Gospel Doctrine: Selections from the Sermons and Writings of Joseph F. Smith

by Joseph F. Smith

SANCTITY OF THE ORDINANCES OF THE PRIESTHOOD. There appears to be, among some of our people, an inadequate conception of the sanctity attending certain of the ordinances of the Holy Priesthood. True, the ministrations of those in authority among us are not attended with the pomp and worldly ceremony that characterize the procedure in other churches so-called, but the fact that the Church of Jesus Christ of Latter-day Saints is in possession of the priesthood is sufficient to make any and every ordinance administered by due authority within the Church an event of supreme importance. In performing any such ordinance the one who officiates speaks and acts, not of himself and of his personal authority, but by virtue of his ordination and appointment as a representative of the powers of heaven. We do not set apart bishops and other officers in the Church, with the show and ceremony of a gala day, as do certain sectarians, nor do we make the ordinance of baptism a spectacular display; but the simplicity of the order established in the Church of Christ ought rather to add to than take from the sacred character of the several ordinances.

An illustration of the fact that many do not understand the full sanctity of certain ordinances is found in the desire some evince to have them repeated. Until within a few years, it was a very general custom in the Church to allow a repetition of the baptismal rite to adults before they enter the temples. This custom, first established by due authority, and for good cause (see Articles of Faith, by Talmage, 144-148) finally came to be regarded by many members of the Church as essential, and indeed, "re-baptism" was generally looked upon, though wrongly, as separate and different from the first ordinance of the gospel—by which alone one may gain entrance to the Church of Christ. But the most hurtful feature of this misunderstanding was the disposition of some to look upon the repeated baptisms as a sure means of securing forgiveness of sins from time to time, and this might easily have led to the thought that one may sin with comparative impunity if he were baptized at frequent intervals. This condition has been changed in the Church, and at the present time only those who, having been admitted to the fold of Christ by baptism, afterwards stray therefrom, or are disfellowshiped or excommunicated by due process of the Church courts, are considered as fit subjects to receive a repetition of the initiatory ordinance. These remarks, it must be understood, have no reference to the baptisms and other ordinances performed in the temples.—Juvenile Instructor, Vol. 38, p. 18, January, 1903.

ON CHURCH GOVERNMENT. We are governed by law, because we love one another, and are actuated by long-suffering and charity, and good will; and our whole organization is based upon the idea of self-control; the principle of give and take, and of rather being willing to suffer wrong than to do wrong. Our message is peace on earth and good will towards men; love, charity and forgiveness, which should actuate all associated with the Church of Jesus Christ of Latter-day Saints. Ours is a Church where law is dominant, but the law is the law of love. There are rules which should be observed, and will be observed if we have the spirit of the work in our hearts; and if we have not the spirit with us, we have only the form of godliness which is without strength. It is the Spirit which leads us to the performance of our duties. There are many who know this gospel to be true, but have not the least particle of the Spirit, and therefore are found arrayed against it, and take no part with the people, simply because they have not the Spirit.

The priesthood after the order of the Son of God is the ruling, presiding authority in the Church. It is divided into its various parts—the Melchizedek and the Aaronic—and all the quorums or councils are organized in the Church, each with special duties and special callings; not clashing with one another, but all harmonious and united. In other words, there is no government in the Church of Jesus Christ separate and apart, above, or outside of the holy priesthood or its authority. We have our Relief Societies, Mutual Improvement Associations, Primary Associations and Sunday Schools, and we may organize, if we choose, associations for self-protection and self-help among ourselves, not subject to our enemies, but for our good and the good of our people, but these organizations are not quorums or councils of the priesthood, but are auxiliary to, and under it; organized by virtue of the holy priesthood. They are not outside of, nor above it, nor beyond its reach. They acknowledge the principle of the priesthood. Wherever they are they always exist with the view of accomplishing some good; some soul's salvation, temporal or spiritual.

When we have a Relief Society, it is thus organized. It has its president and other officers, for the complete and perfect accomplishment of the purposes of its organization. When it meets it proceeds as an independent organization, always mindful of the fact it is such, by virtue of the authority of the holy priesthood which God has instituted. If the president of the stake comes into a meeting of the Relief Society, the sisters, through their president, would at once pay deference to him, would consult and advise with him, and receive directions from the presiding head. That head is the bishop of the ward, the president in the stake, the presidency of the Church, in all the Church. The Young Ladies' and Young Men's Associations, the Primary Associations and the Sunday Schools are the same. All are under the same head, and the same rules apply to each.

When the Young Men's and Young Ladies' Associations meet separately, they each have presiding officers, and they take charge and conduct the business. If the bishop comes in to either the Young Men's or Young Ladies' Association, due deference is paid him. But in joint association of the Young Men's and Young Ladies' officers, there are the two organizations; the two boards are represented. Who shall take the initiative? Who shall exercise the presiding function? Is the sister to take the initiative and exercise the presiding function? Why, no! not so, because that is not in accordance with the order of the priesthood. If the Young Men's officers are there, they hold the priesthood, and it is their place to take the initiative. If I were the president of a Young Ladies' Association, and we met in joint meeting, I should expect the president of the Young Men's Association to take the initial step, that he would call the meeting to order, etc., because he holds the priesthood, and should be the head; then he should not forget that the young ladies have an organization, and are entitled to perfect and complete representation in the conjoint meetings, and, under the priesthood, should be given charge at least half the time. If he is not in his place, then let the young lady preside as she would in her own meeting. The ladies should not be discriminated against, but should have equal chances. There should be no curtailment nor abridgment of these rights, but every opportunity for their exercise should be given. Gallantry would naturally prompt the young men to give even more, maybe, than they take themselves, but they should direct in all these matters, in the spirit of love and kindness.

There never can be and never will be, under God's direction, two equal heads at the same time. That would not be consistent; it would be irrational and unreasonable; contrary to God's will. There is one head, and he is God, the head of all. Next to him stands the man he puts in nomination to stand at the head on the earth, with his associates; and all the other organizations and heads, from him to the last, are subordinate to the first, otherwise there would be discord, disunion and disorganization.

I am tenacious that all should learn the right and power of the Priesthood, and recognize it; and if they do it, they will not go far astray. It is wrong to sit in judgment upon the presiding officers. Suppose a bishop does wrong, are we to run away to everyone and backbite and slander him, and tell all we know or think we know, in relation to the matter, and spread it about? Is that the way for Saints to do? If we do so we shall breed destruction to the faith of the young, and others. If I have done wrong, you should come right to me with your complaint, tell me what you know, and not say one word to any other soul on earth; but let us sit down together as brethren and make the matter right; confess, ask forgiveness, shake hands and be at peace. Any other course than this will create a nest of evil, and stir up strife among the Saints.—Improvement Era, Vol. 6, July, 1903, pp. 704-708.

A BLESSING AND AN EXPLANATION OF THE PRIESTHOOD. The Lord bless you. From the depths of my soul, I bless you; I hold the right, the keys and the authority of the Patriarchal Priesthood in the Church. I have a right to pronounce patriarchal blessings, because I bold the keys and authority to do it. It is given to me and my associates to ordain patriarchs and set them apart to give blessings to the people, to comfort them by promises made in wisdom and the inspiration of the Spirit of God, of the favor and mercies of the Lord that they may be stronger in good works, and their hopes may be realized and their faith increased. And I bless you, my brethren and sisters, in the cause of Zion, with all my soul and by the authority of the priesthood that I hold. I hold the priesthood of the apostleship, I hold the high priesthood which is after the order of the Son of God, which is at the foundation of all priesthood and is he greatest of all priesthoods, because the apostle and the high priest and the seventy derive their authority and their privileges from the priesthood which is after the Son of God. All authority comes out of that high priesthood.—Oct. C. R., 1916, p. 7.

THE PRIVILEGE OF THE PRIESTHOOD TO BLESS. We have been told of an incident which occurred a few weeks ago, when a bishop's counselor (and therefore a high priest) from a remote settlement, while visiting Salt Lake City, refused to administer to his sister's child who was dangerously sick, for the reason that he was outside his own ward.