Gospel Themes

The Church Law.—The standing law to the Church upon this subject is as follows:

"Inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents;

"For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized;

"And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands." (D.& C.68:25-27.)

The Laying On of Hands.—The laying on of hands is the divinely-authorized method of administering spirit baptism, in other words, imparting the Holy Ghost. It is plainly taught in the Scriptures. For instance:

"Then laid they their hands on them, and they received the Holy Ghost."

"And when Simon saw that through laying on of the apostle's hands the Holy Ghost was given, he offered them money,

"Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." (Acts 8:17-19.)

The laying on of hands for the gift of the Holy Ghost was an ordinance in the Christian church for centuries. The ordinance remained with the church much longer than did the Holy Ghost. Cyprian mentions it in the third century; Augustine in the fourth. Gradually, however, it began to be neglected, until finally some of the sects repudiated it, while others, retaining the "form of godliness," denied "the power thereof."

So much stress having been laid upon immersion, as the proper mode of baptism, one might be led to inquire, Why are we not immersed in the Spirit, as well as in the water? I answer: How know you that we are not? To which the reply may be: We see the water, and are put under it by the priest: but when we are confirmed or baptized with the Spirit, the elders lay their hands upon our heads and say, "Receive ye the Holy Ghost." There is no immersion about that; we are not dipped or plunged: the Spirit is poured upon us.

Be not too sure that there is no immersion about it. The fact that you do not see it is no conclusive argument against the proposition. We see the water because it is a temporal element: but spiritual things are discerned by the Spirit. As to the pouring process—may not enough of an element be poured upon a person to bury him therein? Or must that in which a person is buried necessarily come from beneath? It was not so in the days of Noah, when it rained forty days and forty nights that the earth might be buried in water. As much water came from above as from beneath at that time.

John the Baptist, when proclaiming the Christ, said: "There cometh One mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. I indeed have baptized you with water; but he shall baptize you with the Holy Ghost" (Mark 1:7,8). More than one baptism is here mentioned, but it is baptism in each case; and baptism signifies immersion. The candidate for baptism cannot well be dipped or plunged in the Spirit, since the Spirit is above, while the water is beneath; but he may be covered by or "clothed upon" with the Holy Ghost, nevertheless. The essential point in baptism is not the dipping or plunging, but the burying and bringing forth.

Baptism, a Symbol of Creation.—Baptism symbolizes creation. Earth, created for Adam and his seed, was baptized—"born again"—for Noah and his posterity. Baptized with water in that day, it will yet be baptized with the Holy Ghost and with fire. The laying on of hands and the descent of the Spirit from above, may possibly typify the glorious baptism that earth will yet undergo, when the Spirit is poured out upon her from on high, and she is covered therewith as completely as with water in the days of Noah. "I will pour out my Spirit upon all flesh," said the Lord by the Prophet Joel (2:28). When that prophecy is fulfilled, earth will receive her spirit baptism, and in due time be ready for her baptism of fire.

Fire and the Holy Ghost.—God "dwells in eternal fire" ("Joseph Smith's Teachings," p. 82), where no mortal could approach him unconsumed. But mortals may receive the Holy Ghost with safety. Again: the inhabitants of the telestial world receive the Holy Spirit through the ministrations of the terrestrial; "but where God and Christ dwell they cannot come, worlds without end." By her fiery baptism, earth will be consumed; her mortal elements will melt with fervent heat, and the purified remains, immortal and in a state of resurrection, will be converted into a celestial sphere, a glorified abode for the righteous.

Baptism Symbolizes Birth.—Every resurrection is a birth, and every birth implies a previous burial. No seed germinates till it dies, or appears to die, and is buried. The farmer plants that there may be a springing forth of new life from the germ of the old. Every seed sown in the likeness of Christ's death shall be in the likeness of his resurrection; that is, if it be a good seed, properly buried in good ground.

Every birth, I say, implies a previous burial. This is true of time in its relations to eternity. Coming into this life involves departure out of a previous life, and burial in this life implies birth into the next. The sun, setting upon the western hemisphere, rises upon the eastern; and sets upon the eastern to rise upon the western. The setting and rising of the sun; sleep followed by waking; winter with its icy fetters and shroud of snow, succeeded by spring in garments of green, with its bright flowers, singing birds, and laughing streams; all these suggest burial, and resurrection—and consequently baptism.

Born of God.—To be "born of God" literally means to come forth from God. "Born of woman" has a like significance. We have a Father and a Mother in heaven, in whose image man was created, male and female. We came forth from them—were begotten and born of them in the spirit, as much so as we were afterwards begotten and born in the flesh; and we must be begotten and born again, in the similitude of those other begettings and births, or we cannot regain the presence of our eternal Father and Mother.

"Children of My Begetting."—Baptism signifies the creation of souls for the kingdom of God. The priest who immerses, or the elder who confirms, is the spiritual progenitor of the person baptized. "Children of my begetting," Paul terms those receiving the gospel through his instrumentality. To baptize is to perform, in a spiritual way, the functions of fatherhood. Motherhood is the sacred symbol of the baptismal font. Hence, baptism must be by divine authority—must have the sanction of heaven upon it. There must first be a marriage, a union between heavenly powers and earthly agents; otherwise the baptism will be unlawful, the birth illegitimate, the act of begetting a crime! Baptisms, like marriages, performed without divine authority, will have no effect when men are dead.

Suggestive Symbolism.—The significance of baptism is suggested by the very career of that Divine Being whose descent from heaven to earth, and whose ascent from earth into heaven, is the sum and substance of the Gospel story. His experience from the time he left his celestial throne, to the time he returned thither, was it not a descending below, and a rising above, all things? Did he not lay down his life and take it up again, as the Father had done before him? Is it not just possible that baptism was instituted to symbolize this mighty birth, this mortal burial, with its immortal resurrection?

When the Gods sat in council to consider the creation and redemption of this planet, what was their great thought and the theme of their deliberations? Was it not a going down and a coming back—not only on their part, for creative and redemptive purposes, but also on the part of their offspring, for purposes of experience and progression? What wonder, then, if in the gospel plan, whereby the spirits of men and women might accomplish this foreordained descent into, and ascent out of, the world, there should be an ordinance symbolical of the vast vicissitude?

Moreover, in the symbolism of the scriptures this world is represented by water. "In the beginning God created the heaven and the earth, and the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters." Here, at the very dawn of creation, are the two principles or elements—spirit and water—with which baptisms are performed—one creative, the other creatable; one representing heaven, the other, earth. Note the reference in Daniel (7) to beasts, representing earthly governments, coming up from the sea. Note the Savior's parable, likening the kingdom of heaven to a net cast into the sea; the sea symbolizing the world, the fishes, the souls drawn out of the world. Note also Revelation (13) where a beast representing anti-Christ, rises out of the sea: and (17) where a woman, the Mother of Harlots, representing a great city reigning over the kings of the earth, is described as "sitting upon many waters"—the waters signifying "peoples and multitudes and nations and tongues."

Much of the body of this world—the physical frame of a spiritual creation—is water, even parts of it that seem solid. Science so affirms, and who can gainsay it? Walt Whitman, that eccentric poetic genius, speaks of "the slumbering and liquid trees." Thales, the founder of Greek philosophy, started out with the proposition: "All things are water." He ascribed to water the powers of creation, supposing that he had found in it the primal element, or great first cause. He omitted the real creative principle—the Spirit of God, which in the beginning "moved upon the face of the waters," or as Milton says, "dove-like sat brooding on the vast abyss." Thales being a physicist, took no account of the spiritual. Geology asserts that the earth was once submerged in water. The scriptures also declare it, and without reference to the deluge. "Let the dry land appear!"—the very words suggest baptism, birth, creation—the emergence of a primitive planet from the womb of the waters. Water, symbolically if not literally, represents the temporal part of creation, including the body or mortal part of man.

Is not baptism, therefore, in its two-fold character and significance, suggestive of the soul's passing out from this watery world, into the spirit world, and thence, by resurrection, into eternal glory? It is only a suggestion, but it seems to emphasize, for me, the reason why the doorway to the Church and Kingdom of God is a double doorway, a dual birth, a baptism of Water and of the Spirit?

Priesthood and Church Government

CHAPTER I

Divine Authority

"Priest" Defined.—The English word "Priest" is generally derived from the New Testament term "presbyter" (Elder), which means "to preside." Aristotle's definition of "Priest" is, "presiding over things relating to the gods." Similar to this is Paul's understanding of the term, as expressed in Heb. 5:1: "Every high priest taken from among men is constituted on the behalf of men, with respect to their concerns with God, that he may present both gifts and sacrifices for sins." In Arabic, the word denotes to prophesy, to foretell, as a soothsayer, also to act as a mediator or middle person in any business. In the earliest families of the race of Shem, the offices of priest and prophet were united, so that the word originally meant both. The Hebrew idiom kept one part of the idea, and the Arabic another. The primary meaning of the Hebrew word is regarded to be the rendering of honorable and dignified service, like that of ministers of state to their sovereign.

Meaning of "Priesthood."—"Priesthood" is the office or character of a priest. The term also denotes the execution of that office, and signifies a class of priests, or the order of men set apart for sacred offices—priests collectively.

So much for human wisdom, and what it has gleaned upon this subject from the literary fields of the past.

To the Latter-day Saints, who owe most of their knowledge concerning it to modern revelation, "Priesthood" means divine authority, conferred upon men chosen of God to officiate in his name and in his stead. It also signifies the men bearing that authority, the possession of which constitutes them legal representatives of the Almighty. "No man taketh this honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5:4.)

Necessity for a Priesthood.—The necessity for a priesthood is as obvious as the necessity for a gospel. The laws of God, like the laws of man, require officers and a government to administer them. God cannot be everywhere in person. He is omnipresent by his Spirit, his power, his authority, and his influence. But in person, being in the form of man, he is subject to certain limitations, imposed by eternal law and the very nature of things. There are some things that even the Omnipotent cannot do. I speak it with all reverence, and for a good purpose—the teaching of the truth in plainness. For instance, he cannot make something out of nothing, though many pious people ascribe to him that power—the power to perform the impossible and absurd. He cannot be in two or more places, at precisely one and the same time—not in person. Therefore, to carry on his work throughout the universe, he must have agents to represent him, and this is the fundamental fact underlying the necessity for a Priesthood and a Church organization.

President Smith's Definition.—When we speak of Priesthood we mean God's authority, and the men holding that authority, to administer the laws and ordinances of the gospel. Let me cite here some remarks made by President Joseph F. Smith, at a general conference of the Church. Said he:

"What is Priesthood? It is nothing more nor less than the power of God delegated to man, by which man can act in the earth for the salvation of the human family, in the name of the Father and the Son and the Holy Ghost; and act legitimately in assuming that authority—an authority that has been given in this day in which we live, by ministering angels and spirits from above, direct from the presence of Almighty God, who have come to the earth and administered the priesthood to the children of men. * * * It is the same power and priesthood that was committed to the disciples of Christ while he was upon the earth; that whatever should be bound on earth should be bound in heaven, and whatever should be loosed on earth should be loosed in heaven."

The Principle of Representation.—Inherent in the Priesthood is the principle of representation. Priesthood, as President Smith affirms, is the delegated authority of God, and so plenary and far-reaching are its powers, that when those holding that authority are in the line of their duty, and have the spirit of their calling, their official acts and utterances are as valid as if God himself were personally present, doing and saying what his servants do and say for him.

A Soul-Searching Admonition.—A tremendous power for frail mortal man to wield! Yes; and to guard against its abuse, the exercise of this divine prerogative by weak human beings is hedged about with certain conditions and limitations, as indicated by the following inspired admonition from the lips of Joseph the Seer:

"Behold, there are many called, but few are chosen. And why are they not chosen?

"Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—

"That the rights of the Priesthood are inseparably connected with the powers of heaven, and that 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, our 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.

"Behold! ere he is aware, he is left unto himself, to kick against the pricks; to persecute the saints, and to fight against God.

"We have learned, by sad experience, that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion.

"Hence many are called, but few are chosen.

"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 be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth, and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee for ever and ever."—(D. and C. 121:34-46.)

An Echo from Eternity.—Can anyone, enlightened by the Holy Spirit, doubt the heavenly origin of such wise and sublime instructions? Are they not virtually an echo from the heights of eternity, where the Gods sat in council before the foundation of the world, and decreed freedom, not tyranny; persuasion, not compulsion; charity, not intolerance, to be the platform upon which the servants of God should stand?

"Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also that I should give unto him mine own power, by the power of mine Only Begotten I caused that he should be cast down." (Moses 4:3.)

A Gold and Silver Shield.—But there is another side to the question. It is a gold and silver shield that we are contemplating. If those bearing the priesthood are careful to confine themselves to the lawful and legitimate exercise of the sacred powers conferred upon them, acting as men of God should act, and doing no other things than those commanded by divine revelation or inspired by the Holy Spirit; what then? In that event the responsibility shifts to other shoulders, and just how weighty the responsibility is, the Savior himself tells in the following prophetic parable:

How God Will Judge the World.—"When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

"And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

"And he shall set the sheep on his right hand, but the goats on the left.

"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

"For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

"Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

"Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink?

"When saw we thee a stranger, and took thee in? or naked, and clothed thee?

"Or when saw we thee sick, or in prison, and came unto thee?

"And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.

"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

"For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink:

"I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

"Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

"Then shall he answer them, saying. Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

"And these shall go away into everlasting punishment; but the righteous into life eternal." (Matthew 25:31-46.)

This, then, is one of the moral standards by which men and nations will be judged: How have you treated my servants whom I sent unto you? Happy the man or the nation who can truthfully reply to the Just and Righteous One in that day: Lord, I rendered unto thy servants the same respect and obedience that I would have shown unto thee, hadst thou been present in person.

Warning and Exhortation.—The Savior's solemn warning to the world may well be supplemented by his servant Joseph's impressive exhortation to the Priesthood and the Church in general. He was addressing the apostles and some of the seventies, prior to their mission to Europe, in the summer of 1839:

"O ye Twelve! and all Saints! profit by this important key—that in all your trials, troubles, temptations, afflictions, bonds, imprisonments and death, see to it, that you do not betray Heaven; that you do not betray Jesus Christ; that you do not betray the brethren; that you do not betray the revelations of God, whether in the Bible, Book of Mormon, or Doctrine and Covenants, or any other that ever was or ever will be given and revealed unto man in this world or that which is to come. Yea, in all your kicking and flounderings, see to it that you do not this thing, lest innocent blood be found upon your skirts, and you go down to hell. All other sins are not to be compared to sinning against the Holy Ghost, and proving a traitor to the brethren." (History of the Church," Vol. III, p. 385.)

Such warnings give added weight to an ancient admonition that comes sounding through the centuries: "Touch not mine anointed; do my prophets no harm."

Agents of the Almighty.—What it means to bear the Priesthood and to officiate therein, is made clear to the comprehension by considering men clothed upon with divine authority as agents of God, sent forth to transact business in his name and in his interest. What kind of men ought they to be, and what is required of them by Him who sent them forth? Such a question can have but one consistent answer: They should be men who will represent him truly and faithfully. They should reflect his intelligence, his goodness, his benevolence, and as diligent, upright agents of the One who commissioned and empowered them to carry on his work, follow closely the instructions that he has given, doing conscientiously and thoroughly what they sincerely believe he would do were he present in his own proper person. Such men should live so near to the Lord, that when the letter—the revealed word—falls short, the Spirit that inspired it, resting upon them as a continual benediction, can readily give "line upon line" of revelation, flash upon flash of inspiration, to illumine and make plain the path they are to tread. This is what it means to be an agent of the Almighty, a representative of God.

"And whatsoever they shall speak when moved upon by the Holy Ghost, shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation."—(D. and C. 68:4.)

CHAPTER II

Divine Authority, Continued

A Twofold Power.—In an article on Priesthood, prepared by the Prophet Joseph Smith, and read at a conference of the Church in Nauvoo, Illinois, October, 1840, the following sentences occur: