Origin of the 'Reorganized' Church and the Question of Succession

by Joseph Fielding Smith

GURLEY'S AUTHORITY.

Zenas H. Gurley, who also laid hands on the head of Joseph in that "ordination," was ordained to the office of a Seventy in Nauvoo in 1844 under the direction of President Joseph Young. Members of the "Reorganization" claim that he was ordained a Seventy in Far West, Mo., in 1838, but this is not the fact. The records in the Historian's office show that this man was ordained in 1844, as I have stated, and the following year—April 6, 1845—he was made the senior president of the Twenty-first quorum of Seventy. He left the Church as did William Marks, and therefore lost his Priesthood and had none to confer on the head of Joseph Smith.

Now the revelation clearly indicates that no man is called to build up the Church unless it is known to the Church that he has been properly ordained to that calling, by the heads of the Church. But these men were not so called. On the 8th of July, 1904, I wrote to Mr. Heman C. Smith, historian of the "Reorganization" as follows:

"In the biographical sketch of Zenas H. Gurley, in the third volume of your Church History, the statement is made that he, (Zenas H. Gurley) was ordained to the office of a Seventy at Far West, Missouri. Would you kindly furnish me with the date of this ordination, and also state the authority on which the statement is made, and oblige."

On the 15th of that month I received the following:

"Replying to yours of July 8, will say that the church record in the Recorder's office shows that Zenas H. Gurley was ordained to the office of Seventy at Far West, Mo., in 1838; day and month are not stated. This appears once in the hand-writing of Isaac Sheen, former church recorder, and once in the handwriting of Henry A. Stebbins, the present church recorder. Elder Stebbins' memory is that he received it directly from Elder Gurley; and it is presumable that Elder Sheen also had the information direct. It is upon the authority of this record that the statement was made in the biographical sketch."

You see they don't know very much about it, it is all presumption. I cannot conceive of any reason why Mr. Gurley would desire to falsify the record, and doubt that he ever made such a statement as the above. The fact is, however, that he was not ordained a Seventy in Far West in 1838, but in Nauvoo in 1844.

Now we will see how much faith they put in the "authority" of Mr. Gurley themselves. January 30, 1905, the following communication was sent to the president of the "Reorganization:"

"Will you be so kind as to answer for me the following questions: Is it a teaching of the 'Reorganized' Church that the quorums of Seventies are limited in number to seven quorums, or do you place a limit on these quorums at all?

"Do you recognize as valid any of the ordinations in Nauvoo in 1844-5, of men to the office of Seventy, under the direction of the Twelve Apostles and first council of Seventy, beyond those of the first seven quorums?

"In the Church of Jesus Christ of Latter-day Saints in Utah, the custom is to ordain Seventies and organize quorums beyond the seventh, and as this practice has been opposed by some of the Elders of the 'Reorganized' Church, I was prompted to inquire if those Elders were in harmony with the doctrines of the Church."

On the 31st of January the following was received:

"There are no provisions as revelations as law to the Church for the organization of more than seven quorums of Seventy; for that reason we do not recognize as valid any of the ordinations in Nauvoo in 1844-5 beyond those of the first seven quorums; and our teaching is that the number is necessarily limited by direct provision of the law."

Thus you see, the president of the "Reorganization" repudiates the Priesthood of the very man who "ordained" him to the office which he pretends to hold. In conclusion let me add that these men did not hold the keys of the kingdom and therefore could not bestow them on another. The organization to which they belong is not the Church of Jesus Christ of Latter-day Saints, and all the laying on of hands that they can practice from now till dooms day, will not give one single soul the Priesthood of God, for that can only come through the proper channel—the Church of Jesus Christ of Latter-day Saints. An ordination in the "Reorganized" Church is of no more effect than is an ordination in the Methodist, Presbyterian, or Catholic church, for those officiating do not hold the Priesthood, and are not recognized of God. The Prophet did bestow the keys of the kingdom upon the head of Brigham Young and with him his associates, the Twelve, as we have shown with a multitude of unimpeachable testimony. If it was necessary for all the prophets from Adam to Peter, James and John to confer their keys upon the head of Joseph Smith (See D. & C., 110 and 128 sections), notwithstanding he has been ordained to the Priesthood by angels, then in all reason we must hold that it is necessary for him to bestow the same power and keys of the kingdom on others which the evidence shows that he did. The men who ordained Joseph Smith of the "Reorganization" were not regularly ordained and did not hold the keys of the kingdom. The Apostles constituted the second quorum in the Church and were sustained in their calling as the First Presidency of the Church by the vote of the people August 8, 1844, and again at the fall conference in October of that same year.

I call the attention of the Latter-day Saints once more to the fact previously mentioned (section 43:4-6) that there is but one at a time who holds the keys and the right to receive revelation for the Church, and that man is the President of the Church. And when the First Presidency is disorganized through the death of the President, then, according to revelation, the Twelve Apostles become the presiding quorum of the Church, and then, if the Lord has any revelations to give to His people they will come through the proper channels—the President of the Twelve. If we will keep this in mind it will be a key to us as the Lord intended that it should be, by which we may gage and weigh the pretended revelations of men. When we see this man, or that man, or perhaps that woman, or child, giving revelations as was the case in the "Reorganized" Church when Jason W. Briggs, Zenas H. Gurley, Henry H. Deam and the daughter of Zenas H. Gurley, received "revelations" bearing on the organization of their cult, we will know assuredly that these things are not of God. The Lord will never ignore the presiding officer and quorum of the Church, for he respects authority, as He requires us to respect authority. And it will always be a key to us, if we will bear it in mind, that whenever He has a revelation or commandment to give to His people that it will come through the presiding officer of the Church. This is plainly taught in the revelations.

If there is within the sound of my voice one soul who has not received a testimony of this work, and that Brigham Young was the right man in the right place, and the rightful successor, and so on down to the present day, then I say to you, when you go home go before the Lord in the spirit of repentance, and humility, and prayer, and ask Him in faith for that knowledge and He will hear your prayers. There is no reason why any man should be deceived, for the Lord has promised us that we shall receive if we ask and if we knock it shall be opened unto us. By keeping the commandments of God, all men may know of this work that it is true. If you will do this, then when these deceivers and pretenders, these men who delight in destroying your faith, come to you saying that you are in the dark, you can say to them, get behind me, for I will not be deceived by you. I know we have the truth, that this is the work of the Lord, that Jesus is the Redeemer of the world, and that Joseph Smith was a Prophet of God and was called to stand at the head of this dispensation, and those keys and that position he will ever hold. He was not a fallen Prophet, but died a martyr to this work. May God bless you. Amen.

Footnotes

[1.] Serious objection is raised to this line of argument by the author of the "defense," who attempts to place me in a false position by imputing to me expressions that are not here conveyed. Had he been honest in his argument he would have fairly presented what I have had to say; but this he has studiously avoided throughout his reply. Here he argues that the provisions in these revelations regarding a "successor" were not limited in their scope, but were to be carried out during the life of Joseph Smith. I respectfully call his attention to an editorial in the Saints' Herald of August 18, 1888. At that time Joseph Smith, his president, and William W. Blair, counselor, were the editors of the Herald. The article is called "The Power to Perpetuate the Church." After quoting these passages the author—presumably the editor, or his assistant, for it is an editorial—continues:

(d) "The authority to ordain is given unto the Church.

(e) " 'Verily, I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; nevertheless, through you shall the oracles be given to another; yea, even unto the Church.'

(f) "This language was addressed to Joseph Smith, the one who had been appointed of God to hold and exercise the gift to receive commandments and revelations for the Church, two full years after it was said through him that if he fell away he should have power only to appoint one in his stead. The saying is preceded by the statement that the sins of Joseph Smith had been forgiven him, and he should bear the keys from thenceforth.

(g) "Joseph Smith was taken away dying a martyr, of which death he was conscious and made preparation before it occurred. He was not accused of the Lord of transgression and the gift that had been conferred upon him taken from him; nor was there a command given him to appoint another in his stead because he had been unworthy and the Lord proposed to depose him from his office. It was only in the event of the gift being taken from him that he was to so appoint another. This event did not occur. * * *

"If Joseph Smith had been adjudged unworthy to longer bear the "keys" and exercise the "gift," which had been conferred upon him, he was under obligation to declare it, at the command of God, and to designate who the Lord had ordained to act in his stead. The fact that no such declaration was made, is strong proof that no command came from God, and no one was so designated to act in his stead while he was still living. This proof is made stronger still by the declaration made by Joseph Smith just before his death: "I go as a lamb to the slaughter."

(h) "If Joseph Smith continued to abide in Christ, which all must admit that he did, in that case the gift conferred was to continue with him; not only in the present world, the life of the flesh, but the keys were to remain with him in the world to come. But that no harm could come to the Church, and the elders be put in possession of a key to the situation in case Joseph Smith should be taken, they were told that there was no one other than he appointed until he was taken, and that when this should occur the oracles should be given to the Church.

(k) "The command, 'Nevertheless through you shall the oracles be given unto the Church,' is equivalent to the saying, Until Joseph Smith be taken he shall continue to act in the office unto which he is called, and shall continue to exercise the gifts conferred upon him; but when he is taken, then the oracles and the power conferred in them are lodged with, or in the Church, to be exercised and observed in accordance with the revelations and commandments given to and accepted by the Church, from God through him, up to the time he should be taken."

The writer then quotes sec. 87, paragraph 5, Reorganite Doctrine and Covenants, and continues:

(n) "This commandment was given to Joseph Smith, Sidney Rigdon and Frederick G. Williams. The latter died before Joseph Smith did; and whatever may have been the rights of Sidney Rigdon at the death of Joseph Smith, he was not permitted to stand in Joseph's stead nor act as his successor. This confirms the thought that Joseph was to continue in the exercise of the gift conferred upon him, during his life, and was not to be compelled to appoint another in his stead." (My italics throughout.)

We concur.

[2.] Of this the "defense" says: "Our friend's idea is that 'the order of this priesthood;' refers to the office of evangelist in particular rather than to the Melchizedek priesthood in general, although the latter is under consideration not only on the page from which the quotation is taken, but also on the following page and on the two preceding."

It does refer to the priesthood of the evangelist, and only by a deliberate twisting of the Scriptures can it be made to apply to the Melchizedek Priesthood in general; it does not read that way. In the verses preceding the offices of the priesthood have been defined also the duties of the officers. The paragraphs immediately preceding speak of the High Councils.

Verse 38 declares that the traveling High Council shall call upon the Seventy when they need assistance, then verse 39 says it is the duty of the Twelve to ordain evangelical ministers. From and including verse 40 to 57, is parenthetical and is explanatory of the office of the Evangelist. Verse 58 continues: "It is the duty of the Twelve, also to ordain and set in order all other officers in the Church. Only by misconstruing the revelation can this be given the appearance of applying to the Melchizedek Priesthood.

The critic says: "If it said 'this office of the Priesthood,' there might be some shadow of reason in his contention, but it does not." Is our friend not aware of the fact that the office of the Evangelist (Patriarch) is spoken of as an order of Priesthood? The Lord said pertaining to Hyrum Smith: "That my servant Hyrum may take the office of Priesthood and Patriarch which was appointed unto him by his father, by blessing and also by right." (Sec. 124:91). And in the blessing of Hyrum by his brother Joseph at Kirtland: "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 and power shall be upon him." It is spoken of as an order of Priesthood, although a part of the Melchizedek Priesthood, just as the Levitical is spoken of as an order, included in the Aaronic Priesthood.

[3.] The "defense" writer says: "There is not a scrap of evidence that Moses confirmed upon Joshua a particle of Priesthood—merely the civil leadership" The Scriptures say: "And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the Lord commanded Moses." (Deut. 34:9). He may, of course, quibble because it does not say he gave him "the priesthood" when he laid hands upon him; but surely he did not lay hands on Joshua merely to give him civil leadership. It was by the power of the Priesthood that he led Israel and commanded the sun and moon, he could have done it by no other power. In regard to the others mentioned here who were ordained, the "defender" is absolutely silent.

[4.] Of this argument and the testimony that follows the "defense" writer remains silent, the editor of the Herald, however, takes exception to the statement that Lyman Wight was at the meeting on the 8th of August, having refused to attend. He says: "Heber C. Kimball and George Miller came to his house, in her presence, (L. Wight's oldest daughter) with a summons from Brigham Young to appear, which he declined to do, declaring that the Twelve were usurping authority. This resulted in a personal encounter during which Miller was forcibly evicted from the room by Wight and Kimball followed without awaiting the enforcement of the order."

If Lyman Wight refused to attend that meeting then he is incompetent to say that the Apostles were usurping authority, for he knew nothing about it. Moreover, if this statement is true it merely shows the bitter apostate spirit manifested by Lyman Wight at that time. It was his duty to meet with the Twelve and if things were not going as he thought they should he had the privilege of stating his feelings; this he refused to do, if the statement is correct. His hasty unchristian-like action and sulking in his house does not redound to the credit of the man.

[5.] Blood Atonement and Origin of Plural Marriage, p. 104.

[6.] Here are a few items in the history of William Marks after he left the Church and was excommunicated.

At a conference held at Voree, April 6, 1846, "On motion of William Marks * * * James J. Strang unanimously called to the chair as President of the Conference." "On motion of Elder William Marks, it was unanimously resolved that this church receive, acknowledge, and uphold James J. Strang as President of this church, Prophet, Seer, Revelator, and Translator, with our faith and prayers."—Voree Record.

April 8, 1846: "The First Presidency presented William Marks for the office of Bishop of the Church and on motion of Apostle John E. Page, resolved unanimously (that he) be sustained."—Voree Record.

Aug. 26, 1849: "Brother William Marks was then ordained, consecrated and set apart as Apostle of the Lord, Jesus Christ, a Counselor to the Prophet, one of the First Presidency, and a Prophet of the Most High God, under the hands of Presidents Strang and Adams."

"Brother William Marks was anointed, ordained and set apart to administer baptism for the dead, under the hands of Presidents Strang and Adams."—Voree Record.

Previously, William Marks had forsaken James J. Strang, and January, 1849, James J. Strang had a "revelation" in which he said: "Behold my servant, William Marks, has gone far astray in departing from me, yet I will give unto him a little space, that he may return and receive my word, and stand in his place; for I remember his works that he has done in the time that is past. If he will return and abide faithful, I will make him great, and his possessions shall be great, and he shall possess a city, and his children shall dwell therein; a nation shall call him Blessed."

Well, he returned, and at the conference August 25, 1849, arose and said: "He ought to make a confession to the Saints for not acting in his calling and also to ask their forgiveness. Gave a brief history of the course he had pursued after the martyrdom of the Prophet Joseph, testified that he had ever had the fullest confidence in the work of the last days, and knew it was of God, and was now determined by the help of God to go forth in the discharge of his duty and act in the place in which he was called by revelation of God through His servant James" [J. Strang].—Voree Record.

He was received back and sustained.

In the year 1852 he joined Charles B. Thompson's organization and was "ordained" "Chief evangelitical teacher of the School of Faith in Jehovah's Presbytery of Zion." Acting in this calling he wrote an epistle to "the School of Faith to all the traveling teacher's quorums and classes of said school, and Jehovah's presbytery of Zion." In that epistle he said:

"Well Brethren: I have lived to see the foundation and the platform laid, the principles revealed and the order given, whereby the great work of the Father can, and will be accomplished. There is no doubt resting on my mind in reference to this work of Baneemy being the work of God, for I am fully convinced that it is the work it purports to be, the work of the Father spoken of in the Book of Mormon, to prepare the way for the restoration of His covenants to the house of Israel. Now, all who are convinced of this fact ought to move forward and take a decided stand to labor for Jehovah and the benefit of Mankind. I intend from this time, henceforth, to labor in the cause and give my influence and substance to speed the work." (Harbinger and Organ, Vol. 3:52-3-4).

This is his testimony when with Thompson. He later organized a quorum at Batavia, and appointed James Blakeslee—a man who was excommunicated from the Church May 18, 1844, with Francis M. Higbee, Charles Ivans and Austin Cowles, for apostasy—chief, and Jehial Savage teacher. "After this he joined John E. Page's organization, forgetting how faithful he had promised to be in Thompson's organization, and later (1859) connected himself with the "New Organization." He was not one of the true fold, for:

"When he [the true Shepherd] putteth forth his own sheep, he goeth before them, and the sheep follow him; for they know his voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers."—(John 10:4-5).