. 300. Under date of
November 14, William W. Phelps wrote: "President Cowdery has gone to New York to
purchase tools for a book bindery and to secure some Hebrew books so that we may study
Hebrew this winter." -- Journal History, November 14, 1835.

157 HC, II, p. 318.

158 Ibid., pp. 318-319, 355, 356, 368. For an early contact with the initial teacher, a
Dr. Piexotto, see ibid., p. 300.

159 On date of January 5, 1836, Joseph Smith reported: "I attended the Hebrew
School, divided it into classes." -- Journal History, under date. In a letter to his wife, written
that day, William W. Phelps also said: "The Hebrew School has commenced in one of the
attic school rooms in the Lord's House." -- Ibid.

160 HC, II, pp. 385-386.

 425

161 Writing on February 4th, Joseph Smith explained:

Attended school, and assisted in forming a class of twenty-two members to read at
three o'clock, p.m. The other twenty-three read at eleven o'clock. The first class recites at a
quarter before ten, a. m., and the second a quarter before two, p.m. -- Ibid., p. 391. See also
ibid., p. 390.

162 Ibid., p. 396.

163 Ibid. See also ibid., pp. 391,397, 398, 400, 401,402, 405, 407, 408, 409.

164 See ibid., VI, pp. 307-308, 316, 364.

After their scheduled course in the winter of 1836, another class was apparently
organized the next year. Having noted that many of the Elders were on missions teaching the
gospel, so that there was not then a school being held for their instruction, the editor of the
Messenger and Advocate wrote in June, 1837: "It is expected that a course of instruction in
Hebrew will be given, to continue 12 weeks, commencing as soon as a sufficient number
have signed to warrant the undertaking." -- MA, III (June 1837), p. 519.

165 See MA, I (February, 1835), p. 80.

166 Ibid.; HC, II, p. 200. It is not said where this school was housed. In October 1834,
Joseph Smith spoke of the lower floor of a printing building which was "nearly finished," as
a place planned for educational purposes. See HC, II, pp. 169-170. That it was so used
shortly thereafter is clear from a reference to "the new school house under the printing
office," in Joseph Young, Sr., History of the Organization of the Seventies (Salt Lake City,
1878), p. 2.

167 MA, I (February, 1835), p. 80.

168 Ibid.

169 Ibid.

170 HC, II, pp. 474-475. William W. Phelps stated that the school was scheduled to
start November 2, 1835. See Journal History, October 27, 1835.

171 Letter of William W. Phelps, written from Kirtland to his wife Sally, at Liberty,
Missouri, December 18, 1835, in Journal History, under date.

172 Benjamin F. Johnson, My Life's Review (Independence, Mo., 1947), p. 22.

173 MA, III (July, 1837), p. 529.

 426

174 Letter written at Far West, Missouri, to Dr. W. A. and Lyman Cowdery, his
brothers, at Kirtland, Ohio, Cowdery Collection, Huntington Library, San Marino,
California.
The main schoolhouse at Far West was described by a student as being "a large fine
building, with an entry, which the Saints had built on the outskirts of the town." The school
"was taught by Brother Jesse Haven and his sister, who had lately come there from
Massachusetts." -- Helen Mar Whitney, Woman's Exponent, X, (October I, 1881), p. 66.
Joseph Holbrook also reported having built a schoolhouse in the vicinity of Plum Creek,
which was three miles west of Far West. See The Life of Joseph Holbrook, by himself,
1806-1871, typewritten manuscript in Brigham Young University Library, p. 38.

175 Oration Delivered By Mr. S. Rigdon on the 4th of July, 1838.

176 HC:, IV, p. 243.

177 Ibid., p. 269.

178 Ibid., p. 293.

179 TS, II (August 16, 1841), p. 517; III (December 15, 1841), pp. 630-631. Though
Orson Pratt was self- taught, his biographer stated that he "was capable of teaching the
subjects" named above. See Thomas Edgar Lyon, "Orson Pratt -- Early Mormon Leader,"
unpublished Master's Thesis, University of Chicago, 1932, p. 26. According to his own
statement, Elder Pratt was "thoroughly acquainted with algebra, geometry, trigonometry,
conic sections, differential and integral calculus, astronomy, and most of the physical
sciences." -- "Biographical Sketch," in Orson Pratt's Works, ed. Parker Pratt Robison (Salt
Lake City, 1945), p. xiv. His published works in these fields included Key To The Universe,
Or A New Theory Of Its Mechanism, and Pratt's Cubic and Bi-Quadratic Equations. While
touring and lecturing in America, the English astronomer, Richard Anthony Proctor,
expressed the opinion that "there were but four real mathematicians in the world, and that
Orson Pratt was one of them." -- Introduction to Masterful Discourses And Writings Of
Orson Pratt, ed. N. B. Lundwall (Salt Lake City, 1939), p. 15.

180 TS, III (December 15, 1841), pp. 630-631. See also ibid., January 1, 1842, p. 646.

181 See ibid., January 1, 1842, p. 653; January 15, 1842, p. 666.

182 "HC, IV, pp. 269-270.

183 On that day, Joseph Smith presented a resolution before the City Council
providing "that all matters and powers whatever in relation to common schools, and all other
institutions of learning, within the City of Nauvoo be + .. transferred from the City Council
 427

of the City of Nauvoo, to the Chancellor and Regents of the University of the City of
Nauvoo." -- TS, II (March 1, 1841), p. 336.

184 HC, IV, pp. 305-306.

185 See TS, III (December 15, 1841), p. 631; (January, 1842), p. 653.

186 Ibid., December 15, 1841, p. 632.

187 Ibid., January 1, 1842, p. 652.

188 Ibid., p. 653. When the Chancellor suggested that the Regents instruct the board
"to prohibit the flat sound of the notes, and adopt the broad" in their style of music, Joseph
Smith observed, "I move the instruction, for I was always opposed to any thing flat." -- Ibid.
(Italics in the original.)

189 Ibid., January 15, 1842, p. 666.

190 Addressing himself to the "Young Men in Kirtland," S. W. Denton stressed

individual effort. MA, III (February, 1837), p. 456.

191 Orson Hyde conducted his own school at Kirtland, and Eliza R. Snow taught "a
select school for young ladies" while boarding at the home of Joseph Smith. Evan M. Greene
and Elias Smith, the Prophet's cousin, also taught schools at Kirtland. -- HC, II. p. 335; Eliza
R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City, 1884), p. 5;
Edward W. Tullidge, The Women of Mormondom (New York, 1877), p. 65; Diary of Oliver
B. Huntington, Brigham Young University Library, p. 101.

192 Of a school he conducted in Nauvoo, Luman A. Shurtliff said:

I received all those who wished to attend school whether they could pay or not. I think
no scholar was rejected or kept from my school because of means to pay. I made but little
above my expense but had this consolation, I was schooling my neighbor's and my own
children, and doing good in building up the Kingdom of God on the earth. -- Biographical
Sketch of the Life of Luman Andros Shurtliff, 1807-1864 taken from his personal journal,
Church Historian's Library, Salt Lake City, Utah, p. 52.

193 History of Caldwell and Livingston Counties, Missouri (St. Louis, 1886), p. 99.
This was in the summer of 1838.

194 Journal of Eliza Maria Partridge Lyman, copied and abridged by A. R. Lyman,
Church Historian's Library, Salt Lake City, Utah, p. 3.

195 Journal and memoirs of Mary Elizabeth Rollins Lightnet, dictated to her
 428

granddaughter, Elsie E. Barrett, typewritten copy in Brigham Young University Library, p. 6.

As a result of their colonizing activities or because of mob action against them, many
of the Saints were repeatedly on the move. Helen Mar, the daughter of Heber C. Kimball,
stated: "The first thing my parents thought of wherever we stopped was to send us to
school." -- Helen Mar Whitney, women's Exponent, X (April, 1882), p. 162. Some Saints
also taught schools. Having been driven with the Church from Missouri, David Osborn went
to Indiana where, in the winter of 1839-40, he "took a school of 50 scholars and earned
$80.00." He then moved to Illinois, where he again taught school that fall and winter. Diary
of David Osborn, typewritten copy, Brigham Young University, pp. 11, 12. Eliza Maria
Partridge also taught school at Lima, Illinois, after leaving Missouri. -- Journal of Eliza
Maria Partridge Lyman, p. 4.

196 The following are also known to have conducted schools there: Truman Barlow,
Luman A. Shurtliff, Hannah Holbrook, David Candland, Emeline B. Woodward, and
Howard Coray, assisted by his wife. See Woman's Exponent, X (February 15, 1882), p. 138;
"Biographical Sketch of the Life of Luman Andros Shurtliff," pp. 52, 63; "The Life of
Joseph Holbrook, 1806-1871," typewritten copy, Brigham Young University Library, p. 72;
"Diary of David Candland, 1819-1902," typewritten copy, Brigham Young University
Library, p. 1; "Letters of a Proselyte: The Hascall- Pomeroy Correspondence," Utah
Historical Quarterly, XXV (January, 1957), pp. 62, 70; "Autobiography of Howard Coray,"
manuscript copy, Brigham Young University Library, pp. 14, 15, 17, 19.

197 Nauvoo Neighbor, Nauvoo, Illinois, I (July 12, 1843), p. 3.

198 Journal History, February 10, 1844; Nauvoo Neighbor, I (April 3, 1844), p. 2;
Reta Latimer Halford, "Nauvoo -- The City Beautiful," unpublished Master's Thesis,
University of Utah, 1945, pp. 122-123.

199 Juvenile Instructor, XXVII (January 1, 1892), p. 24.

200 Halford, op. cit., p. 123.

201 TS, Ill (December 15, 1841), p. 638.

202 Nauvoo Neighbor, II (July 5, 1843), p. 3.

203 Halford, op. cit., p. 124.

204 Nauvoo Neighbor, II (November 27, 1844), p. 3.

205 Halford, op. cit., pp. 124-125.

206 Joseph Young, St., "Vocal Music," in his History of the Organization of the
 429

Seventies, p. 15.

207 D&C 45:71; 66:11; 101:18; 109:39; 133:33.

208 D&C 25: 11-12.

209 See chapter two, the section entitled "Spiritual Nature Of The Kingdom."

210 Young, "Vocal Music," pp. 14-15.

211 Ibid., p. 15.

212 Ibid.

213 Halford, op. cit., p. 129.

214 American Lyceum, or Society for the Improvement of Schools, and Diffusion of
Useful Knowledge (Boston, 1829), pp. 16-17.

215 Also called The Kirtland United Lyceum Society.

216 Journal History, December, 1835.

217 Journal and memoirs of Wandle Mace, 1809-1890, typewritten copy, Brigham
Young University Library, p. 83.

218 Ibid. Mercy R. Thompson said of the Prophet: "I have seen him in the lyceum and
heard him reprove the brethren for giving way to too much excitement and warmth in debate,
and have listened to his clear and masterly explanations of deep and difficult questions." --
Juvenile Instructor, XXVII (June 15, 1892), p. 399.

219 Diary and memoirs of Wandle Mace, op. cit.

220 TS, III (January 15, 1842), p. 666.

221 HC, II, pp. 317, 330.

222 Ibid., IV, p. 514. See also pp. 495, 501. Luman Shurtliff wrote that during the
winter of 1841-42, he attended "debates one night each week."-Biographical Sketch of the
Life of Luman Andros Shurtliff, p. 52. In November, 1843, it was noted: "The young men of
Nauvoo had at this time established a debating society to discuss topics of various
descriptions." -- Journal History, November 24, 1843.
 430

223 John Finch, an English socialist, expounded his views in September, 1843. -- HC,
VI, pp. 32-33. In March, 1844, the following notice appeared:
Mr. Martin makes the following offer to the citizens of Nauvoo, that he will give a
second course of lectures in the month of April, to a class of one hundred and twenty, for
one hundred and twenty dollars, the room procured, warmed if necessary, and lighted at the
expense of the class. -- Nauvoo Neighbor, I (March 4, 1844), p. 2.

224 G. D. Pyper, The Romance of an Old Playhouse (Salt Lake City, 1937), pp. 24-25.
Thomas A. Lyne, who was converted to the restored gospel at Philadelphia after appearing in
several stage productions, came to Nauvoo and, with encouragement from Joseph Smith,
produced several plays. The Prophet wrote:
Mr. Thomas A. Lyne, a tragedian from New York, assisted by George J. Adams and
others, got up a theatrical exhibition in the lower room of the Masonic Hall, which was fitted
up with very tasteful scenery. They performed "Pizarro," "The Orphan of Geneva,"
"Douglas, .... The Idiot Witness," "Damon and Pythias," and other plays with marked
success. The Hall was well attended each evening, and the audience expressed their entire
satisfaction and approbation. -- HC, VI, pp. 349-350. See also ibid., p. 362.

225 HC, VI, p. 471.

226 TS, IV (May 15, 1843), p. 201, 203.

227 HC, V, p. 172.

228 Republished in MS, III (September, 1842), p. 84.

229 Ibid., IV, p. 558.

230 Smith, The Age of the Reformation, p. 483. See also Carl Russell Fish, The Rise
of the Common Man (New York, 1929), p. 235.

231 HC, VI, p. 134.

Notes to Chapter 11

1 HC, VI, p. 608.

2 TS, V (June 1, 1844), pp. 547-548.

3 The manuscript of the Book of Lehi which Joseph Smith translated in the spring of
1828, and which Martin Harris lost, contained Mormon's abridgement of the large plates of
 431

Nephi, which gave "an account of the reign of the kings" among the Nephites down to King
Benjamin. See 1 Nephi 9:4. Though this manuscript was never published, it undoubtedly
gave some detail concerning the political system of the Nephites, which was patterned after
the government of God.

4 HC, IV, p. 537.

5 Lucy Mack Smith, History of Joseph Smith By His Mother, pp. 82-83; Journal and
Memoirs of Wandle Mace, pp. 46-47. For a statement by George Q. Cannon, see JD, XXIII,
p. 362.

6 HC, VI, pp. 289-290.

7 D&G 38:21-22.

8 D&C 41:4; 45:59.

9 D&C 58:22-23.

10 HC, VI, pp. 260-261, 263, 264. Wilford Woodruff placed the date of organization
as March 10th. See his journal, under date.

11 Ibid., pp. 274, 343, 356, etc.

12 Lee, A Mormon Chronicle: The Diaries of John D. Lee, 1848-1876, I, p. 89. The
Journal History also refers to this body as "the council" or "our council," during the early
Utah period of the Church.

13 George Miller, a prominent bishop in the Church at that time, stated that "up to the
number of fifty three" men were given membership in the council. -- George Miller, Sr. and
George Miller, Jr., A Mormon Bishop and His Son, p. 48. Bishop Miller's statement is
partially supported by Brigham Young, who said: "The Council was composed of about fifty
members." -- "History of Brigham Young," MS, XXVI (May 21, 1864), p. 328. Benjamin F.
Johnson, another member, wrote that the council would at times "exceed fifty in number." --
Johnson, "An Interesting Letter," unpublished letter from Johnson to George S. Gibbs, April
to July, 1903, Brigham Young University Library, p. 9.
This name was also abbreviated the "Fifties." See Heman Hale Smith, "The Lyman
Wight Colony in Texas, 1846-1858," unpublished typewritten manuscript, Brigham Young
University Library, p. 22.

14 There is some evidence that Brigham Young added considerably to its number. See
Miller, op. cit., pp. 28- 29.
 432

15 See ibid., p. 49.

16 JD, XVII, p. 156.

17 Minutes of the Council of Fifty, Saturday, April 10, 1880, City Hall, Salt Lake
City, Utah.

18 Miller, op. cit., p. 48. The Prophet was then studying plans to move the Saints west.

19 JD, II, p. 309.

20 HC, VI, p. 261.

21"History of Brigham Young," MS, XXVI (May 21, 1864), p. 328.

22 The westward move of the Saints and the prophetic picture regarding the setting up
of the government of God as a world power will be treated in Volume IV of this work.

23 "History of Brigham Young," op. cit.

24 Lee, A Mormon Chronicle, p. 80. (The writer has supplied some punctuation marks
and corrected misspelled words in this statement.)

25 Journal of Benjamin F. Johnson, Church Historian's Library, Salt Lake City, Utah,
p. 94.

26 This included the divine patriarchal order which will be treated later in this
volume.

27 Johnson to Gibbs, p. 10. Orson Hyde stated that the Prophet made this charge "in
the presence of about sixty men"; this corroborates Johnson's report. See JD, XIII, p. 180.

28 Pratt, The Seer, I (October, 1853), p. 145.

29 Manuscript report of Joseph Smith's discourse, July 23, 1843, Church Historian's
Library, Salt Lake City, Utah; found also in TPJS, p. 318.

30 For this reason, members of the General Council in the pioneer company which
was leading the Saints to the Great Salt Lake Basin repaired to a secluded spot on Sunday,
May 30, 1847, and engaged in sacred temple rites as they prayed for success upon their
efforts. See William Clayton's Journal, p. 202; Journal of Amasa Lyman, typewritten copy in
Brigham Young University Library, p. 37.
 433

31 MS, XVII (October 27, 1855), p. 673.

32 TS, V (March 1844), pp. 470-471; MS, V (June, 1844), pp. 8-10.

33 JD, II, pp. 188-189. This was not an idle expression. Brigham Young later said:
When Mr. Fillmore appointed me Governor of Utah, I proclaimed openly that my
Priesthood should govern and control that office. I am of the same mind today .... Whatever
office I hold from any Government on this earth shall honor the Government of heaven, or I
will not hold it. -- Ibid., X, p. 42.

34 Pratt, The Seer, I (October, 1853), p. 149.

35 Ibid., II (May, 1854), p. 266.

36 See Proclamation of the Twelve Apostles of the Church of Jesus Christ of

Latter-day Saints, pp. 7-8.

37 JD, IX, p. 27. The anticipated establishment of these two great centers of law and
power will be discussed in the next volume of this work.

38 HC, II, p. 7.

39 Alma 4:12, 16, 19. In this action, Alma was acting according to established
precedent. His father brought a group of people to achieve social and economic justice by
converting them to the true gospel of Christ and applying the law of God among them in its
social and economic expressions. In this way, they "were all equal" and became "far more
wealthy than those who did not belong to their church." -- Mosiah 18:7-29; Alma 1:26-31.
At an earlier time, when the people were "stiffnecked" and had difficulty
understanding the true course away from "contentions and destructions," a Nephite prophet
wrote: "There was nothing save it ... was preaching and prophesying ... and exceeding great
plainness of speech, would keep them from going down speedily to destruction." -- Enos 23.

40 Johnson to Gibbs, p. 8.

41 D&C: 98: 5-7.

42 JD, XXI, p. 31.

43 Ibid., II, pp. 170-171.

44 Ibid., III, pp. 72-73. He said further:

It was said of John that among all that were born of women there were none greater
than he, and yet the least in the kingdom of heaven If. e., Christ] was greater then he; and of
 434

all governments that had arisen among men, there were none so great and good, as the
government of the United States, and yet the government of God in its very infancy was
greater than it. And why was this? Because its laws emanated from a more perfect Being. --
Ibid.

45 Ibid., VII, p. 215.

46 Ibid., XXI, p. 31.

47 JD, VII, p. 14.

48 Ibid., III, p. 71.

49 Pratt, The Seer, I (October, 1853), pp. 147-148.

50 JD, III, p. 72.

51 Ibid., XIII, p. 126. Brigham Young extended these views to the American flag.
"When the day comes in which the Kingdom of God will bear rule," he said, "the flag of the
United States will proudly flutter unsullied on the flag staff of liberty and equal rights,
without a spot to sully its fair surface; the glorious flag our fathers have bequeathed to us
will then be unfurled to the breeze by those who have power to hoist it aloft and defend its
sanctity." Ibid., II, p. 317.

52 This was not to be a theocracy like many religious systems of the past, which
Brigham Young asserted "would say, without the shadow or provocation or just cause, 'Cut
that man's head off; put that one on the rack; arrest another, and retain him in unlawful and
unjust dress which you plunder and pollute his wife and daughters; massacre here and
there.'" He explained: "The Lord Almighty does nothing of that kind, neither does any man
who is controlled by his Spirit." -- JD, VI, pp. 346-347.

53 See again Joseph Smith's statement to Henry Clay.

54 JD, III, pp. 71-72.

55 Ibid., VII, p. 8.

56 Ibid., V, pp. 329-330.

57 Ibid., VI, p. 342.

58 Ibid., VII, p. 8.
 435

59 Ibid., VI, p. 346.

60 Ibid., VII, p. 8.

61 Ibid., VI, pp. 346-347.

62 Pratt, The Seer, II (May 1854), pp. 266-267.

63 Deseret Evening News, VIII (October 2, 1875), p. 1.

64 Madison, The Federalist, No. X.

65 Ibid.

66 Senators were to be chosen by the several state legislatures, and members of the
House of Representatives were to be elected by the people.

67 The electoral college has ceased to function according to the original plan. Its
members no longer act as independent agents without party consideration.

68 Madison, op. cit.

69 Ibid.

70 E. E. Schattschneider, Party Government (New York, 1942), pp. 6-10. He stated

further: "Everyone who has thought about it at all has recognized that the parties and the law
are non-assimilable. The extra-legal character of political parties is one of their notable
qualities. In a highly legalistic system of government such as the government of the United
States, therefore, the parties seem to be a foreign substance." -- Idem.

71 Cited in Friedrich A. Hayek, The Road to Serfdom, with a foreword by John

Chamberlain (Chicago, 1944), p. 219.

72 For further considerations of this statement, see the sections in this chapter entitled
"The Maintenance of Individual Freedom" and "Zion's Role in the Kingdom."

73 HC, VI, p. 199.

74 Ibid., pp. 198, 199.

75 Ibid., V, p. 64.

76 Deseret News, V (August 1, 1855), p. 162.

 436

77 JD, X, p. 19.

78 Alma 4: 16.

79 See again the section in chapter six entitled "The Principle of Revelation."

80 Deseret News, July 19, 1861.

81 MS, XXIX (November 23, 1867), p. 746. Technically, it was not the President of
the Church who was the head of the political system, but the living prophet who, as God's
mouthpiece, presided over both the Church and the state.

82 Journal History, July 12, 1865.

83 JD, XIV, p. 93, citing D&C 38: 27.

84 JD, XIV, p. 93.

85 Lee, Mormonism Unveiled, p. 173.

86 HC, VI, p. 156. (Italics in the original.)

87 D&C 46: 2.

88 JD, I, p. 139.

89 Lee, op. cit.

90 Revelation to John Taylor, June 27, 1882.

91 The revelation said: "Ye are my Constitution and I am your God and ye are my
spokesman, therefore from henceforth keep my commandments."

92 "The Reminiscences of James Holt. A Narrative of the Emmett Company," ed. Dale
L. Morgan, Utah Historical Quarterly, XXIII (January, 1955),

93 See the treatment of the subject in Walter F. Dodd, Cases And Materials On
Constitutional Law (4th ed., St. Paul, 1950), pp. 7-8.

94 JD, VI, p. 346.

95 Ibid., XV, p. 161.

 437

96 D&C 98:9-10.

97 HC, III, p. 9.

98 JD, VI, p. 345; VII, pp. 11, 14.

99 D&C 98: 5.

100 HC, V, pp. 289-290.

101 JD, VI, p. 345.

102 D&C 98: 8.

103 D&C 101:78.

104 This was the Lockean tradition of political philosophy which took root in
America, rather than that of Rousseau which was accepted in parts of Europe.

105 JD, III, p, 256.

106 HC, II, pp. 6-7.

107 JD, VI, p. 343. Joseph Smith's idea of individual freedom was deeply imbedded in
his philosophy of life. Life must be independent in the sphere in which God places it. To
destroy the condition of independence is to destroy life. See Volume I of ,this study, the
section in chapter six entitled "All Truth and Intelligence Independent," and the section in
chapter eleven entitled "The Nature of the Pre-earth Conflict." Christ's mission on earth was
to re-establish a condition of independence in which man could be free by the power of His
atonement, after the fall of Adam critically disrupted the basic order upon which life and
agency had existed. The Prince of Life died to make man free, not merely to give him
salvation. Lehi wrote that men being redeemed from the fall of Adam by the atonement of
the Messiah, "have become free forever, knowing good from evil; to act for themselves and
not to be acted upon, save it be by the punishment of the law at the great and last day." -- 2
Nephi 2:26. See Volume I of this study, the section in chapter sixteen entitled "Spiritual and
Moral Freedom given by the Atonement."

108 JD, XI, p. 254.

109 Ibid., VI, p. 345.

110 HC, V, p. 498.

 438

111 Ibid., VI, p. 56.

112 Ibid., V, p. 498. In a letter to Joseph L. Heywood, Joseph Smith wrote: "Although
I never feel to force my doctrines upon any person, I rejoice to see prejudice give way to
truth, and the traditions of men dispersed by the pure principles of the gospel of Jesus
Christ." -- Journal History, February 13, 1844.
These statements accurately reflect the Prophet's view and attitude. Peter Burnett, an
intimate legal counselor in Missouri and later the first governor of California, said about the
Prophet: "He was courteous in discussion, readily admitting that he did not intend to
controvert, and would not oppose you abruptly, but had due deference to your feelings." --
Peter Hardeman Burnett, An Old California Pioneer (Oakland, 1946), pp. 40-41. Other
associates similarly testified. William Clayton, the Prophet's private clerk, said: "Never did I
hear him breathe out curses or raillery at any man because he saw fit to differ in religious
matters." -- MS, XXIII (September 7, 1861), p. 578. Wilford Woodruff said: "He manifested
a greatness of soul which I had never seen in any man." -- JD, VII, p. 101. He also reported:
"I have heard Joseph Smith say that if he were emperor of the whole world, holding the
destinies of all men in his hands, he would defend the religious rights of every man, whether
his religion was right or wrong." -- Ibid., XXIV, p. 237. See also ibid., XXIII, pp. 76-77.

113 HC. V, p. 499. So much did the latter-day Seer subscribe to these principles that
he said: "In my feelings I am always ready to die for the protection of the weak and
oppressed in their just rights." -- Ibid., VI, p. 57. Again:
If it has been demonstrated that I have been willing to die for a "Mormon," I am bold
to declare before Heaven that I am just as ready to die in defending the rights of a
Presbyterian, a Baptist, or a good man of any other denomination; for the same principle
which would trample upon the rights of the Latter-day Saints would trample upon the rights
of the Roman Catholics, or of any other denomination who may be unpopular and too weak
to defend themselves. -- Ibid., p. 498.

114 JD, XII, pp. 113-114.

115 D&C 101:77.

116 D&C 98: 5.

117 JD, I, p. 139.

118 HC, VI, p. 208. (Italics in the original.) Oregon and Texas were not then part of
the union.

119 JD, XX, p. 204.

 439

120 HC, VI, p. 57.

121 Ibid. (Italics in the original.)

122 See Volume I of this study, the section in chapter six entitled "All Truth and
Intelligence Independent."

123 See Genesis 9:6; D&C 42:18-19. For comments by Joseph Smith on the subject,
see HC, IV, p. 359.

124 See Leviticus 20:10ff. See also D&C 132:26, where a revelation referred to
transgressors being "destroyed in the flesh" for some grievous sins other than murder.

125 Alma 46: 35.

126 Alma 62:9-10.

127 See Isaiah 28: 16-17.

128 JD, VII, p. 13. This view implied that Article IV, Section 4, of the United States
Constitution should be understood to carry a reciprocal obligation in its declaration: "The
United States shall guarantee to every State in this Union a republican form of government,
and shall protect each of them against invasion; and, on application of the legislature, or of
the executive (when the legislature cannot be convened), against domestic violence."
Conversely, each state should be required to maintain a republican form of government with
all its implied rights and immunities guaranteed to the people. See also Article I, Section 10,
where it is implied that the respective states were subordinate to the Federal Government.

129 JD, XVII, p. 156.

130 HC, III, p. 304.

131 Ibid.

132 Ibid.

133 See chapter two, the section entitled "Sequence in Building the Kingdom."

134 JD, XV, p. 44. See also p. 45.

135 Deseret News, V (August 1, 1855), p. 162.

136 JD, XXV, p. 336.

 440

137 JD, II, p. 317.

138 Revelation 4: 9-1 I.

139 Revelation 1:5-6; 5:9-10; 20:4, 6.

140 Revelation 19: 15-16.

141 I. R., Revelation 12: 1-7.

142 Orson Pratt said:

Jesus made his appearance on the earth in the meridian of time, and he established his
kingdom on the earth. But to fulfill ancient prophecies the Lord suffered that kingdom to be
uprooted; in other words, the kingdoms of this world made war against the kingdom of God,
established eighteen centuries ago, and they prevailed against it, and the kingdom ceased to
exist. The great beast that John saw made war with it and prevailed against it, and human
institutions, without prophets or inspired men, usurped the place of the ancient kingdom of
God. -- JD, XIII, p. 125.

143 In connection with this statement, see D&C 5:14; 33:5; 86:3; 109:73.

144 I. R., Revelation 12:7. In harmony with these clarifications, Brigham Young
taught that the kingdom which the prophet Daniel saw, as recorded in Daniel 2 and 7 (which,
when fully developed, was to have political power), was "the very kingdom" that Jesus
established during His earthly ministry. "But," he explained, "it was not then the time for the
kingdom of God to subdue all other kingdoms as it would in the latter days." -- JD, IX, p.
310.

145 JD, XXVI, p. 12.

146 Ibid., VI, p. 345.

147 Ibid., II, p. 317.

148 Journal of Benjamin F. Johnson, p. 94.

149 Edward Stanwood, A History of the Presidency (Boston and New York, 1898), p.
10.

150 JD, XX, p. 204.

151 Where social and economic matters are not made the concern of government,
 441

there is less reason for the diverging interests and desires of the people to be brought into
conflict.

152 Pratt, The Seer, II (May, 1854), pp. 266-267.

153 Juvenile Instructor, XXXI (February 1, 1896), p. 140; HC, VII, p. 382.

154 JD, XXVI, p. 12. For another statement by Elder Cannon, see ibid., XX, pp.
203-204.

155 Ibid., VI, p. 345. For other statements by Brigham Young, see ibid., II, pp.
309-310, 315-317; VI, pp. 342- 343, 345-346; XII, pp. 113-114; XVII, pp. 156-157.

156 Ibid., XI, p. 275.

157 MS, X (March 15, 1848), p. 87.

158 Juvenile Instructor, XXXI (February 1, 1896), p. 140; HC, VII, p. 382.

159 MS, XXVI (May 21, 1864), pp. 328-329. John D. Lee stated that "a man by the
name of Jackson belonged to it, though he did not belong to the Church." -- Lee,
Mormonism Unveiled, p. 173. When two ill-informed associates of the Prophet wanted to
"call together" the General Council after his death and set the Church in order, they were
told that that body "was not a church organization, but was composed of members
irrespective of their religious faith." -- MS, XXV (February 28, 1863), p. 136.

160 Deseret News, V (August 1, 1855), p. 162.

161 Revelation to John Taylor, June 27, 1882.

162 This is also true in the spiritual realm of life. Only in truth can man be free. But
spiritual matters were held to be issues between man and God, or His Church, alone. They
were issues in which the state was not involved.

163 HC, VI, pp. 56-57.

Notes to Chapter 12

1 See Volume II of this study, chapter twelve entitled "The Divine Patriarchal Order."

2 HC, V, p. 555.
 442

3 Ibid., II, p. 432.

4 Letter of Joseph Smith to Precinda Huntington Buell, written at Liberty Jail, Liberty,
Missouri, March 15, 1839; first published in Tullidge, Women of Mormondom, p. 211.

5 HC, IV, p. 570.

6 Ibid., p. 603. The report of his statement continued: "He calculates to organize the
Church in its proper order as soon as the Temple is completed." -- Ibid., p. 604.

7 Ibid., V, p. 2. Brigham Young said: "The ordinances of the house of God are
expressly for the Church of the Firstborn." -- JD, VIII, p. 154.

8 JD, V, p. 129.

9 I. R., Genesis 9:23.

10 MS, V (May, 1845), p. 189.

11 Orson Spencer, Letters Exhibiting the Most Prominent Doctrines of the Church of
Jesus Christ of Latter-day Saints (6th ed.; Salt Lake City, 1891), pp. 192-193.

12 See Volume II of this study, the section in chapter eleven entitled "Temple and the
Fulness of the Priesthood."

13 HC, V, p. 2.

14 Juvenile Instructor, XV (May 1, 1880), p. 111.

15 D&C 76:56.

16 Pratt, The Seer, I (October, 1853), p. 145.

17 HC, V, p. 555.

18 See Moses 1: 39.

19 See Volume II of this study, the section in chapter twelve entitled "Antiquity of
Divine Patriarchal Order."

20 See Volume II of this study, the section in chapter thirteen entitled "Sealing Family
Units Together."
 443

21 See MS, V (March, 1845), p. 151.

22 See Volume II of this study, the section in chapter eleven entitled "Endowment of
Zion with Glory Through Temple Ordinances."

23 JD, X, p. 355.

24 Ibid.

25 Ibid., IX, p. 41.

26 Ibid., X, p. 355.

27 See Volume I of this study, the section in chapter eight entitled "The Way of Life."

28 See, for example, Moses 2:28; D&C 132:63; Mosiah 9:9; 23:20; Alma 50:18;
62:48; Helaman 3:8; 6:12; 11:20; 4 Nephi 10; Ether 6:18.

29 See JD, XV, p. 137, for a statement by Brigham Young on this subject.

30 See D&C 93:19-20; 3 Nephi 19:29; John 17:4-5, 20-23.

31 See Volume II of this study, the section in chapter seven entitled "Purpose of
Rebirth."

32 HC, III, p. 381.

33 Moses 6: 23.

34 See D&C 132:19, 24; HC, V, p. 391; JD, XV, p. 137. For man's pre-earth spirit
birth, see Volume I of this study, the section in chapter seven entitled "The Organization Of
The Human Spirit."

35 This phase of Joseph Smith's thought will be discussed in greater detail in the next
volume of this study.

36 HC, IV, p. 603. The report of his address continues: "Respecting females
administering for the healing of the sick, he further remarked, there could be no evil in it, if
God gave His sanction by healing; that there could be no more sin in any female laying
hands on and praying for the sick, than in wetting the face with water; it is no sin for
anybody to administer that has faith, or if the sick have faith to be healed by their
administration." -- Ibid., p. 604.
 444

The Prophet did not say that woman had the same right as the elders to administer to
the sick publicly, or as official representatives of the Church. Nor did he say that they could
use the official forms or order of the priesthood in doing so. But within their homes, or in the
absence of the elders, women could lay on hands for the healing of the sick.

37 JD, XVII, p. 119.

38 Conference Report, April, 1921, p. 24.

39 HC, IV, pp. 604, 605.

40 See 1 Timothy 6: 15; Revelation 17: 14; 19: 16.

41 MS, XIV (July 3, 1852), p. 290.

42 TS, VI (June I, 1845), pp. 921-922.

43 Abraham 1: 25-26.

44 Abraham 1: 26.

45 HC, II, pp. 20-21. See also ibid., VI, p. 474. Speaking of the Book of Revelation,
he added: "In the 20th chapter we find a length of time specified, during which Satan is to be
confined in his own place, and the Saints reign in peace, all these promises and blessings we
find contained in the law of the Lord, which the righteous are to enjoy." -- Ibid., II, p. 21.

46 Ibid., VI, p. 319.

47 JD, III, pp. 265-266.

48 See 1 Chronicles 5:2. This right was given to King David in the house of Judah.
See 2 Samuel 7: 12-17; Psalms 89:24-37.

49 See, for example, Micah 5:2; Matthew 2:6.

50 See, for example, Mosiah 1:10; 25:13; 29:6, 13.

51 Mosiah 2:5-6. This order was not followed arbitrarily; apparently it conformed to
the design of their society. Even though it took more space to thus organize the people, they
did not depart from that order by bringing the people together into a mass. Instead, King
Benjamin had a tower built so that his voice would carry farther. When this did not suffice,
he had his words written and circulated among those who could not hear. See Mosiah 2:7-8.
 445

52 Abraham 1: 3, 4.

53 D&C 107:40.

54 See Volume II of this study, the section in chapter twelve entitled "Coming of
Elias."

55 See Volume I of this study, the section in chapter eleven entitled "The Grand
Organizational Council."

56 Acts 17: 24, 26.

57 To Israel Moses said:

Remember the days of old, consider the years of many generations: ask thy father, and
he will shew thee; thy elders, and they will tell thee. When the most High divided to the
nations their inheritance [in the allocations which were made in the pre-mortal world], when
he separated the sons of Adam, he set the bounds of the people according to the number of
the children of Israel.
For the Lord's portion is his people; Jacob is the lot of his inheritance. -- Deuteronomy
32:7-9.

58 The doctrine of election to gospel opportunities on earth and the doctrine of

foreordination seem not to be identical in every way. Both men and women were included in
the appointments of a chosen lineage and given blessings within the divine patriarchal order,
but, technically, foreordination applies only to men who were foreordained in the Grand
Organizational Council to hold the priesthood and its keys on earth. Foreordination thus
appears to be a more specific and restricted feature of the broader program of election to
gospel privileges and opportunities within the divine patriarchal order.

59 See Romans 8:15; Galatians 4:5; Ephesians 1:5; Abraham 2:10.

60 Ephesians 1: 3-5.

61 3 Nephi 21:22. More specifically, the repentant gentiles are to be "numbered

among" the descendants of Lehi in their inheritance of the Western hemisphere -- 1 Nephi
14:1-2.

62 See the section in this chapter entitled, "The Predominance of Spiritual, Rather
than Physical Relationships."

63 D&C 93:21.

64 JD, XXI, p. 369.

 446

65 See the section in chapter seven entitled "The Patriarch to the Church."

66 Patriarchs of this tradition included such men as Seth, Enos, Cainan, Enoch,
Abraham, etc. They were presiding figures over the divine family in their respective
generations.

67 A revelation states that when the divine patriarchal order is established in the last
days, the ten tribes of Israel will "be crowned with glory, even in Zion, by the hands of the
servants of the Lord, even the children of Ephraim"-the birthright tribe of Israel. See D&C
133:32. This is not to say that those of other tribes cannot administer in some of the rites of
the temple. But apparently the birthright family has the right to preside in administering the
rites by which the system is perfected in its organization and endowed with glory.

68 HC, V, p. 556. Brigham Young said: "Jesus Christ, first-begotten of the Father, of
all the rest of the children, and of all they possess, alone is the lawful heir." -- JD, VI, p. 307.

69 JD, VI, pp. 306-307. See also ibid., I, pp. 222, 256ff.

70 See Volume I of this study, the section in chapter nine entitled "Christ's Heirship
the Basis of His Fatherhood."

71 HC, V, p. 554.

72 See Volume II of this study, the section in chapter thirteen entitled "More Sure
Word of Prophecy Based on Doctrine of Election in the Flesh."

73 HC, IV, p. 360.

74 See Volume I of this study, the section in chapter nine entitled "Expressions of
Christ's Fatherhood."

75 D&C 76: 59. See also John 17: 6.

76 1 Chronicles 5: 1.

77 I. R., Genesis 48:5. Having made it clear that Ephraim and Manasseh "were called
Israel," the record of Jacob's statement then quotes him as adding: "And thy issue which thou
begettest after them, shall be thine." -- I. R., Genesis 48: 5-6.

78 Joseph's exact position in this arrangement is not clear, but it was one of authority
over the other tribes of Israel. Jacob continued:
The God of thy fathers shall bless thee, and the fruit of thy loins, that they shall be
 447

blessed above thy brethren, and above thy father's house;

For thou hast prevailed, and thy father's house hath bowed down unto thee, even as iv
was shown unto thee, before thou wast sold into Egypt by the hands of thy brethren;
wherefore thy brethren shall bow down unto thee, from generation to generation, unto the
fruit of thy loins for ever;
For thou shalt be a light unto my people, to deliver them in the days of their captivity,
from bondage; and to bring salvation unto them, when they are altogether bowed down
under sin. -- I. R., Genesis 48:9-11.

79 See 2 Samuel 7:11-16; Psalms 89:20-37.

80 HC, VI, p. 253.

81 See Moses 5:2-3 in light of Moses 6:1-3.

82 See, for example, Moses 6: 13, 17, 19, 20, 21, 25; 8:5, 8-9.

83 See Genesis 16; 21:1-3.

84 Genesis 25:21-23; 27.

85 1 Chronicles 5: 1-2.

86 Genesis 48: 13-20.

87 JD, XVI, p. 187.

88 1 Nephi 1:1.

89 D&C 29: 47-48.

90 D&C 68: 25-28.

91 D&C 93:36-37, 40.

92 JD, IV, p. 155. For another statement by Elder Snow, see ibid., p. 243.

93 JD, XI, p. 209.

94 Lucy Mack Smith, History of Joseph Smith, p. 154.

95 Ibid., p. 151.
 448

96 Diary of William Holmes Walker, Brigham Young University Library, p. 7.

97 Letter of Joseph Smith to Emma Smith, written at Liberty Jail, Liberty, Missouri,
April 4, 1839, Church Historian's Library, Salt Lake City, Utah. A photo copy of this letter is
also found in the Bancroft Library, Berkeley, California, a copy of which was given to the
writer by Buddy Youngreen.

98 This responsibility centered in the office of Teacher in the Aaronic Priesthood, but
that did not mean that it was an exclusive duty of that office. See chapter seven, the section
entitled "Officers in the Aaronic Priesthood."

99 Autobiography of Parley P. Pratt, p. 72.

100 "Elder John Bush," Autumn Leaves, IV, p. 22.

101 D&C 20:53.

102 The Juvenile Instructor, XXVII (August 1, 1892), pp. 492-493.

103 See D&C 104:22, 24, 25, 32, 33, 37, 40, 41, 42.

104 D&C 70:8.

105 D&C 51:19; 78:22.

106 Moses 6: 23.

107 Abraham 1: 19.

108 Abraham 2:11. See also Genesis 12:3; 18:18; 22:18; 26:4.

109 D&C 27:10; 86:8-10; 97:7. The angel Moroni also stressed that "the promises
made to the fathers" would be planted "in the hearts of the children" in the last days. This
included the promise that through them the restored gospel would be given to the world. See
D&C 2: 1-3.

110 D&C 124:58. See also D&C 110:12.

111 D&C 88:81.

112 See HC, VI, p. 184.

113 See, for example, Lucy Mack Smith, History of Joseph Smith, pp. 168-178.
 449

114 See Volume II of this study, the section in chapter eighteen entitled "Perfecting
The Divine Patriarchal Order."

115 See Volume II of this study, the section in chapter eighteen entitled "Gathering of
All Things Together in Christ."

116 MS, XXXVII (February 2, 1875), p. 66.

117 HC, VI, p. 319.

118 Ibid., p. 252.

119 D&C 107:53. See also HC, III, p. 388.

120 D&C 107:56.

121 Genesis 48, 49.

122 2 Nephi 4: 2; I. R., Genesis 50:24-38.

123 2 Nephi 4:3-12.

124 See the statements in D&C 132:29-33, in light of the revelation.

125 Tullidge, Women of Mormondom, p. 96.

126 TS, VI (June 1, 1845), p. 921.

127 Ibid.

128 See the section in chapter seven entitled "The Patriarch to the Church," and the
section entitled "Stake Patriarchs."

129 TS, VI (June 1, 1845), p. 922.

130 Ibid, p. 921.

131 Ibid., p. 922. On this subject, Eliza R. Snow said: "Inasmuch as many fathers have
died without having conferred those blessings, God, in the order of his kingdom, has made
provisions to supply the deficiency, by choosing men to officiate as patriarchs, whose
province it is to bless the fatherless." -- Tullidge, op. cit.
 450

132 Moses 6:5-6.

133 Moses 6:46.

134 Abraham 1:31.

135 See Moses 6:43ff, in light of verses 46 and 50-51.

136 Abraham 1: 28, 31.

137 Abraham 1:31.

138 See, for example, Genesis 11; 1 Chronicles 5, 6, 7, 8; Ezra 2, 8; Nehemiah 7;

Matthew 1; Luke 3: 23-38.

139 See 1 Chronicles 9:1; 2 Chronicles 12:15.

140 1 Chronicles 9: 1.

141 1 Nephi 5:16.

142 1 Nephi 3: 1-4.

143 See Volume I of this study, the section in chapter three entitled "Jacob's Prophetic
Blessing."

144 1 Nephi 3:3. See also 1 Nephi 3:12; 5:14, 16.

145 See 1 Nephi 5:10-13.

146 See 2 Nephi 3.

147 3 Nephi 10:16. It is possible that because the prophets Zenos, Zenock and Neum
were descendants of Joseph, and their inspired writings were recorded in the family history
of the patriarch Joseph, they are not mentioned in the general Jewish history, the Bible.

Notes to Chapter 13

1 D&C 49:15; 131:1-4; 132.

2 See D&C 132.

 451

3 D&C 49: 16.

4 The nature and needs of children are such that only in the home where true love and
respect abound can they find all the elements that best enable them to realize their eternal
potentials and purposes in life.

5 Moses 2:27. See also Genesis 1:26-27.

6 JD, III, p. 360.

7 D&C 132:7.

8 HC, VI, p. 46.

9 JD, XXV, p. 227.

10 See Volume II of this study, the section in chapter eight entitled "Justification by
the Holy Spirit."

11 D&C 132:26. See Volume II of this study, the section in chapter thirteen entitled
"Sealing Family Units Together."

12 See Volume II of this study, the section in chapter thirteen entitled "Conditions
Governing Those Who Make Their Calling and Election Sure."

13 JD, XXV, p. 227.

14 See D&C 42:22-23; 63:16. Concerning lustful thoughts, Jesus said to the Nephites:
"Behold, I give unto you a commandment, that ye suffer none of these things to enter into
your heart." -- 3 Nephi 12:29.

15 Pratt, Key to Theology, p. 165.

16 Improvement Era, XX (June, 1917), p. 739.

17 JD, XIII, p. 195.

18 Pratt, The Seer (October, 1853), p. 155.

19 Ibid., (February, 1853), p. 29.

20 Alma 39:5.
 452

21 Jacob 2: 28.

22 3 Nephi 12: 28-29.

23 D&C 42:22-23. For other statements, see D&C 59:6; 63:16, 41; 66:10; 76: 103.

24 Alma 39: 5.

25 See Abraham 5:17-18; Moses 3:23-24; Genesis 1:23-24; Matthew 19:5-6; D&C
49:16; 1 Corinthians 6:16.

26 HC, V, p. 391.

27 See JD, XV, p. 137. See also Volume II of this study, p. 327.

28 Blake, A Short History of American Life, pp. 283-284.

29 D&C 25: 7-14.

30 HC, II, p. 264, citing Ephesians 5:23.

31 See D&C 121:41-43.

32 HC, II, p. 264. See Ephesians 5:22-31.

33 HC, IV, pp. 604, 607.

34 JD, XVI, pp. 166-167.

35 See Volume II of this study, the section in chapter twelve entitled "New and
Everlasting Covenant of Marriage Instituted."

36 The doctrine of plural marriage was probably revealed while Joseph Smith was
working on his Inspired Revision of the Bible. The opening verses of the official revelation
which set forth that doctrine indicated that he had some question on how God justified
Abraham, Isaac, Jacob, Moses, David, and Solomon in having plural wives. See D&C 132:
1-2. Joseph B. Noble, who performed the marriage ceremony when his wife's sister was
given to Joseph Smith as a plural wife in 1841, stated "that the Prophet told him that the
doctrine of celestial marriage was revealed to him while he was engaged on the work of
translation of the scriptures." -- MS, VL (July 16, 1883), p. 454. Joseph Smith spoke of his
labor on his Inspired Revision of the Bible as a "work of translation." -- D&C 45:60; 76:15.
Brigham Young is said to have stated that the doctrine of plural marriage was revealed
 453

when Joseph Smith and Oliver Cowdery "were translating the Book of Mormon." -- Report
of an address by President Young given in the Fourteenth Ward Meeting House, Salt Lake
City, Utah, July 16, 1872, in the diary of Charles L. Walker, 1855-1905, under date. This
report', however, is questionable. In another statement, Brigham Young said that Joseph
Smith received the revelation on plural marriage "as early as in the year 1831." -- Journal
History, August 26, 1857. The Prophet translated the Book of Mormon in 1829, and he was
working on his Inspired Revision of the Bible in 1831.

37 Letter of William W. Phelps to Brigham Young, August 12, 1861, Church

Historian's Library, Salt Lake City, Utah.

38 MS, XL (December 16, 1878), p. 788; Andrew Jenson, Historical Record, VI (Salt
Lake City, Utah 1887), p. 230. For another statement by Elder Pratt, see JD, XIII, p. 193. For
a statement by Brigham Young, see Journal History, August 26, 1857. Benjamin F. Johnson
also stated that the revelation was given when Joseph Smith was living in Kirtland. Johnson
to Gibbs, p. 12.

39 Deseret Evening News, February 18, 1882.

40 Johnson, My Life's Review, p. 94.

41 Ibid., p. 390. These two women were later sealed to the Prophet by proxy after his
death. See ibid., p. 94.

42 Letter of Johnson to Gibbs, p. 13. Speaking of Fanny Alger, Johnson said: "Her
brother John, who resided and died in southern Utah [after the Saints moved west], to my
knowledge, was by President [Heber C.] Kimball in the temple at St. George introduced as
the 'brother of the Prophet Joseph's first plural wife.' "Ibid., p. 14. Andrew Jenson wrote:
"Fanny Alger [was] one of the first plural wives sealed to the Prophet Joseph." -- Jenson,
Historical Record, VI, p. 233.

43 Benjamin F. Johnson implied that it was sometime after 1835. Letter of Johnson to
Gibbs, p. 11.

44 Speaking of the origins of plural marriage, Mosiah Hancock later wrote: "My
father [Levi Hancock] made some things known to me concerning those days, and the part
he took with the Prophet in trying to assist him to start the principle with a few chosen
friends in those days." -- Deseret News, XVII (February 21, 1884), p. 4. Mosiah added: "My
father had required of me to bear testimony of these things at a proper time." -- Ibid. What
Levi Hancock specifically did to assist the Prophet is not known. His journal and memoirs
make it clear that Fanny Alger was the daughter of his older sister Clarrisa and her husband
Samuel Alger, and that Fanny was born sometime before 1815, which made her at least
twenty-one years of age in 1836. With this close family relationship, Levi may have been the
 454

person through whom the Prophet approached Fanny on the subject. See "'The Life of Levi
Ward Hancock," copied from his personal journal and memoirs, Brigham Young University
Library, pp. 6, 9.

45 See Volume I of this study, the section in chapter three entitled "The Local
Excitement."

46 Affidavit by Joseph B. Noble, June 26, 1869, Church Historian's Library, Salt Lake
City, Utah; report of Noble's address at the Davis Stake Conference, Centerville, Davis Co.,
Utah, MS, VL (July 16, 1883), p. 454; Jenson, op. cit., p. 233. Elder Noble testified that in
the fall of 1840, Joseph Smith taught him "the principle of celestial or plural marriage ... and
... declared that he had received a revelation from God on the subject, and that the angel of
the Lord had commanded him to move forward in the said order." B Jenson, op. cit., p. 221.
Erastus Snow, an early convert who was made a member of the Twelve in 1849,
married another sister of Louisa. Of his return to Nauvoo in the spring of 1843, after a
mission in the East, Elder Snow said:
The Prophet told me that the Lord had revealed ... marriage for eternity, and required
his chosen and proved servants to take unto themselves wives, and introduced several of
those who had been sealed to himself and others of the first Elders of the Church. Foremost
among the former was my wife's sister Louisa, whose integrity, devotions and purity of soul
was known to all her acquaintances. B Autobiography of Erastus Snow, dictated to his son
Franklin R. Snow in 1875, p. 8, Church Historian's Library, Salt Lake City, Utah.

47 Later in this chapter reference is made to some who then embraced the principle of
plural marriage. For additional references, see Jenson, op. cit., pp. 225, 229, 232; Johnson,
My Life's Review, pp. 97-99; Roberts, The Life of John Taylor, pp. 101, 465; Snow,
Biography and Family Record of Lorenzo Snow, pp. 84-85; JD, XXIV, pp. 165, 230-231;
Diary of Aroet Lucious Hale, 1828-1849, typewritten copy in Brigham Young University
Library, pp. 8-9; Autobiography of Bathsheba W. Smith; Journal of Sarah De Armon Pea
Rich, typewritten copy in Brigham Young University Library, pp. 43-44; Experiences in the
Life of Rhoda Ann Fullmer, typewritten copy in Brigham Young University Library, p. 8;
Minutes of the Peoa Ward, October 26, 1879, Summit Historical Record, 1877-1890, pp.
158- 159.
For evidence that the practice of plural marriage existed among the Saints as they
began to move west from Nauvoo, see Matthias F. Cowley, Wilford Woodruff (Salt Lake
City, 1964), pp. 258-259.

48 For a list of some of the women Joseph Smith married as plural wives during his
lifetime, see Jenson, op cit., pp. 233-234. See also Orson F. Whitney, Life of Heber C.
Kimball (Salt Lake City, 1888), pp. 430-431. In the various collections of historical
materials that currently exist, there are well over one hundred sworn statements and
affidavits attesting to the Prophet's practice of plural marriage.
 455

49 For testimonies of some of the Prophet's plural wives to this fact, see Jenson, op
cit., pp. 223-225; Woman's Exponent, XIV (August 1, 1885), p. 38; Lyman O. Littlefield,
Reminiscences of the Latter-day Saints (Logan, Utah, 1888), pp. 48-49; Helen Mar Whitney,
Plural Marriage As Taught By The Prophet Joseph (Salt Lake City, 1882), pp. 14-15;
Deseret Weekly News, October 22, 1879.

50 Ibid, p. 226. William Law, a counselor to Joseph Smith in the First Presidency of
the Church, opposed the revelation and later became a chief publisher of the Nauvoo
Expositor, an opposition organ which figured largely in bringing about the Prophet's death.
In the one and only issue of that paper, Law testified:
I hereby certify that Hyrum Smith did (in his office), read to me a certain written
document, which he said was a revelation from God, he said that he was with Joseph when it
was received. He afterwards gave me the document to read, and I took it to my house, and
read it, and showed it to my wife, and returned it the next day. The revelation (so called)
authorized certain men to have more wives than one at a time, in this world and in the world
to come. It said this was the law, and commanded Joseph to enter into the law. -- And also
that he should administer to others. Several other items were in the revelation, supporting the
above doctrines. -- Nauvoo Expositor, Nauvoo, Illinois, I (June 7, 1844), p. 2. (Italics in the
original.) In the same issue, William Law's wife, Jane, also gave a statement in support of
her husband's testimony, in which she mentioned some of the details of the revelation. --
Ibid. Hyrum Smith also read the revelation to Howard Coray and his wife. See the
unpublished autobiography of Howard Coray, p. 16.

51 Jenson, op. cit., p. 227. See also the minutes of the Davis Stake Conference, MS,
VL (July 16, 1883), p. 454, for a report of this affidavit.
There are several testimonies to support the above statement. In an affidavit published
before the Prophet's death, Austin Cowles said: In the latter part of the summer, 1843, the
Patriarch Hyrum Smith, did in the High Council, of which I was a member, introduce what
he said was a revelation given through the Prophet; that the said Hyrum Smith did essay to
read the said revelation in the said Council, that according to his reading there was contained
the following doctrines: 1st, the sealing up of persons to eternal life, against all sins, save
that of shedding innocent blood or of consenting thereto; 2nd, the doctrine of a plurality of
wives. -- Nauvoo Expositor, I (June 7, 1844), p. 2.
For other testimonies that Hyrum Smith read the revelation to the Stake Presidency
and High Council at Nauvoo, see Jenson, op. cit., pp. 227-229; MS, XLV (September, 1883),
pp. 565-566; Autobiography of James Leithead.

52 See Jenson, op. cit., p. 226; The Contributor VI (January, 1885), p. 131; Whitney,
Plural Marriage As Taught By The Prophet Joseph, p. 26.

53 See the affidavits of William Clayton and Joseph F. Smith in Jenson, op. cit., pp.
219, 223, 226.
 456

54 Affidavit of William Clayton, in ibid., p. 226.

55 Ibid., pp. 225, 226.

56 Helen Mar Whitney, "Scenes and Incidents in Nauvoo, "Woman's Exponent, X

(November 1, 1881), p. 83.

57 JD, V, p. 290.

58 Ibid., XX, p. 352.

59 Ibid., XI, p. 210.

60 See Volume II of this study, the section in chapter twelve entitled "New and
Everlasting Covenant of Marriage Instituted."

61 Jacob 2: 27-28, 30.

62 HC, VI, p. 46. (Italics in the original changed to those above.)

63 Ibid. See also D&C 132:7.

64 JD, I, p. 64.

65 D&C 132:8, 10.

66 JD, I, pp. 63-64.

67 Ibid., XIII, pp. 201-202.

68 D&C 132:5-24.

69 D&C 132: 34-39.

70 D&C 132:58-59, 61-62.

71 Letter of William W. Phelps to Brigham Young, August 12, 1861. (Italics in the
original.)

72 HC, VI, p. 46. (Italics in the original.)

73 Ibid.
 457

74 HC, V, p. 2.

75 D&C 132:29.

76 D&C 132:34.

77 D&C 132:38.

78 Jacob 2: 30.

79 Pratt, The Seer, I (February, 1853), p. 30. Elder Pratt stressed that "without such a
command, they were strictly limited to the one wife doctrine: 'otherwise' says the Lord, 'they
shall hearken unto these things;' that is, without an express command, they should hearken to
the law limiting them to one wife." -- Ibid., pp. 30-31. (Italics in the original.)

80 Ibid., p. 31.

81 Ibid., p. 31. Continuing, he explained:

In the early rise of the church, the Lord gave no command unto any of His servants
authorizing them to take more than one wife, but on the contrary, said unto them that they
should give heed to that which was written in the Book of Mormon [See D&C 33:16; 42:12;
84:57]; therefore, they were under the strictest obligations to confine themselves to one wife,
until a commandment came to the contrary, which the Lord did not see proper to give unto
any of them, until about thirteen years after the first organization of the church. The Church,
therefore, are still restricted, by the severest penalties, to one wife, according to the Book of
Mormon, unless in individual cases where the Lord shall, by revelation, direct otherwise. --
Ibid.

82 See, for example, HC, VI, p. 46.

83 D&C 132:36.

84 D&C 132:37. An associate of the Prophet wrote: "One excellency of Abraham was,
that he would never venture to take a wife, unless he obtained permission and revelation
from the Lord to do so." -- Orson Spencer, Patriarchal Order Or Plurality of Wives
(Liverpool, England, 1853), p. 9.

85 HC, V, pp. 135-136. For the fact that this letter was written to Nancy Rigdon, see
the handwritten copy in the Church Historian's Library, Salt Lake City, Utah.

86 See D&C 132:1, 29, 30, 31, 32, 33, 34, 35, 36, 37, 49, 50, 51, 57, 65.

87 See D&C 132:65, in light of verse 34.

 458

88 D&C 132:28, 58, 61, 64.

89 D&C 132: 34.

90 D&C 132:65.

91 D&C 132: 64-65.

92 Pratt, The Seer, I (March, 1853), p. 41.

93 See D&C 132:38, in light of verse 7.

94 Jacob 2;28. Jacob was not condemning the true practice of plural marriage, but the
unlawful practice of it. His statement in Jacob 2:30 makes this fact clear.

95 HC, VI, p. 46.

96 TS, V (February 1, 1844), p. 423.

97 Ibid., (March 15, 1844), p. 474. (Italics in the original.)

98 Pratt, The Seer, I (February, 1853), p. 31.

99 Ibid.

100 JD, XIII, p. 193.

101 Helen Mar Whitney, Why We Practice Plural Marriage (Salt Lake City, 1884), p.
21.

102 Journal History, August 26, 1857. When the practice of plural marriage caused
difficulties, the High Council met to consider them. It was reported: "Joseph Smith, Jr.,
testified that Oliver Cowdery had been his bosom friend, therefore he intrusted him with
many things." -- "Far West Records" p. 117.

103 Diary of Charles L. Walker, July 26, 1872. President Young added: "Anne Lyman
is still alive, a witness to these things." -- Ibid.
This statement is supported by George Q. Cannon and Joseph F. Smith. Elder Cannon
declared that Oliver Cowdery, "in utter disregard" of Joseph's warning, took "a second wife,
which caused him to lose the Spirit and be cut off from the church." -- Juvenile Instructor,
XX (December 1, 1885), p. 360. See also ibid., XVI (September 15, 1881), p. 206. Joseph F.
Smith stated that Cowdery "abused the confidence imposed in him, and brought reproach
upon himself, and thereby upon the church by 'running before he was sent,' and 'taking
 459

liberties without license.'" -- JD, XX, p. 29.

104 Juvenile Instructor, XX (December 1, 1885), p. 360.

105 Ibid., XVI (September 15, 1881), p. 206.

106 JD, IV, p. 255.

107 Ibid., V, p. 29.

108 Ibid., XXV, p. 227.

109 Ibid., I, pp. 119-120. (Italics in the original.) Orson Pratt explained that God does
not desire to propagate wickedness; therefore, He does not desire the wicked to propagate.
He said:
God is not pleased with the increase of the wicked: the cause of this displeasure arises
from the unrighteous government exercised in their families.
... If parents will not repent of their sins, and call upon the Lord, and be baptized into
the Church of Christ, and receive the Holy Ghost, and be diligent in obeying every
requirement of Heaven, the children will be very likely to harden their hearts also ....
Therefore no individuals or nations are divinely authorized to marry, and multiply their
species, unless they are qualified to govern them according to the law of God, and to teach
them both by example and precept the way that leads to eternal life and happiness. -- Pratt,
The Seer, I, (July 1853), p. 105.

110 JD, XVI, p. 166. See also ibid., XII, p. 263.

111 Helen Mar Whitney, "Scenes and Incidents in Nauvoo," Woman's Exponent, X
(November 1, 1881), p. 83. Brigham Young also said: "When that revelation was first read to
me by Joseph Smith, I plainly saw the great trials and the abuse of it that would be made by
many of the Elders, and the trouble and the persecution that it would bring upon the whole
people." -- JD, XI, p. 268.

112 Address of Mary Elizabeth Rollins Lightner at Brigham Young University, Provo,
Utah, April 14, 1905, N. L. Lundwall Collection, containing a copy of the address signed by
"Mary E. R. Lightner," with the following note signed by Mary R. Rollins and Elsie E.
Barrett: "We her daughter and granddaughter have heard her tell this and much more ever
since we can remember." A microfilm copy of this collection is in the Brigham Young
University Library. In taking note of this address, the Deseret News said:
The missionary class had the privilege of listening to a very interesting talk by Mrs.
Lightner on the 14th of this month. Mrs. Lightner is now 87 years of age. She joined the
church shortly after its organization, bore all the hardships of its early days, and has gone
through many interesting experiences. She was sealed to the prophet Joseph Smith many
 460

years ago. The burden of the lady's talk was the early history of the church. -- Deseret News,
April 29, 1905, p. 27.

113 Journal of Joseph Lee Robinson, pp. 13-14. When the Prophet still hesitated, the
heavenly messenger finally appeared with a drawn sword and threatened his destruction if he
did not institute the practice. Lightner, op. cit. Several testimonies support the fact that
Joseph Smith said he received these ministrations. Hyrum Smith told Benjamin F. Johnson:
"I know that Joseph was commanded to take more wives, and he waited until an angel with
drawn sword stood before him and declared that if he longer delayed fulfilling that command
that he would slay him." -- Johnson to Gibbs, p. 13. Elder Johnson also signed an affidavit
stating that Joseph Smith taught his (Johnson's) mother in his hearing "the doctrine of
celestial marriage, declaring that an angel appeared unto him with a drawn sword,
threatening to slay him if he did not proceed to fulfill the law that had been given to him." --
Jenson, op. cit., p. 222. Helen Mar Whitney stated: "Joseph's own testimony was, that an
angel was sent to command him to teach and to enter into this order. This angel, he states,
stood over him with a drawn sword prepared to inflict the penalty of death if he should be
disobedient." -- Whitney, Plural Marriage As Taught By The Prophet Joseph, p. 13. See also,
Whitney, Why We Practice Plural Marriage, p. 63.
Others who testified that the Prophet made such statements included Lorenzo Snow,
Joseph B. Noble, and Joseph F. Smith. See Jenson, op cit., pp. 221, 222; Snow, Biography
and Family Record of Lorenzo Snow, pp. 69-70; MS, VL (July 16, 1883), p. 454; JD, XX, p.
29.

114 JD, XI, p. 221.

115 Ibid., III, p. 266. See also ibid., XXII, p. 180.

116 Helen Mar Whitney, "Scenes and Incidents in Nauvoo, Woman's Exponent, X
(October 1, 1881), p. 66. Others had similar feelings about the matter. See, for example, JD,
XXII, p. 180. In speaking of Joseph Smith's proposal that she become one of his plural
wives, Eliza Maria Partridge, said: "'This was truly a great trial for me, but I had the most
implicit confidence in him as a Prophet of the Lord, ... and as a matter of course accept[ed]
of the privilege of being sealed to him as a wife for time and all eternity." -- Autobiography
and diary of Eliza Mafia Partridge (Smith) Lyman, 1820-1885, typewritten copy, Brigham
Young University Library, p. 7.

117 See Whitney, Why We Practice Plural Marriage, pp. 56-58, Whitney, Life of
Heber C. Kimball, pp. 325- 326.

118 Helen Mar Whitney, "Scenes and Incidents in Nauvoo," Woman's Exponent, XI
(July 15, 1882), p. 26. Under date of October 16, 1842, Vilate wrote to her husband, and on
the same sheet Sarah Noon added a note. Having quoted the two letters, Helen, the daughter
of Heber and Vilate, said: "It will be seen by the few lines written in connection with my
 461

mother's letter that Sarah Peeke Noon, who the Lord commanded through his Prophet
Joseph, that my father should take to wife, was sealed to him, by the Prophet, as early as
1842." -- Ibid. (June 1, 1882), pp. 1-2. A son was born to Heber and Sarah, about January,
1843, but died shortly after birth. In all, three children were born to this union. See ibid.
(July 15, 1882), p. 26; Whitney, Why We Practice Plural Marriage, p. 61; Whitney, Life of
Heber C. Kimball, p. 418. In a letter to her husband where she mentioned some current
developments in plural marriage at Nauvoo, Vilate wrote, in June, 1843: "Sarah Noon is here
and sends her love to you. My daily prayer is that you may finish your mission with honor,
and be returned to our embraces." -- Ibid. (September 15, 1882), p. 58.

119 Ibid.

120 Snow, Biography and Family Record of Lorenzo Snow, pp. 69-70. See also
Jenson, Historical Record, VI, p. 222, for another statement by Lorenzo Snow.

121 JD, XXIV, p. 231.

122 Handwritten memoirs of Eliza R. Snow, Church Historian's Library, Salt Lake
City, Utah.

123 Whitney, Woman's Exponent, (November 1, 1881), p. 83. (Italics in the original.)

124 Whitney, Plural Marriage As Taught By The Prophet Joseph, p. 27.

125 Whitney, Why We Practice Plural Marriage, pp. 23-24. Speaking of women who
entered the practice of plural marriage, George Q. Cannon said: "They have had their trials;
but these have had the effect of purifying them." -- JD, XXV, p. 3.

126 Whitney, Why We Practice Plural Marriage, p. 25.

127 JD, XXIII, pp. 278-279.

128 See Volume II of this study, the section in chapter seven entitled "Birth to See the
Kingdom of God."

129 Johnson to Gibbs, p. 13.

130 Letter dated June 27, 1843, in Helen Mar Whitney, "Scenes and Incidents in
Nauvoo," Woman's Exponent, (September 15, 1882), p. 58. She added:
They ask[ed] me many questions on principle. I told them I did not know much, I'd
rather they would go to those that had authority to teach. Parley said he and Joseph were
interrupted before he got what instruction he had wanted, and now he did not know when he
should have an opportunity .... I told him that these were sacred things, and he had better not
 462

make a move until he got more instructions. Ibid.

131 Women's Exponent, VII (December 15, 1878), p. 105; XI (March 1, 1883), p.
146. Orson F. Whitney, a grandson of Newel K. Whitney, stated that there was a "revelation
commanding and consecrating this union," and that it was still in existence when he made
his statement. -- Andrew Jenson, Latter-day Saint Biographical Encyclopedia (Salt Lake
City, 1901), p. 226. This revelation, which is still extant, gave the words which Bishop
Whitney used in the ceremony, stipulating that the marriage partners were to reserve
themselves "for each and from all others and also throughout eternity, reserving only those
rights which have been given to my servant Joseph by revelation and commandment and by
legal authority in times passed." Apparently the Prophet did not receive the full blessings of
that union as they pertained to the resurrection, in the ceremony performed July 27, 1842. On
August 18, 1842, he wrote to the Whitneys requesting the Bishop and his wife to bring Sarah
Ann to see him, explaining: "One thing I want to see you for is to get [the] fulness of my
blessings sealed upon our heads, &c." -- Revelation and letter in Church Historian's Library,
Salt Lake City, Utah. This may explain the following footnote which was added at the end of
the revelation to the Prophet concerning his marriage to Sarah Ann: "Received the blessings
of the resurrection as they pertain to the New and Everlasting Covenant of Marriage, August
21, 1842."
For a statement by Helen Mar Whitney, a close friend of Sarah Ann at Nauvoo, giving
some details in the marriage of Sarah Ann to the Prophet, see Helen Mar Whitney, "Scenes
and Incidents in Nauvoo," Woman's Exponent, XI (March 1, 1883), p. 146.

132 Brigham Young, Heber C. Kimball, and John Taylor returned to Nauvoo July 1,
1841, followed shortly thereafter by Orson Pratt and George A. Smith. See HC, IV, pp. 381,
383, 389.

133 Apparently the Prophet felt an urgency to introduce these principles to these
brethren. Of the return of the Twelve, Helen Mar Whitney, daughter of Heber C. Kimball,
later said: "My mother felt the presence of others at such a time almost an intrusion, but
Brother Joseph seemed unwilling to part with my father; and from that time kept the Twelve
in Council early and late, and she sometimes felt nearly jealous of him, but never dreamed
that he was during those times revealing to them the principle of Celestial Marriage and that
her trims and sacrifices which she had flattered herself were nearly over, had scarcely
begun., -- Helen Mar Whitney, "Scenes and Incidents in Nauvoo," Woman's Exponent, X
(August 15, 1881), p. 42.

134 JD, XVIII, p. 241.

135 Signed statement dated February 8, 1902.

136 Lightner's Address at Brigham Young University.

 463

137 Rodney W. Walker and Noel S. Stevenson, Ancestry and Descendants of John
Walker (1794-1869) of Vermont and Utah, Descendant of Robert Walker, an Emigrant of
1632 from England to Boston, Mass. (Kaysville, Utah, 1953), p. 31; Littlefield,
Reminiscences of the Latter-Day Saints, pp. 46-49. For two sworn statements by Lucy
Walker, see Jenson, Historical Record, VI, pp. 229-230; signed statement before a notary
public, December 17, 1902, in Journal History, May 1, 1843.

138 Ibid. Of the testimony she received, she said in another statement, after describing
the darkness and turmoil she felt: "I at once became calm and composed; a feeling of
happiness took possession of me, and at the same time I received a powerful and irresistible
testimony of the truth of plural marriage, which testimony has abided with me ever since." --
Jenson, op. cit., p. 230. In another sworn statement she said of the Prophet: "He counseled
me to pray to the Lord, which I did, and thereupon I received from Him a powerful and
irresistible testimony of the truthfulness and divinity of plural marriage, which testimony has
abided with me ever since." -- Statement December 17, 1902, op. cit.

139 Johnson, My Life's Review, pp. 94-95; Johnson to Gibbs, pp. 12-13. For a
statement by Elder Johnson's sister, Susan E. J. Martineau, see Young Woman's Journal,
XVII (December, 1906), p. 542.

140 JD, XXV, p. 228.

141 Ibid., III, p. 265.

142 Ibid., XXIII, p. 64.

143 Ibid., p. 65. In reporting a conversation with President Rutherford B. Hayes, John
Taylor said: "I told him that ... we had received the doctrine of plural marriage as a part of
the Gospel, and that it was only for pure men and pure women, that class, and that class only,
could receive it and practice it, and make it honorable; it was ... for those who feared God
and worked righteousness, who were true to themselves and true to the female sex, and who
would stand by and sustain them and preserve them in purity and honor." -- Ibid., XXVI, p.
95.

144 Jenson, Historical Record, VI, p. 226.

145 Jacob 2:30. see volume II of this study, chapter seven entitled "Becoming Sons
And Daughters Of Christ."

146 Pratt, The Seer, I (July, 1853), p. 105. Continuing, Elder Pratt reasoned:
If the head of a family be a righteous man, his influence is continually exercised in
every department of his house; his wife or wives are continually instructed in every good and
useful and upright principle; his children are taught in the law of God according to their age,
 464

experience, and capacities; his examples are imitated; his whole household love, revere, and
obey him; he leads them unto God, and teaches them how to be happy here and hereafter; he
obtains promises from the Almighty for them and their generations after them; he blessed
them by the spirit of prophecy, according to the power and inspiration of the Holy Ghost that
is in him; and in fine, he is a prophet, patriarch, prince, and savior to all that God has given
him. Such a man is worthy of a family; he has a divine right to marry, and multiply his
offspring; for he thus, in training up a family, glorifies God; he prepares them to associate
with a higher order of beings in the Heavens; through his instrumentality they are made
partakers of eternal life. Contrast such an order of family government with the
unrighteousness and disorder in the families of the wicked; and then tell me, if such a man is
not more worthy of a hundred wives and a thousand children, than the wicked are to be
entrusted with one? Tell me if such a man would not glorify God more, in the salvation of a
large and numerous family, than the wicked man who is the instrument of bringing
damnation upon his family? -- Ibid., pp. 105-106.

147 JD, XI, p. 210.

148 Ibid., III, p. 264; IX, pp. 36, 37.

149 Ibid., I, p. 65.

150 Ibid., p. 60, citing Genesis 22: 17; 32: 12.

151 See chapter fifteen in this volume, the sections entitled "The Restoration of
Scattered Israel" and "'Renewal of Ephraim's Birthright." See also D&C 132:30-33.

152 JD, I, pp. 60, 62.

153 Ibid., pp. 61, 62.

154 JD, I, p. 55, citing Job 38:4-7.

155 Ibid., p. 57.

156 Abraham 3: 23.

157 JD, I, pp. 62-63.

158 Ibid., IV, p. 56. Speaking to the Saints he said: "I have told you many times that
there are multitudes of pure and holy spirits waiting to take tabernacles, now what is our
duty? to prepare tabernacles for them; to take a course that will not tend to drive these spirits
into the families of the wicked, where they will be trained in wickedness, debauchery, and
every species of crime." -- Ibid.
 465

159 Ibid., III, p. 264.

160 Ibid., V, p. 92. For a statement by Orson Pratt, see The Seer, I (September, 1853),
p. 138.

161 JD, XII, p. 262.

162 Ibid., VI, p. 281; MS, XV (September, 1853), p. 31.

163 JD, XXII, p. 181.

164 Ibid., XIV, p. 58.

165 Ibid., XII, pp. 261-262.

166 Ibid., XI, p. 210.

167 Ibid., IV, pp. 254: 255. When resistance in the East was raised against the
Latter-day Saint system, John Taylor commented: "One would think that a great and
magnanimous nation of fifty millions, could afford to allow a few thousand people to work
out a social problem, without fear of contamination." -- Ibid., XX, p. 353.

168 Ibid., XXV, p. 228. George Q. Cannon stated: "We desire to have no margin of
unmarried women among us." -- Ibid., XXII, p. 181.

169 Ibid., XII, pp. 261-262.

170 See, for example, D&C 132:43-44.

171 Pointing to the fact that many men failed to care properly for their wives and
respect their mutual covenants, Helen Mar Whitney said:
Thousands of delicate women are united to men who show them not the least
consideration -- she being his "property" he can take license and she thereby becomes the
most wretched of slaves. But through this patriarchal order (deride it as they may) is to come
the emancipation of womankind, which has been decreed, as well as the restoration of all the
human family who have not sinned against all hope of their redemption. Whitney, Why We
Practice Plural Marriage, p. 55.

172 JD, XX, p. 26.

173 D&C 124:49. See also verse 53. After the vote of a general conference was taken
to sustain President Woodruff's manifesto against the further practice of plural marriage,
 466

President George Q. Cannon spoke to the Saints. He began by quoting D&C 124:49, then
explained: "It is on this basis that President Woodruff has felt himself justified in issuing this
manifesto."
Following this address, President Woodruff addressed the Saints. Having stressed that
he did not act "without earnest prayer before the Lord," he said: The Lord has required at our
hands many things ... that we were prevented from doing. The Lord required us to build a
Temple in Jackson County [Missouri]. We were prevented by violence from doing it. He
required us to build a Temple in Far West [Missouri], which we have not been able to do. A
great many things have been required of us, and we have not been able to do them, because
of those that surrounded us in the world ...
The Jewish nation and other nations rose up and slew the Son of God and every
Apostle but one that bore the Priesthood in that day and generation. They could not establish
the kingdom; the world was against them ....
Brother George Q. Cannon has laid before you our position. The Lord has given us
commandments concerning many things, and we have carried them out as far as we could;
but when we cannot do it, we are justified. The Lord does not require at our hands things that
we cannot do. -- "President Woodruff's Manifesto," pamphlet giving the proceedings of the
semiannual General Conference of The Church of Jesus Christ of Latter-day Saints, Monday,
forenoon, October 6, 1890, pp. 3, 7-9.

174 Meeting of the Quorum of the Twelve, September 30, 1890, reported in the
journal of Abraham H. Cannon, under date.

175 Deseret Evening News, October 6, 1890.

176 Minutes of the Quorum of the Twelve, op. cit.

177 MS, LIII (December 14, 1891), p. 796.

Notes to Chapter 14

1 D&C 107:41.

2 HC, IV, p. 207. See Volume II of this study, the section in chapter twelve entitled
"Righteous Men Fathers in Eternal Life."

3 HC, IV, pp. 207-208.

4 Ibid., V, pp. 1-2.

5 Abraham, Facsimile 2, Figure 3. See also Figure 7 and 8.

 467

6 HC, II, p. 309.

7 D&C 107:41-43.

8 For a statement of these promises and responsibilities, see Volume II of this study,
the section in chapter twelve entitled "Coming of Elias," and the section in chapter twelve
entitled "The Presiding Family."

9 Moses 6:13.

10 D&C 107:44.

11 Moses 6:17.

12 Moses 6:17.

13 D&C 107:45.

14 Moses 6:19.

15 D&C 107:46.

16 Moses 6:20.

17 D&C 107:47.

18 Moses 6: 21.

19 D&C 107:48-49. For the full account of Enoch's ministry, see Moses 6:26-68;
7:1-69; 8:1.

20 Moses 6:41-68; 7: 1.

21 Moses 7: 18.

22 Romans 9: 4.

23 Moses 7:16, 17.

24 Moses 6:25.

25 D&C 107:50.
 468

26 Moses 8: 2.

27 Moses 8: 3.

28 Moses 8: 5.

29 D&C 107:51.

30 HC, IV, p. 210.

31 Moses 8: 8.

32 D&C 107:52.

33 HC, IV, p. 210.

34 Moses 8: 27.

35 HC, IV, p. 210.

36 Moses 8: 19.

37 D&C 107:53.

38 D&C 107:54.

39 D&C 107:55.

40 HC, III, p. 388. See Volume II of this study, the section in chapter fifteen entitled
"Adam's Objectives in the Gospel."

41 HC, III, p. 389. The Prophet's reference to the Ancient of Days alluded to another
great patriarchal council to be held at Adam-ondi-Ahman in the last days, with the same
general objective"to prepare them for the coming of the Son of Man." -- Ibid., p. 386. By
means of this great consummating council, Christ would usher in His millennial reign on
earth. This council will be discussed in the next volume of this work.

42 The proceedings of the council were recorded in the book of Enoch. See D&C
107:57.

43 See Moses 7:16-19. Brigham Young stated that Enoch's people entered into a state
of rest -- returned to the presence of God by making their calling and election sure to
 469

celestial glory and being sealed to eternal life i before they acquired the power to be
translated. See JD, III, p. 320.

44 D&C 107:56.

45 Abraham 1:25-26.

46 JD, XV, p. 67.

47 Ibid.

48 Moses 7: 13.

49 Moses 8: 18.

50 MS, X (October 15, 1848), p. 305.

51 JD, XV, pp. 67-68.

52 The revelation states that Elias was the heavenly messenger who visited Zacharias,
the father of John the Baptist, and promised him that he would have a son who would "be
filled with the spirit of Elias." -- D&C 27:6-7. Luke reports that that messenger introduced
himself as Gabriel. -- Luke 1:19. According to Joseph Smith, Gabriel is the same person as
the man Noah. See HC, III, p. 386. It follows that Noah is Elias.

53 See I. R., John 1:28.

54 HC, III, pp. 388-389.

55 D&C 27: 7.

56 Luke 1: 17.

57 HC, VI, pp. 249-251.

58 D&C 27:6-7.

59 See D&C 86:8-10, for a statement that the restoration of all things consists,
essentially, in the re- establishment of the divine patriarchal order upon the earth in the last
days.

60 See HC, III, pp. 388-389.

 470

61 I. R., Genesis 14:27.

62 HC, V, p. 555.

63 Manuscript statement of Joseph Smith, July 23, 1843, Church Historian's Library,
Salt Lake City, Utah; found also in TPJS, p. 318.

64 Alma 13: 18.

65 I. R., Genesis 14:34.

66 HC, V, pp. 554-555.

67 JD, I, p. 261.

68 Abraham 1: 2-4.

69 Abraham 1: 18-19.

70 Abraham 2: 9.

71 D&C 132:30.

72 See D&C 132:29.

73 D&C 132:30.

74 Abraham 2: 9, 11.

75 JD, I, p. 261.

76 I. R., Romans 9:4-5.

77 HC, IV, pp. 359-360. See again the rights and privileges which were given to Seth
in the divine patriarchal order.

78 Abraham 2: 11.

79 See chapter twelve, the section entitled "The Predominance of Spiritual, Rather
Than Physical, Relationships."

80 Abraham 2:9-10.
 471

81 HC, III, p. 380. For further comments on this subject, see Volume II of this study,
the section in chapter six entitled "Source of Regenerating Power."

82 D&C 84:33-34. This statement was directed to those who received the priesthood
and magnified their callings, but it applied as a general principle to the faithful who
embraced the gospel from non-Abrahamic families and received the blessings of the
priesthood in the house of the Lord.

83 I. R., Romans 9:7.

84 Genesis 26:4.

85 Genesis 25:22-23; Romans 9:10-14.

86 Genesis 28: 3-4.

87 Genesis 28: 14.

88 See chapter twelve, the section entitled "The Contingent Nature of Man's Election."

89 Genesis 25: 34.

90 Genesis 26: 34-35.

91 JD, XXI, pp. 369-371.

92 Genesis 32: 28; 35: 10.

93 As an angel announced Jacob's change of name, he explained: "... for as a prince

hast thou power with God and with men, and hast prevailed." i Genesis 32:28. See also
Hosea 12:3-4.

94 Genesis 49: 28; Exodus 3: 16.

95 Exodus 19: 5-6; Deuteronomy 14: 2.

96 See Genesis 48 and 49.

97 See Volume I of this study, the section in chapter three entitled "Jacob's Prophetic
Blessing."

98 See ibid.
 472

99 3 Nephi 20: 22.

100 Genesis 37: 6-11.

101 1 Chronicles 5:1-2.

102 JD, XXI, p. 371.

103 I. R., Genesis 48:7-11.

104 2 Nephi 3: 5.

105 2 Nephi 4: 2.

106 See the section in chapter twelve entitled "The Book of Remembrance."

107 See 2 Nephi 3:9-10, 16-17; I. R., Genesis 50:24, 29, 34-38. Having stated that the
future deliverer would be called Moses, the Lord said to Joseph: "And by this name he shall
know that he is of thy house [among the Egyptians]; for he shall be nursed by the king's
daughter, and shall be called her son."-I. R., Genesis 50:29. To Joseph the Lord also said of
Moses: "I will give power unto him in a rod." -- 2 Nephi 3:17. Again: "I will raise up Moses,
and a rod shall be in his hand, and he shall gather together my people, and he shall lead them
as a flock, and he shall smite the waters of the Red Sea with his rod."-I. R., Genesis 50:34.
Still further:
I will give judgment unto him in writing. Yet I will not loose his tongue, that he shall
speak much, for I will not make him mighty in speaking. But I will write unto him my law,
by the finger of mine own hand; and I will make a spokesman for him.2 Nephi 3:17. Of the
future spokesman, the Lord declared: "His name shall be called Aaron." -- I. R., Genesis
50:35.
On the strength of the Lord's promise to him, the Patriarch Joseph declared to Israel: "I
am sure of the promise of Moses." -- 2 Nephi 3:16. "God will surely visit you, and bring you
out of this land, unto the land which he sware unto Abraham, and unto Isaac, and to Jacob."
Joseph therefore placed the Israelites under a solemn oath to preserve his body and carry it
with them out of Egypt. So they embalmed him, "and he was kept from burial by the children
of Israel, that he might be carried up and laid in a sepulchre with his father." -- I. R., Genesis
50:36-38. Compare Genesis 50:24-26; Exodus 13:19.

108 I.R., Genesis 50: 25.

109 2 Nephi 3: 4-5.

110 See Volume I of this study, the section in chapter one entitled "Joseph Smith of
the Lineage of Israel."
 473

111 2 Nephi 3:11-13, 19-21. For a similar statement, see I. R., Genesis 50:25-:33.
Other details of the prophetic vision of the descendants of the Patriarch Joseph have been
treated earlier in this study. See Volume I, the section in chapter three entitled "Biblical
Background Of The Book of Mormon."

112 See, for example, D&C 68:20; 107:17.

113 Genesis 48:1:3-20. See chapter twelve, the section entitled "The Birthright."

114 Jeremiah 31:9.

115 D&C 84:26-27. In ancient Israel under the law of Moses, this included the
responsibility of administering the law of carnal commandments.

116 D&C 84: 18.

117 D&C 107:13.

118 D&C 68:18. See also D&C 107:16. There is a legal way around this requirement
in the event one of the chosen family is not available or worthy to serve. The revelation
explained: "But, as a high priest of the Melchizedek Priesthood has the authority to officiate
in all the lesser offices he may officiate in the office of bishop when no literal descendant of
Aaron can be found, provided he is called and set apart and ordained unto this power, under
the hands of the First Presidency of the Melchizedek Priesthood." -- D&C 68: 19.

119 D&C 68: 20-21.

120 Exodus 30: 30-31, cited in Manuscript report of Joseph Smith's discourse, July
23, 1843, Church Historian's Library, Salt Lake City, Utah; found also in TPJS, pp. 318-319.

121 Exodus 40:13-15, cited in ibid. Moses therefore said of the priest of the tribe of
Levi: "For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the
name of the Lord, him and his sons for ever." -- Deuteronomy 18:5.

122 Manuscript report, op. cit. The Prophet explained: "The Lord promised Zacharias
that he should have a son who was a descendant of Aaron, the Lord having promised that the
priesthood should continue with Aaron and his seed throughout their generations." -- HC, V,
p. 257. George Q. Cannon therefore referred to John the Baptist as one "who was a literal
descendant of Aaron, and by virtue of that descent entitled to the keys of that Priesthood." --
JD, XXVI, p. 243.

123 See again Abraham 2: 10.

 474

124 D&C 84:33-34. Joseph Smith quoted the prophecy of Malachi concerning the
sons of Levi being sanctified so that they could offer an acceptable sacrifice in the last days
(See Malachi 3:1-3), then said to the Saints: "Let us, therefore, as a church and a people, and
as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in
his holy temple, when it is finished, a book containing the records of our dead, which shall
be worthy of all acceptation." -- D&C 128:24. This statement implies that the Saints were
sons of Levi.

125 See again HC, V, pp. 554-555.

126 Genesis 17:2-7; 35:9-12.

127 HC, V, p. 64.

128 Deuteronomy 17:14-15.

129 1 Samuel 13:13-14.

130 1 Samuel 16:1-3.

131 1 Chronicles 5: 2.

132 Genesis 49: 10.

133 Isaiah 9:6-7; 2 Nephi 19:6-7.

134 HC, VI, p. 253.

135 This was the order of the kingdom. Joseph Smith taught that "all the prophets" of
ancient Israel held the Melchizedek Priesthood. Manuscript statement, January 5, 1841,
Church Historian's Library, Salt Lake City, Utah; found also in TPJS, pp. 180-181. As a
political figure, David was subordinate to Samuel, and later to Nathan.

136 2 Samuel 7:8, 12-16.

137 Psalms 89:3-4, 19-20, 28-37. See also Psalms 132:11-12.

138 HC, VI, p. 253. See the statement on David in chapter twelve, the section entitled
"The Predominance of Spiritual, Rather than Physical Relationships." There is no
authoritative statement to indicate David's ultimate place in eternity, or the kingdom of glory
he will receive.
 475

139 See Volume II of this study, the section in chapter sixteen entitled "Israel The
Chosen People."

140 Matthew 15:24.

141 Matthew 10:5-6.

142 When Jesus announced that He had other sheep which were not of the Jewish fold
(John 10:16), His disciples supposed that He meant the gentiles. But, Jesus explained to the
Nephites, "they understood not that the Gentiles should be converted through their
preaching." Continuing, He said: "And they understood me not that I said they shall hear my
voice; and they understood me not that the Gentiles should not at any time hear my voice
that I should not manifest myself unto them save it were by the Holy Ghost." -- 3 Nephi 15:
22-23.

143 Matthew 21:33-43.

144 HC, V, p. 257.

145 Matthew 28: 19-20. See also Mark 16: 15.

146 Acts 1:6-7.

147 Acts 1:8.

148 3 Nephi 20:27.

149 HC, I, p. 313. See also Jacob 5:1-18.

150 HC, I, pp. 313-314. See also Volume II of this study, the section in chapter
sixteen entitled "Universal Apostasy."

151 HC, I, p. 313. For the statement by David to which the Prophet alludes, see Psalm
110: 1-3.

152 HC, I, p. 315. This subject will be treated in the next volume of this study.

Notes to Chapter 15

1 Revelations to the Prophet indicated that the work would be offered first to the
gentiles. But when the times of the gentiles were fulfilled, the day of Israel's redemption
 476

would fully arrive. This prophetic picture will he discussed in the next volume of this study.

2 For a statement which makes it clear that the restoration of all things was to he the
establishment of the divine patriarchal order on earth, see D&C 86:8-11.

3 D&C 132:40.

4 D&C 132:45.

5 HC, IV, p. 599.

6 Ibid., p. 492.

7 Ibid., pp. 492-493.

8 MA, I (July, 1835), p. 157.

9 Ibid., II (October, 1835), p. 198. For a detailed report of Moroni's message

concerning Israel in the last days, see ibid., I (April, 1835), pp. 109-112; HC, I, pp. 12-13.

10 Title page of the Book of Mormon. Moses committed to Joseph Smith and Oliver
Cowdery the keys of the gathering of Israel and the leading of the ten tribes from the land of
the north, Elias gave the rights and promises which God centered anciently in Abraham, and
Elijah revealed "the covenants to seal the hearts of the fathers to the children, and the
children to the fathers" within the elect family. -- D&C 110:11-16; HC, V, pp. 530, 555. See
also Volume II of this study, the section in chapter twelve entitled "Coming of Moses, Elias,
and Elijah."

11 HC, IV, p. 360. For a discussion of the subject of saviors on Mount Zion, see
Volume II of this study, chapter eighteen.

12 D&C 27:10; 103:17; 132:30-31; 136:21-22.

13 D&C 52:2.

14 Minutes of a meeting of the Richards and Young families, held January 8, 1845,
The Utah Genealogical And Historical Magazine, XI (July, 1920), p. 112.

15 Pratt, Key to Theology, p. 66, citing Isaiah 60:10, 12; 61:5-6. (Italics in the
original.)

16 Isaiah 52: 1.
 477

17 D&C 113:7-8.

18 D&C 84: 99.

19 D&C 86:8-11.

20 HC, I, p. 12.

21 Joseph Smith started to write his official history on April 27, 1838. See ibid., III, p.
25. He recorded the above statement in March, 1838.

22 The Prophet made clarifications on the first three of these figures only.

23 Isaiah 11:1.

24 D&C 113:1-2.

25 Isaiah 9:6.

26 Luke 1:32-33.

27 See Matthew 1:1-17; Luke 1:26-38; 2:4; 3:23-38. It was commonly understood by
the Jews that the Messiah would be a descendant of David. They therefore answered Christ's
query as to the paternity of the Messiah by saying he would be the son of David. But they
were confounded when Jesus pressed the issue further by referring to David's messianic
prophecy that Christ would come through David's lineage and also be David's Lord. "How
then," Jesus asked, "doth David in spirit call him Lord, saying, The Lord said unto my Lord,
Sit thou on my right hand, till I make thine enemies thy footstool? .... If David then call him
Lord," Jesus further inquired, "how is he his son?" -- Matthew 22:41- 46. To these questions
the Jews could not give an answer. They failed to comprehend the glorious truth that their
promised Messiah would be both the son of David and the Son of God; and as the latter, He
would be the God of Israel, David's Lord.

28 Isaiah 11:2-5.

29 Isaiah 11:6-9. See also 2 Nephi 30:8-18. This subject will be discussed in Volume
IV of this study.

30 Isaiah 11:11-13.

31 Isaiah 11:1.

32 D&C 113:3-4.
 478

33 Isaiah 11:10.

34 D&C 113:5-6.

35 See again D&C 132:40, 45.

36 D&C 132:30.

37 2 Nephi 3:3, 11, 12, 14-17. Brigham Young said: "Joseph Smith, junior, was
foreordained to come through the loins of Abraham, Isaac, Jacob, Joseph, and so on down
through the Prophets and Apostles; and thus he came forth in the last days to be a minister of
salvation, and to hold the keys of the last dispensation of the fulness of times. JD, VII, p.
290.

38 D&C 86:8-11. See also D&C 27:10.

39 2 Nephi 3: 7.

40 2 Nephi 3:13, 15.

41 JD, II, p. 269.

42 Minutes of a meeting of the Richards and Young families, op. cit., p. 107.

43 Ibid., p. 112.

44 Ibid., pp. 107-108.

45 HC, I, p. 12.

46 D&C 113:4, 6. Some students of the Prophet's thought conclude that both the rod
and the root may represent Joseph Smith. This writer suggests, however, that these figures
more appropriately represent two separate individuals in the latter days born of the same
lineage, one being a descendant of the other. This would mean that the rod was made to
represent Joseph Smith and the root a figure yet to come, raised up out of his descendants.

47 D&C 86:10.

48 See Joseph Smith's statement to this effect in HC, V, p. 64.

49 D&C 124:58.
 479

50 Journal and memoirs of Mary Elizabeth Rollins Lightner, pp. 2-3; Young Woman's
Journal, XVI (December, 1905), pp. 556-557. For a discussion of the points made in this
paragraph, see Volume II of this study, the section in chapter twelve entitled "Early
Beginnings of Divine Patriarchal Order."

51 From a signed affidavit by Mary E. Lightner, February 8, 1902, photostat copy of

the original in Church Historian's Library, Salt Lake City, Utah. Several years later she was
sealed to Joseph Smith as a plural wife, so this had no reference to a marriage sealing.

52 Journal History, April 9, 1837.

53 The report of this address is found in the journal of Samuel Holister Rogers, pp.
198-201, and the diary of William Bryan Pace, which contains a biography of his father,
James Pace, pp. 3-6. Both documents may be found in the Brigham Young University
Library. In light of this concept, the remarks of Brigham Young are of interest. Speaking at a
meeting of the Richards and Young families, he said:
Mother [Lucy Mack] Smith is here -- she is our mother, we hold her in a three-fold
bond, for we hold her by blood, by the Spirit, and by the Gospel. We are connected together.
-- Minutes of a meeting of the Richards and Young families, op. cit., p. 107.

54 HC, II, pp. 379-380. See Volume II of this study, the section entitled "Early
Beginnings of Divine Patriarchal Order."

55 D&C 110:11-16.

56 D&C 27: 6.

57 D&C 110:12. See also D&C 124:58; 132:30-31, 57.

58 D&C 124: 95. 59 D&C 124:57-58.

60 The Prophet ordained his father to the office of Patriarch to the Church, December
18, 1833, some time before Elias committed the full office and blessing of Abraham to the
Prophet, in April, 1836. It was this earlier office which was later conferred upon Hyrum
Smith and has since that time been held as a general rule by one of his descendants.

61 JD, XXV, p. 367.

62 Letter of Joseph Smith III to John Henry Smith, written at Lamoni, Iowa, January
20, 1886, University of Utah Library, pp. 2-3.

63 See chapter twelve, the section entitled "The Contingent Nature of Man's Election."
 480

64 The Complainant's Abstract of Pleading and Evidence, in the case commonly

referred to as the "Independence Temple Lot Case," between the Reorganized Church of
Jesus Christ of Latter Day Saints and the Church of Christ, at Independence, Missouri
(Lamoni, Iowa, 1893), p. 79. (Italics in the original.) See also p. 63.

65 Joseph Smith III to John Henry Smith, p. 3. See also p. 8. In support of this fact,
see MS, VII (May 1, 1846), p. 134; Lee, Mormonism Unveiled, p. 155; Miller, A Mormon
Bishop and His Son, p. 135; Correspondence of Bishop George Miller (no date or place of
publication), p. 23.

66 See HC, IV, pp. 603-604.

67 See the section later in this chapter entitled "Commission of the Keys of the
Kingdom to the Twelve."

68 See Whitney, Plural Marriage As Taught By The Prophet Joseph, pp. 24-25, where
this fact is stressed.

69 Ibid., p. 23.

70 Joseph Smith gave the Twelve Apostles, with Brigham Young at their head, all the
powers and keys to establish the presiding office of the divine patriarchal order, and in this
sense the appointments which Moses, Elias, and Elijah gave the Prophet in the Kirtland
Temple have remained in the Church. Under that authority, every faithful man who receives
the full rites and ordinances of the temple is given all the general blessings, powers, and
promises of Abraham, pertaining to his posterity. But the office of Presiding Patriarch has
not yet been given to one of Joseph Smith's descendants.

71 HC, I, p. 313; Romans 11:25-27; Isaiah 59:20-21.

72 D&C 133:32.

73 D&C 27: 10.

74 D&C 96:7. In 1838, Wandle Mace was ordained an Elder by Orson Pratt, in New
York City. Elder Mace wrote: "Orson Pratt having arrived from the West, took charge of the
mission: and very soon after his arrival he ordained me to the office of an Elder, and while
his hands were upon my head he broke out in tongues -- I had never heard a manifestation of
the gift of tongues before, after the tongue, he said: 'You are of the seed of Joseph, and of the
tribe of Ephraim.' " -- Journal of Wandle Mace, p. 21.

75 Minutes of a meeting of the Richards and Young families, January 8, 1845, op. cit.,
pp. 107-108, 115. For other statements identifying the Saints as being primarily of the tribe
 481

of Ephraim, see HC, III, p. 52; IV, pp. 8, 13, 222; JD, XXII, p. 233.

76 D&C 64:36-37, 41-42.

77 Manuscript report by Oliver Cowdery, in his handwriting, December 18, 1833,

Church Historian's Library, Salt Lake City, Utah; found also in Joseph Fielding Smith,
Church History and Modern Revelation, I (Salt Lake City, 1953), pp. 473-474. Excerpts
from these blessings are found in TS, VI (July 1, 1845), pp. 947-948; HC, I, pp. 465-467.
See also the latter source, pp. 443-444.

78 Ibid.; found also in TPJS, p. 40; Lucy Mack Smith, History of Joseph Smith, p.
309.

79 D&C 124:91. See also HC, IV, p. 229.

80 Manuscript report of Joseph Smith's discourse, July 223, 1843, Church Historian's
Library, Salt Lake City, Utah; found also in TPJS, p. 319.

81 See D&C 68: 17-18; 107: 13-16.

82 HC, II, pp. 477-478.

83 D&C 68:19; 107:17.

84 D&C 109:63.

85 HC, VI, p. 253.

86 Revelation through the Prophet to Newel K. Whitney, Nauvoo, Illinois, July 27,
1842.

87 See Volume II of this study, chapters eleven and twelve.

88 Deseret News, May 20, 1886; Jenson, Historical Record, VI, p. 219.

89 HC, IV, pp. 608-610.

90 Ibid., VI, pp. 184-185.

91 Ibid., V, pp. 554-556.

92 Ibid., VI, pp. 319, 474, 478.

 482

93 Ibid., V, pp. 424; VI, p. 306.

94 Ibid., IV, pp. 602-607.

95 Ibid., V, pp. 256-259. See also ibid., pp. 61-66.

96 Ibid., pp. 554-556.

97 Ibid., IV, pp. 358-360; manuscript report of Joseph Smith's discourse July 23,
1843, Church Historian's Library, Salt Lake City, Utah; found also in TPJS, pp. 318-319.

98 HC, V, pp. 387-390, 401-403.

99 Ibid., pp. 529-531, 554-556; VI, pp. 183-185, 249-254.

100 Ibid., VI, pp. 302-317, 473-479.

101 See D&C 76.

102 HC, V, p. 402.

103 The minimal requirements to enter the celestial kingdom are set forth in D&C
76:51-53. But to become heirs as priests and kings in the Father's kingdom, as described in
D&G 76:55-56, required men to embrace the full law of the divine patriarchal order.
Obviously the Prophet had omitted giving the more detailed law and requirements when he
dictated that revelation in 1832.

104 HC, V, p. 403.

105 Ibid., II, p. 477.

106 Ibid., V, p. 530.

107 Ibid., p. 424.

108 Ibid., p. 529.

109 Ibid., p. 554.

110 Ibid.

111 Ibid., VI, p. 223. Again he said: "Any man may believe that Jesus Christ is the
Son of God, and be happy in that belief, and yet not obey his commandments, and at last be
 483

cut down for disobedience to the Lord's righteous requirements." -- Ibid., V, p. 426.

112 Ibid., V, p. 530.

113 Jenson, Historical Record, VII, p. 529; JD, II, p. 217.

114 HC, V, p. 510. With possible reference to this address, James W. Pippen said: "I
heard him [Joseph Smith] speak on the marriage covenant for time and eternity, and on one
occasion he remarked that Abraham and Jacob, prophets and men of God, were given the
privilege of having more wives than one at the same time, and he said -- 'Would it be wrong
for good men to have more than one wife at the same time in our day?'" Elder Pippen stated
that "this occurred about the time the revelation was written on Celestial Marriage, or the
Eternity of the Marriage Covenant." -Young Woman's Journal, XVII (December, 1906), p.
540.
Bathsheba W. Smith, wife of George A. Smith, also stated of the Prophet: "I heard him
preach that the ancient order of Abraham should be restored."-Juvenile Instructor, XXVII
(June 1, 1892), p. 344.

115 HC, V, p. 510.

116 D&C 124:94-95.

117 See, for example, HC, I, pp. 39-41; D&C 110.

118 Manuscript History of the Church, Book A, I, December 5, 1834, Church

Historian's Library, Salt Lake City, Utah. See also HC, II, p..176. In giving this office to
Oliver, the Prophet said: "Brother in the name of Jesus Christ of Nazareth, who was crucified
for the sins of the world, that we through the virtue of his blood might come to the Father, I
lay my hands upon thy head and ordain thee a President of the High and Holy Priesthood, to
assist in presiding over the Church, and bearing the keys of this kingdom." -- Ibid.

119 HC, V, p. 510.

120 Idem.

121 See Manuscript History of the Church, op. cit.

122 HC, V, p. 510. That the Prophet was speaking of building the divine patriarchal
order is apparent from his added comment, that in his address he "touched upon the subject
of the everlasting covenant, showing that a man and his wife must enter into that covenant in
the world, or he will have no claim on her in the next world." -- Ibid. He also taught that
those who had no opportunity to obey the law of God could be ministered to vicariously
after death. See Volume II of this study, the section in chapter seventeen entitled
 484

"Administering Of Higher Ordinances For Dead."

123 Ibid., p. 512.

124 Idem.

125 Ibid., pp. 517-518.

126 See, for example, ibid., pp. 516, 518.

127 Manuscript report of Joseph Smith's discourse, July 23, 1843, found in TPJS, p.
318. In another report, the Prophet was said to have commented: "It is strange, brethren, that
you have been in the Church so long, and not yet understood the Melchizedek Priesthood." --
HC, V, p. 518.

128 Manuscript report of Joseph Smith's discourse, July 23, 1843, quoting Revelation
1: 6; 5: 10.

129 Omni 12.

130 See chapter twelve, the section entitled "The Political Features of the Divine
Patriarchal Order."

131 See Mosiah 2:4-6; 6:3.

132 3 Nephi 5:12.

133 Mosiah 25: 19; 26:8.

134 After the death of the Prophet, William Smith asserted that his relationship as a
brother to Joseph Smith entitled him to preside over the Saints in all functions of the
perfected kingdom which the latter-day Seer sought to establish. See, for example, HC, VII,
p. 433. In setting forth this unjustified claim, he proposed that the kind of relationship be
established which the Prophet alluded to in his address on Sunday, July 16, 1843. To the
Twelve, William wrote:
If you will publish in the [Nauvoo] Neighbor and Times and Seasons the true state of
the case in regard to my office as Patriarch over the whole Church, this will give me a right
to visit all branches of the Church, and intrude on no man's rights; and further to attend to all
of the ordinances of God [by which the divine patriarchal order could be built up unto
himself], no man being my head, I will reconcile all difficulties, and Elder Young can stand
as the President of the Church, and by my most hearty wish and consent. This will settle all
difficulties and restore peace and good order, and farther than this, I cannot say, only that I
want all men to understand that my father's family are of the royal blood, and promised seed,
 485

and no man or set of men can take their crown or place in time nor eternity. -- Journal of
John Taylor, June 30, 1845, cited in B. H. Roberts, Succession in the Presidency of The
Church of Jesus Christ of Latter-day Saints (Salt Lake City, 1894), p. 22.
For a well-documented. study of the life of William Smith that touches on the claim he
made, see Calvin P. Rudd, "William Smith: Brother of the Prophet Joseph Smith,"
unpublished Master's Thesis, Brigham Young University, 1973.

135 Revelation to John Taylor, June 27, 1882. Less than two months after the
Prophet's death, William Smith wrote to Brigham Young on the subject of lineal rights
within the Smith family, stating:
My father & Brothers are gone & I am but a youth & alone & who will be my friend
here on earth. Need I say anymore. Will the brethren remember me & my claims in the Smith
family. I do not mean a succession as a prophet in Joseph's place for no man on earth can fill
his place. He is our Prophet, Seer, Revelator, Priest, & King in time & in eternity, & hence
the 12 came next to him on earth or in heaven. -- Letter dated August 21, 1844. After the
death of Hyrum, Joseph, and Samuel Smith, William had claim by lineage upon the office of
Patriarch to the Church.

136 Letter written by Miller at St. James, Michigan, June, 1855, in John Zahnd MSS,
Manuscript Division, New York Public Library. The writer first came across this statement
while studying at this library in August, 1963.

137 Zion's Harbinger and Baneemy's Organ, III (July, 1853), p. 52. Some who
defected and others who opposed the Prophet misinterpreted his actions and used that which
he did against him. See George T. M. Davis, An Authentic Account of the Massacre of
Joseph Smith, the Mormon Prophet, and Hyrum Smith, His Brother ... (St. Louis, 1844), p. 7;
Thomas Ford, History of Illinois (Chicago, 1854), pp. 321-322.

138 Manuscript report of Joseph Smith's discourse, July 23, 1843.

139 HC, III, p. 386.

140 Joseph Smith made the above statement in regard to Adam and Noah, both of
whom held political power in the divine patriarchal order of their day. See Abraham 1:25-26.
See also the Prophet's statement concerning David's loss of political rights under the
priesthood in eternity, due to his transgression on earth. -- HC, VI, p. 253.

141 These themes will be developed more fully in the next volume of this study.
Joseph Smith's intentions and actions were distorted and used by his enemies to generate the
opposition which resulted in his death. The publishers of the Nauvoo Expositor, a paper
which sought to expose and oppose the Prophet, published the resolution: "We will not
acknowledge any man as king or law-giver to the church; for Christ is our king and
law-giver." -- Nauvoo Expositor, I (June 7, 1844), p. 2. Wilson Law, a publisher of that
 486

organ, sought to get a warrant for treason issued, charging that when Joseph Smith was
preaching from Daniel 2:44, he "said that the kingdom referred to was already set up, and
that he was the king over it."-MS, XXIV (May 1, 1862), p. 359; HC, VI, pp. 568-569. See
Volume I of this study, the section in chapter one entitled "Daniel's Prophecy."

142 D&C 1: 17.

143 This view was reflected in Brigham Young's action before he led the Saints west
from Nauvoo. First he wrote letters to the governors of all the states in the union requesting
an asylum within their respective borders. These requests were refused "either by silent
contempt or a flat denial in every instance." President Young explained: "We did this to
deprive them of the chance of saying at the day of judgment, 'You could have had an asylum
with us if you applied for it.'" -- JD, XI, p. 18; XII, pp. 285-286.

144 D&C 107:23-24, 33-35; HC, II, p. 200.

145 See Volume II of this study, the section in chapter twelve entitled "Restoration Of
Keys Of Divine Patriarchal Order."

146 HC, VI, p. 251.

147 Oliver Cowdery received them with the Prophet, but shortly thereafter was
severed from the Church.

148 MS, V (March, 1845), p. 151. Wilford Woodruff stated that this series of
meetings began the latter part of December, 1843, and continued until about the first of
April, 1844. See his signed statement entitled "Testimony of Wilford Woodruff, Concerning
Remarks by Joseph Smith to the Twelve Apostles and Others," Salt Lake City, September
21, 1883, Church Historian's Library, Salt Lake City, Utah. Orson Hyde stated that the
charge which the Prophet gave the Twelve was delivered in March, 1844. See his letter to
Ebenezer Robinson, September 19, 1844, published in The Return, published by Robinson at
Davis City, Iowa, II (April, 1890), p. 253.

149 TS, V (September 15, 1844), p. 651; MS, V (December, 1844), p. 104. The
Prophet was capable of a wide range of emotional expression, from sternness in rebuke to
boyish conviviality in registering joy. Helen Mar Whitney, who no doubt received the
information from her father, Heber C. Kimball, said: "After he had rolled off the load or
delivered unto their [the Twelve's] hands the keys of the kingdom, he jumped and clapped
his hands like a young school boy let out to play." -- Whitney, Plural Marriage As Taught By
The Prophet Joseph, p. 12.

150 TS, V (November 1, 1844), p. 698; MS, V (December, 1844), p. 109.

 487

151 A study of the journal of Wilford Woodruff during the early months of 1844
confirms this fact.

152 Wilford Woodruff stated that the Twelve received "the keys" of the kingdom of
God "in the endowments they ... received under the hands of the Prophet Joseph." -- TS, V
(November 1, 1844), p. 700; MS, V (December, 1844), p. 111.

153 TS, V (November 1, 1844), p. 693; MS, V (January, 1845), p. 123.

154 Testimony of Wilford Woodruff, September 21, 1883, Church Historian's Library,
Salt Lake City, Utah. In a letter to Heber J. Grant, dated March 26, 1887, Elder Woodruff
said:
John Taylor and Wilford Woodruff are the only two men now living in the flesh who
listened to the words and charge of Joseph Smith the Prophet to the Twelve Apostles before
his death when he said, "Brethren, I have had sorrow of heart for fear I might be taken away
with the keys of the Kingdom of God upon me before I sealed them upon the heads of other
men. But I thank God I have lived to see the day when I have had power to give the Twelve
Apostles their endowments. And I have now sealed upon your heads all the keys of the
kingdom of God and the powers of the Holy Priesthood, which God has sealed upon me.
And now I roll off the labor and work of the Church and Kingdom of God upon the
shoulders of the Twelve Apostles. And I now command you in the name of Jesus Christ to
round up your shoulders and bear off this church and Kingdom of God on the earth before
heaven and earth, and before God, angels, and men, and if you do not do it you will be
damned." -- Letter in Church Historian's Library, Salt Lake City, Utah.

155 The Return, II (April, 1890), p. 253.

156 TS, V (October 15, 1844), p. 686; Supplement to MS, V (December, 1844), p. 1.

157 MS, V (March, 1845), p. 151.

158 They did, however, have to be ordained to the Melchizedek Priesthood.

159 TS, V (November 1, 1844), pp. 693-694; MS, V (January, 1845), p. 123. For a
statement by George A. Smith, see MS, XXXVII (February 2, 1875), p. 66.

160 HC, VH, p. 235. Sidney Rigdon did not receive the full rights which Joseph Smith
gave to the Twelve, with their related powers. See TS, V (September 2, 1844), p. 638; MS,
XXXVII (February 2, 1875), p. 66. Though President Rigdon had been ordained a prophet,
seer, and revelator, as a counselor in the First Presidency, Heber C. Kimball said of him: "He
has not got the same authority as others; there are more than thirty men who have got higher
authority than he has." -- TS, V (October 1, 1844), p. 663. Those men had received a fulness
of the priesthood in the divine patriarchal order. Their power in the priesthood was greater
 488

than that of Sidney Rigdon as a counselor in the First Presidency of the Church, who lacked
the fulness of the priesthood conferred in the eternal family order.

161 HC, IV, pp. 604, 605.

162 Ibid., p. 570.

163 Ibid., III, p. 380.

164 Testimony of Wilford Woodruff, September 21, 1883.

165 Conference Report, April, 1898, p. 89. Elder Woodruff spoke repeatedly of this
meeting and declared that the Prophet's "face shone like amber," and that he "was
transfigured before them," being "covered with a power that I had never seen on any man in
the flesh before." -- Young Woman's Journal, V (August, 1894), No. II; Diary of Oliver B.
Huntington, Part II, p. 378; Journal History, March 12, 1897.

166 Isaiah 4: 5.

~~~dding to and embellishing the temple buildings. The elaborate design conceived and
projected by Herod had been practically completed; the temple was well-nigh finished, and,
as soon afterward appeared, was ready for destruction. Its fate had been definitely foretold
by the Savior Himself." -- From the author's House of the Lord, pp. 54-61.