--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Gustafson, Frank A. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 1 number: 12 published: 1898-10 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Frank A. Gustafson, "Religious Faiths, XII: The New Jerusalem Church", *Improvement Era* 1, no. 12 (October 1898): 902–927.' source: url: https://archive.org/details/improvementera112unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera112unse start_page: 902 end_page: 927 rights: status: public-domain basis: US publication 1930 or earlier (published 1898-10) source: https://archive.org/details/improvementera112unse publication_year: 1898 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1898, before 1931; a scan-level notice does not restore copyright. --- # Religious Faiths, XII: The New Jerusalem Church RELIGIOUS FAITHS. THE NEW JERUSALEM CHURCH. WHAT IS IT? WHAT DOES IT TEACH? BY DR. FRANK A. GUSTAFSON, MINISTER TO THE OLNEY SOCIETY OF THE NEW JERUSALEM, OLNEY, ILLS. [The following paper was received after the Era had announced the close of the presentation of papers from Ministers of Christian Sects, but as Mr. Gustafson was not aware of this and had evidently been at some pains we give it a place in our symto prepare his article especially for the Era, posium on Religious Faiths notwithstanding the lateness of its arrival. Editor s.'\ To give a full, comprehensive and adequate idea of what the New Church is, and of what constitutes its doctrine in so short a space, as must of necessity be allotted to this article, is in itself by no means an easy problem for a New Church minister to solve. No very great number of people in the world of religious thought are familiar with the doctrines of the New Church. Let it be said, therefore, at the very outset, that the New Church, like many other things, is not all that passes for it. Something of these doctrines have been carried to many minds in a most fragmentary manner. What these people have heard they have, most naturally, taken for granted as being true and in accordance with what the church actually teaches. In consequence considerable prejudice has been aroused. The doctrines have been subjected to ridicule, to say nothing of slander by many honest minded persons, who, if they but RELIGIOUS FAITHS. 903 knew and realized the importance and value of what this, a spiritual church in every sense, has to give as food for spiritual thought and life, would most gladly accept and live these heavenly truths for no other reason than that they lead to the Lord, and reveal him and his power in the world. The misconceptions and errors that have been given out concerning these truths and doctrines are not what the church teaches but are gross caricatures that have grown out of a superficial examination and study of the church writings and a lack of true appreciation and application of the texts and contexts as they relate to one another and to the Holy Scriptures. The New Church so often incorrectly styled Swedenborgian, claims to be the the New Jerusalem, the Holy City, which the Apostle John describes in the Book of Revelation as "Coming down from God out of heaven." (Rev. 21: 2). It is founded upon the true teachings of the word of God as they are unfolded and revealed in the writings of his servant Emanual Swedenborg. Its cardinal principles are obedience in thought and love as well as in act and deed to the true commandments. The sum and substance of its teachings are contained in these two statements — "Believe on the Lord Jesus Christ and do what he teaches" — "All religion has relation to life and the life of religion is to do good." The creed or faith of the church is as follows: "We worship the one God, the Lord, the Savior Jesus Christ in whom is the Father, whose humanity is Divine, who the Son and the Holy Spirit; for our salvation did come into the world and take our nature upon him. He endured temptations even to the passion of the cross. He overcame the hulls and so delivered man. He glorified his humanity, uniting it with the divinity of which it was begotten. So he became the Redeemer of the world without whom no mortal can be saved and they are saved who believe in him and keep the commandments of his word. This is his commandment, that we love one another as he hath loved us." With this introduction let us then proceed to a short statement of the doctrines of the New Church. "THE DOCTRINE OF THE LORD." "Whom do men say that I, the Son of Man am?" asked pur Lord. (Matt. i6: 13). The answer was, "Some say thou art John the Baptist, some Elias, and others Jeremias or one of the prophets. " (Verse 14). Many claim Jesus Christ as a mere man, a noble example, a brother in a higher sense. Again many claim for him a second personage in a re-personal Godhead, the Son of God in this sense. There is but one place in which and from which we may study the life and nature of our Lord, that is in the scriptures and especially in the four gospels. Upon the scriptures and the gospels rest all the facts we may have of his life and the means by which he brought men to himself and, "Taught them the things concerning himself." (Luke 24: 27). Therefore from the holy word and these same gospels must we pursue our studies and draw our doctrine. The Old Testament fairly teems with prophecies concerning and foretellin;? his coming. He was to come as the Savior and Redeemer of men. His name was to be called, "Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace." (Isaiah 9: 6). It was foretold, "That in that day there shall be one Lord and his name one." (Zach. 15: 9). What the New Testament teaches is the same. "He that hath seen me hath seen the father." (John 14: 9). "In the beginning was the word and the word was with God, and the word was God * * * * and the word was made flesh, and dwelt among us, and we beheld his glory * * * * full of grace and truth." (John i: 1-14). "I am the Alpha and Omega, the first and the last." (Rev. 22: 13). The New Church teaches, as the very corner stone of its faith and life, that Jesus Christ is an only God and Lord, the Father Almighty, and the Savior of men, "In whom dwelleth all the fulness of the Godhead bodily." (Col. 2: 9); that God was in Christ reconciling the world unto himself (II. Cor, 5:9); that Jesus Christ is Jehovah God, in his own divine human form. The Father and the Son are in him, even as the soul and body in man. The Son of God, that humanity which Creator took upon himself, in which he descended into the world, in which he appeared to men on earth which he glorified and made divine, by the bringing of the divine life, within it as the very soul of it down into the plane of the body itself RELIGIOUS FAITHS. 905 to give // power and life; to unite the human with the divine and thus to rise from the grave in a divine human, substantial bod}', a living symbol of God, a God whom men may know and think about, a God who in that he himself hath suffered, being tempted, is able to succor them that are tempted." (Heb. 2: i8). The soul Jesus Christ is the Father; the body assumed, glorified and raised from the dead is the Son of God, the proceeding love and wisdom is the Holy Spirit, the Comforter. One God, one Lord, Jesus Christ. Our Lord did not claim to be a second person in the Godhead. He did not claim to be an associate with God. But he said he was God, for he said, "He that hath seen me hath seen the Father." (John 14: 9). "I am the truth, the way and the life." (John 14: 6). "I and my Father are one." (John 10: 30). "The Father is in me and I in him." (John 10: 38). Therefore the New Church teaches from the word of God itself, that "God in Christ" is an only God; that to know Christ is to know God; to worship Christ alone is to worship God alone; not as an incomprehensible, a far-off God but as a God and Lord present and personal. "God manifest in the flesh." (i. Tim. 3: 16). Emanuel, God with us." (Matt, i: 23). The idea of God is primary of all, for such as it is, such is man's conjunction with heaven and the Lord, hence his illustrationand illumination, his affection for the good and true, his intelligence, perception and wisdom." The New Church therefore, believes that the doctrine of Jesus Christ as God the Lord of all, Father and Regenerator is a doctrine capable of being introduced into the minds of all men and which proves itself by the letter and by the spirit of the scriptures, yea, by man's own intuitive knowledge. "THE DOCTRINE OF REDEMPTION AND REGENERATION." "God was in Christ reconciling the world unto himself." (H. Cor. 5: 9). The New Church believes most emphatically that the lifework of our Lord while in the world was a life work for the redemption of mankind, was for the purpose of bringing man closer to God by bringing God closer to man. The work, in its truest sense, was indeed a work of atonement and reconciliation. Not to God, the Heavenly Father, as separate and distinct from God, his Son, not the reconciliation to man on earth of an angry God through the innocent sacrifice and blood, but in truth and in deed a drawing nearer of man to God, of God to man-an-at-one-ment, a meeting place between man and his Creator, whereby man might know and realize, in himself, the power of an Almighty love. The New Church teaches that Jesus Christ came into the world as an only God, (as was shown above) to save men from their sins. He came to reconcile to himself all peoples and all nations. He came in order to free mankind from the dominion, the evil spirits from hell, that had hold upon the lives of men at that time. He came to deliver us from the power of hell, and to make us free men that we might, "In freedom and according to reason perform works, meet for repentance." He came, not to suffer as a substitute, but to open a broader field for man's redemption and regeneration by presenting to him a more clear, full and rational idea of God, a thought of God as a Divine man, capable of thinking and loving and helping man on earth. One having power over evil and power to relegate devils back to the hells in which they belong; one having power to hold them there forever. "God is Love." (I Jno. 4: 8). That love was shown in the Incarnation and work of redemption. Man had changed. It was impossible for God to change. Therefore when man fell away from obedience to the Divine law, and immersed himself so deeply in the evils of life that, verily, it threatened the extinction of the human race, what could God do but come to him and save him? The Divine Love in the fulness of its mercy followed after man and sought to bring him back where it might again hold him in its embrace and warm man's feeble, almost helpless love for the good and true back into life and vigor. The Divine Love followed man and redeemed man from the jaws of hell. "He laid down his life that he might take it up again and present it as a living sacrifice, holy and acceptable, not in our steads, RELIGIOUS FAITHS. 907 but for our sakes, as the full and perfect medium of Divine life and help to us in our states of sin and helplessness." The New Church believes repentence to be an entire change of mental condition from selfhood and all that belongs to it to the Lord. It is the conviction of man's own sinful- ness and opposition to divine order, and the acknowledgment of the utter unsalvability of his own soul without the operation within him of divine love and wisdom, and the responsive co-operation of his own thought, love and deed. This will lead to reformation, which consists in the reordering of nature, thoughts and deeds, from an interior sense of self-compulsion, in accordance with the truth that has now been revealed; and an earnest persevering desire and endeavor to direct the whole life's course into channels that are harmonious with the dictates of divine revelation and law. Regeneration is the result of a life's effort toward this end. When regeneration is attained man lives wholly in and from the Lord's goodness and truth; which are continually imparted to all men, to be acknowledged and felt only by those who may be prepared, through shunning evils as sins, to realize them. It will be seen that the process from first to last is an active combat against the evils and falsities that are of self and of hell. It might be said that faith in the Lord, according to the thought and doctrine of the New Church, is manifest when one has a sincere regard for the Lord Jesus Christ, which leads him away from what he forbids in the word. Conviction of sin is when man has a feeling sense that he is not living as he ought to live, and as he knows God wants him to live. He is repentant, when he is sorry that he has lived a life of sin, so sorry that he resolves hereafter to live as he ought to have lived. When the old life has been turned away from and the man begins to do what he knows he ought to do, he has been converted. And now when he continues steadfastly in this course, shunning evils because they are sins against God, until his will and inclination coincides with his sense of duty, he has been regenerated. This is the New Church idea of redemption, salvation, and regeneration. There may have been a time when Juda- ism fancied its God to be partisan and a repfressive form of Christianity thought it had ascertained and reached the utmost limits of the divine care; but the New Church claims to know absolutely and beyond the possibility of a doubt, that God is one, and "His tender mercies are over all his works." (Ps. 145:9). Therefore does it teach "Believe on the Lord Jesus Christ and do what he teaches" — "All and the life of religion is to do good." religion has relation to life, "THE DOCTRINES OF THE SPIRITUAL WORLD." DEATH, THE AWAKENING, HEAVEN. One of the greatest blessings religion can give to man is the knowledge of how to live and how to properly prepare to die. Is the somber pall death casts over us the awful reality, the woeful curse we have so long been lead to believe? Our great trouble is ignorance of true life and its ways. The doctrine of the New Church comes to shed light upon this darkened scene, to show death a blessing and not a curse. We live in bodies and not from bodies. If we fail to realize this we neglect to realize the grand and sublime fact of an eternal creation which death does but further. Death does not end all, it is but the realization to the soul of life's highest aims and ambitions. It is but the other extreme of our lives. Birth ushers us into this world. Death ushers us into the next world. an orderly step in life. It is Were none to die, none could people the heavens. There would be no angels and creation would have lost its object, for the very object of creation is a world of men who should so live, that out of them and their surroundings there might be formed a heaven of angels, who having built heavenly characters here in this world, might enjoy the blessings of heavenly states of peace and joy in the Lord, when they come into the next. Death is not nor was it, due to sin. Through men's own evils the divine love that produced the peaceful sleep of pre- Adamic men, from which was to awaken in the spirit even as a babe awakens in its bed, has been changed. Therefore we find that today heredity, from ages past, has influenced the mind and body to such an extent that interiors suffer and RELIGIOUS FAITHS. 909 draw men into disease and painful forms of death. It may be said in this sense that sin was the cause of death, but if we mean by death the removal of man from the lower life to the higher life, then in fact and in deed sin has had naught to do with it, for it was part of the divine plan of creation and was provided by the divine lover of men in order that we might be the more happy in the next world than he could possibly make us in this. The New Church teaches what Paul taught, "There is a natural body and there is a spiritual body" (I. Cor. 15: 44). The natural body is weak, corrupt and material. It is put off at death never to be resumed, for "Flesh and blood cannot inherit the kingdom of God." (I. Cor. 15: 50). Out of it is raised the incorruptible, the spiritual, into honor and glory. The New Church further teaches ihat after death man is in a world in which to think is to say, to will is to do, to wish is to have. What man is at heart he is outwardly. What he makes in this life his governing love, he is ruled and governed by there. This world is for the developement of character, that for its perfection. If we are good and teachable here in this life, we are prepared for heaven; if love of self and rejectors of the commandments, we cast ourselves into hell with those of similiar loves. The judgment is man's life here in this world, that builds his character grand and heavenlike, or low and debased like that of hell. Man should live rightly, shun evils as sins, love the Lord from the love of goodness implanted in his heart, then his soul is brought into harmony with the Lord, then heaven will be in him and he in heaven. With this knowledge of man's condition and distinct progress, after departure from the natural world, our whole view of the event called death becomes changed. Indeed the term itself ought to be changed. Instead of saying, a friend is dead, we should say, that he has passed into the other world. This is to look upon the subject in the light of truth, to see as angels see and as the Lord would have us to see. The effect of such truth is to relighten the understanding, to console aching hearts, to brighten and elevate above the natural, to view in heaven's own light the facts of death as the gateway to life. It is a witness to the love of God, a warning to the love of men. The inmost source of all heavenly blessedness must come from the Lord, and as we in our humble sphere enact the unselfishness of his love and wisdom, we prepare in ourselves the receptacles into which heaven flows and opens its doors to us. Heavenly blessedness is a union of man's thought with eternal wisdom; the marriage of man's love with the revelation of God's full love; the entwining of man's internal character with heaven's love and character brought down to externals; the weaving and mouldmg of heavenly thoughts and knowledges with outward thoughts and habits that create in us these ineffable delights — delights that must be known and experienced before they can be understood. This awakens to living, active, wholesome life and duty all things within mind and soul into responsive co-operation with the Divine will, and heaven is revealed before us; revealed as a state of love and life in which love uses its qualities and attributes to create in all about it the same quality and power it enjoys. The New Church teaches that, "the kingdom of heaven is at hand." (Matt. 3: 2). It is within you according as you create in and about you the delights of heavenly love and orderliness, in the willing and thinking and loving truth and goodness because they are superior qualities imparted by the Lord. Men and women are only too disposed to think of heaven as something contingent upon things outside of themselves, and as a state of happiness existing in and about them as the result of an arbitrary gift of God; hence that in them which meets with his divine approval will merit upon them heaven and its life. As long as we remain in such states we will look for heaven in some far-off star, or in the blankness of space overhead. The truth of the matter is that, "Heaven earth's closest neighbor is, And only waits our knowing; * * * * Just where the soul, perplexed and awed, Begins its journey, it meets the Lord, And finds that heaven, and the great reward. Lay just outside its prison. RELIGIOUS FAITHS. 911 Only realize this, that heaven is in us and with us as we are heavenly and are grounded in heavenly loves, and the notions of life will be ennobled by the prospects of death, the word will fairly teem with consolation, the Lord will indeed be, "The Wonderful, the Counsellor, the Prince of Peace." The New Church teaches that the way to this heaven is a life in obedience to the ten commandments; to "trust in the Lord, and do good." (Ps. 37: 3); to "Rest in the Lord, and wait patiently for him." (Ps. 37: 7). Then, "Ye shall see heaven opened." (Jno. i: 51). "THE SECOND COMING OF THE LORD AND THE SACRED SCRIP- TURES." Many of us are earnestly looking forward to the second coming of the Lord. But the New Church believes they who do so look in vain; that they look into the future for an event that is past and has become history. The New Church believes and teaches that the Lord has already made his second coming, "in the clouds of heaven, in power and great glory." (Matt. 24: 30). The New Church maintains that the "consummation of the age" does not mean the end of the world, but the end of a church that was, in its beginning, a real, living Christian church, but now Christian in name only. The consummation of the age in Christendom, according to the New Church doctrine, was when the first Christian church departed from the true teachings of the Lord and his word, to confirm, advocate and preach doctrines that had their origin in men's own ideas, to confirm which they did not hesitate to stretch the letter and the text of the holy page to prove that such was the teaching of the word itself. The New Church proclaims his second coming in the power of his Holy Word, in the glory of its internal sense; that the Lord has come again in a new revelation of his wisdom, unfolding the true, heavenly and divine meaning of his word, in which he is and is now to be seen; that his second coming is by means of these heavenly doctrines, revealed through the illumined mind of Swedenborg, that are to constitute his new Christian church on earth. He comes as the spirit of truth to open the 912 IMPROVEMENl ERA. scriptures and reveal in them the divine mind; to open the understandings of individual men that they may behold and feel in themselves the revealed nature of God. And as these truths pour forth from the opened word, he, the Lord, comes in them today to establish his heavenly kingdom in the hearts of men. He has fulfilled what he has promised to fulfill and thus in the clouds of his Holy Word he has come, "in power and great glory." (Matt. 24:30). It is our belief that the Lord governs man by means of divine laws. Such laws must come to man by means of revelation from God. In no other way can man grasp and comprehend the many and various problems of the spiritual life. These laws exist in heaven, controlling and harmonizing angelic societies and they control man on earth. In order to fulfill this dual work, it stands to reason, that these laws must be so related and adapted and accommodated that the same law may be read, understood and fulfilled by both man and angel in the sphere of their respective and individual planes. Therefore, the word has an internal sense contained within the letter to give it life and power, to occupy the same relative position and function as the soul does to the body. The word of God, as to its internal sense is forever set in the heavens. In perfecting the revelation of divine law for man's law of life, the Lord does so only through proper instrumentalities. In the selection of such minds as were prepared to receive it, the truth of the Lord flowed in, temporarily suspending the consciousness of the individual mind, selecting such memories therein as were suited to clothe the Divine Truth and thus through the individual hand, or mouth, the Lord ultimated in Psalm, prophecy and lamenation the truths that are to constitute doctrines of life for all men to come. The language used is the language of the day and people, for although providence looks toward eternal ends, yet without the language of the day the revelation could not find application to the states and needs of the people of that day and age. Therefore, we find the scriptures composed of history, legend, and parable, so ordered by the Lord that it is full of a correspondential language that can and does fulfill all requirements for both man and angel. RELIGIOUS Faiths. 913 We can understand the deeper meanings of the Bible only by obtaining an understanding and application of the doctrine of correspondences, thereby bringing out this internal spiritual sense in its bearing and application to the lives of men and the church. It has pleased the good Lord to reveal to men the key to this internal sense, in the New Church doctrine of correspondences. Time and space will not permit of our giving a detailed account of this doctrine and the means of its revelation, therefore, let it suffice for the present, to say that what Swedenborg teaches he claims to have received from the Lord alone, and that beyond all doubt this revelation and its magnificent system of truths are of divine origin. This doctrine of correspondences teaches that everything in the universe is but the correspondent and representative of something in the spiritual world: that this world is a world of effects; that of causes. As the soul and body correspond, so do all other things in heaven and in earth correspond; hence, life is from within and not from without. The rule by means of which these correspondences may be isolated and applied to life may be briefly stated thus: "The things signified bear the same relation and subserve the same uses in respect to the soul, as do their natural representatives to the body." What the eye is to the body, the understanding is to the soul. What the ear is to the body, the will, as a faculty of perception and obedience, is to the soul. Thus the most meaningless texts are found to be full of spiritual wisdom and power; thus all the parables and legends and miracles teach something higher, more important lessons than bears directly upon man's life, his regeneration and his life in the hereafter. Viewed in the light of correspondences, the word is no longer a book, or a volume. It is a living thing. It is the embodiment of the Lord's love and wisdom. It has a soul and lives. "The words, they are spirit and they are life." (Jno. 6: 63). "Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." (Jno. 5: 39). This is the doctrine of the scriptures as the New Church has it from the Lord. Its function is the enlightenment and upbuilding of mankind, that all men may know and from the sense of reason and intelligence believe the word of God and live according to it from love. Although the spirit is the true light and life of the word, although its holiest of holies is not in the letter, but within it,yet the New Church would not belittle the importance of the letter. It is the very basis upon which all truth must stand. Its lowest principles are to be reverenced and lived equally with its higher. Doctrine must be drawn from and confirmed by the letter, enlightened by the superior intelligence of the spiritual sense. We will find this spirit and life that quickeneth, not by looking at, but by looking through the letter of the holy page, and if we will use the means, which by the mercy of the Lord are this day provided in the restored doctrine of correspondence, we may see and know intellectually and rationally, this spiritual quality and divine sufficiency of the word of God. This covers the more important doctrines of the church called the New Jerusalem. We believe it to be the true church of God and of heaven. "Behold Imake all things new " saith the Lord. (Rev. 21: 5). Therefore this new gospel of lifeand liberty we proclaim in his name. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life *— * * That which we have seen and heard, declare we unto you, that ye may have fellowship with us" (I. Jno. i to 3), and that we may be comforted together by our mutual, common faith in our Lord and Savior Jesus Christ. THE CLAIMS, DOCTRINES, AND ORGANIZATION OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY B. H. ROBERTS. IV. THE CHURCH. The officers of the Church, and in fact, the whole Church RELIGIOUS FAITHS. 915 organization, grows out of the priesthood. Priesthood is power which God delegates to man, by which a man is authorized to act in the name of God. It makes him the legally appointed agent of God; and so long as he performs his official acts in accordance with the laws of the — priesthood by which we mean the regulations which God — prescribes for it whatsoever man does in that official capacity is as valid as if it were done by God himself. Thus, if a man so authorized takes a repentant sinner into the water, according to the teachings of the gospel, and baptizes him for the remission of sins, that is just as valid as if God had done it in person. Or if he lays his hands upon the head of one who has accepted baptism as above described, and by virtue of holding this delegated power from God, should say, "Receive ye the Holy Ghost/' that is just as valid as if God had done it in person. Or if one holding this divine authority should go with a message of warning to a city, a state, or nation, and deliver that warning, his words would be the words of God to that city, state, or nation, and those who rejected him would be guilty of rejecting God, for they reject God's authority in that messenger. It is from this priesthood, we say again, that the Church officers and the Church organization come. While there is of necessity a unity in this power, that is, it is all one power, yet in the exercise of its functions divisions are recognized. First, a division into what is called respectively the Melchisedek and Aaronic priesthood, the former of which is the greater and devoted more especially to spiritual things, while the latter has most to do with temporal concerns. Within each of these divisions there are degrees of power or authority. Speaking of the Melchisedek Paiesthood, one degree of it makes men elders, another high priests, another seventies, another patriarchs, another apostles. Speaking of the Aaronic Priesthood, one degree of it makes men deacons, another teachers, another priests, another bishops the — bishopric is the presidency of and embraces the fullness of this lesser Priesthood. These respective degrees of priesthood are limited to the performance of special duties or functions. While the deacon and teacher may teach and expound scripture, persuade and exhort men to come unto Christ, and the former may visit the homes of the members of The Church, watch over them and see that there is no iniquity in The Church, yet neither may baptize the people for the remission of sins nor administer the sacrament. While the priest may teach and expound doctrine, baptize and administer the sacrament, and assist the elder in the performance of his duties, when necessity requires, yet he cannot lay on hands for imparting the Holy Ghost. So in the Melchisedek Priesthood: each degree or order of it has its specific duties assigned to it, but the greater always includes the lesser, and may, on occasion, officiate in all the offices below its own. First and highest of all officers in The Church stands the First Presidency, consisting of three Presiding High Priests, or Apostles. Their jurisdiction and authority are universal. Their diction extends over all the affairs of The Church as well in temporal as in spiritual things; as well in the organized stakes of Zion as in the missions and branches of The Church abroad. In that presidency are legislative, judicial and executive powers. That is to say, the President of The Church is the mouthpiece of God to The Church, and he alone receives the law from the Lord by revelation and announces the same to the people; virtually, then, this is the — law-making power. From all high councils the judicial courts of The Church — except where the Twelve Apostles sit as a high council abroad — there lies an appeal to the First Presidency, which finally determines the matter, and also defines the law of The Church, hence here is judicial power. The proof that in the Presidency is executive power is seen in the fact of its universal presidency, and authority over all the affairs of The Church in all the world. The great powers enumerated, then, center in the First Presidency. On the right of the First Presidency may be said to be the Twelve Apostles, clothed with the authority to officiate in the name of the Lord, under the direction of the First Presidency to build up The Church and regulate all the affairs of the same in all the world. Next to them stands the Seventies as their assistants in the great work assigned to RELIGIOUS FAITHS. 917 them. To these two orders of the priesthood more especially is assigned and upon them rests the responsibility of the foreign ministry of The Church. They are witnesses for the Lord Jesus Christ in all the nations of the earth, and their special duty is that of preaching the gospel and regulating all the affairs of The Church in all the world. On the left of the First Presidency may be said to stand the high priests, to which order of priesthood belongs the right of local presidency in The Church. From their ranks patriarchs, presidents of stakes, high councilors, and bishops and their councilors are chosen.* Next to the high priests stands the elders, who are to assist them in the performance of their duties. These quorums of priesthood constitute the standing ministry in the stakes of Zion, upon whom more especially devolve local presidency, and the duty of preaching the gospel within the stakes of Zion. The presidency of the Aaronic Priesthood centers in the Presiding Bishopric of The Church, which presides over all traveling and local bishops. The former are bishops appointed to preside over large districts of country, and who travel from place to place therein, setting in order the temporal affairs of The Church; the latter are bishops appointed to preside over regularly organized wards, and whose jurisdiction is confined within such wards respectively. To aid the bishops in the duties of their several bishoprics are the quorums of priests, teachers, and deacons. The duty of the priests is to visit the homes of the saints, to teach the people, to expound the scriptures, baptize believers and administer the sacrament. Forty-eight priests form a quorum of which the bishopric is the presidency. The duty of the teachers is to be the standing ministers in the respective wards where they reside, to ferret out in- * The office of the bishop of right belongs to the first born of the seed of Aaron, and properly descends from father to son of the chosen seed. A — bishop of this lineage can act without counselors except in a case where a president of the high priesthood is tried; in that event he must be assisted — by twelve counselors of the high priesthood but when no literal descendant of Aaron can be found, then a high priest is to be chosen for a bishop, ^nd two other high priests to act as counselors. iquity it The Church, and see that the members perform their duties. Twenty-four of them constitute a quorum, which is presided over by a president and two counselors chosen from the members. The duty of the deacons is to assist the teacher, and they may also expound, teach, warn and invite all to come unto Christ. Twelve of them form a quorum, and from their number a president and two counselors are chosen to preside. A stake of Zion is a division of The Church territorially that embraces several villages or towns or ecclesiastical wards. A stake is presided over by a presidency comprised of a president and two counselors, all of whom must be high priests. In each stake is a high council, composed of twelve high priests. The presidency of the stake is also president of the high council, which constitutes the highest tribunal in the stake. The stakes are divided into ecclesiastical wards, presided over by a bishopric, assisted in its labors by the quorums of the lesser priesthood as already explained. The judicial powers of The Church are vested in the ordinary bishop's courts, the standing high councils of the stakes of Zion, temporary high councils of high priests abroad, the traveling presiding high council, a special court consisting of the presiding bishop of The Church and twelve high priests (of which more is to be said presently), and finally in the Presidency of The Church. Church discipline requires that in case of difficulty between members, every effort shall be made by the parties aggrieved with each other to become reconciled. Failing in this they are required to call in others to bring about a reconciliation, but if through that means a settlement of the case is impossible, the matter goes to the bishop's court on the complaint of the party aggrieved, and there the case is heard on testimony and a decision rendered. The bishop's court is the first or primary court of The Church, and the bishop is known as the common judge. In the event of the parties or either of them being dissatisfied with the decision of the bishop, an appeal lies to the high council of the stake, where a re-hearing is given to the case. The organization of the high council is worthy of consideration. It is composed of twelve high RELIGIOUS FAITHS. 919 priests, presided over by the presidency of the stake.* The high council cannot act unless seven of its members are present; but seven have the power to call upon other high priests to act temporarily in the place of the absent councilors. Whenever a high council is organized, the twelve members draw lots for their places. Those who draw the even numbers two, four, six, eight, ten, twelve — are to stand in behalf of the accused; those drawing the odd numbers in behalf of the accuser. In every case the accused has a right to half of the council, to prevent injury or injustice. The councilors who represent the accused and accuser respectively, do not become partisans bent on winning their case irrespective of its righteousness or justice; on the contrary every man is to speak according to equity and truth; and aside from that is merely to see that each party to the issue involved has justice accorded him and that he is not subjected to insult or injury. There are three kinds of high councils in The Church. They are similar in organization, and the manner of procedure is practically the same before them all; but they differ in authority and jurisdiction. I. The Traveling High Council: This council consists of the Twelve Apostles of Jesus Christ. They are a traveling, presiding high council; and, laboring under the direction of the First Presidency of The Church, they have the right to build up The Church and regulate all the affairs of the same in all the world. Whenever they sit as a high council, there is no appeal from their decisions — that is, they can only be called in question by the general authorities of The Church in the event of transgression. II, The Standing High Councils at the Stakes of Zion: As already noted The Church is divided into branches or wards with appropriate officers; and these branches, wards, and settlements of the saints are grouped into stakes of Zion. In each stake there is a standing high council, limited in its jur- *In the absence of his counselors the president of the stake has power that he hirnself to preside over the council without an assistant; and in case is absent, his counselors have power to greside in his stead, both or either of them. In the absence of all the presidency then the senior member of ;the council may preside. isdiction to the affairs of that particular stake where it is lo- cated. III. Temporary High Council: The high priests abroad, that is, outside of the organized stakes of Zion, whenever the parties to a difficulty, or either of them demand it, and the high priests abroad deem the case of sufficient importance to justify such action — are authorized to organize a temporary high council to try the case. The council is to be organized after the pattern and proceed in the same manner as those at the stakes of Zion. If the decision of any high council — except that of the Traveling, Presiding High Council is unsatis- — factory, an appeal lies to the First Presidency, who take such steps in the case as wisdom and the spirit of the Lord indicate. But whatever their decision is it is final. The special court referred to above consisting of the— Presiding Bishop of The Church and twelve high priests especially called for each occasion — I must not neglect to mention, for the reason that it exhibits the fact that no one in The Church is so exalted but he is amenable to the laws and courts of The Church, as well as the humblest member. This special court is called into existence for the purpose of trying the President of the High Priesthood, who is also the President of The Church, if he should be found in transgression. It may investigate his conduct, subject him to the most rigid examination, and if the evidence showed him to be in transgression the court could condemn him and its action would be final, from its decision there would be no appeal.* Thus none, not even the highest, is beyond the operation of the laws and councils of The Church. However great and exalted any single officer of The Church may be, The Church is still greater and more exalted than he; for though the President of The Church is God's mouthpiece God's — — viceregent on earth yet he may be tried and his conduct inquired into by this court to which I have called attention. Therefore if the time should ever come that The Church should be so unfortunate as to be presided over by a man who transgressed the laws of God and became unrighteous '•Doc. & Cov., Sec. CVII: 76, 82-84. RELIGIOUS FAITHS. 921 (and that such a thing could be, and that the President of The Church is not regarded as impeccable, is quite evident from the fact that provisions are made for his trial and condemnation), a means of deposing him, without destroying The Church, without revolution, or even disorder, is provided in The Church system of government.* Of course the only punishment which is within the power of The Church to inflict if the decisions of its councils or courts are not respected, is to disfellowship or excommunicate such offenders. In the former case the transgressor is merely suspended from the privileges of church communion. In the latter case — — excommunication the person absolutely loses his membership in The Church, together with all the priesthood he holds; and if he ever regains a standing it must be by baptism and confirmation as at first. To those who hold lightly their standing in The Church, suspension of fellowship, or excommunication has no special terror; but to the man of faith, whose full hopes of eternal life with all its advantages stand or fall with his standing in The Church of Christ, no greater punishment can threaten him. The punishment of excommunication is a serious one in the estimation of the faithful, and since man in his imperfect state is influenced to righteousness by his dread of punishment, as well as by his hope of reward, the punishment of excommunication has a wholesome effect in preserving the discipline of The Church. It is the law of The Church that the decisions of the quorums of the Priesthood are to be "made in all righteousness, in holiness, in 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 "f There is nothing in this which justifies the exercise of arbitrary power or any improper authority over men. In March, 1839, while the prophet was imprisoned in *This special court was once organized; before it Sidney Rigdon, one of the Presidency of The Church, was tried and condemned in 1844. f Doc. and Cov., Sec. cvii. Liberty jail he wrote a letter to The Church for its instruction and comfort, and in the course of that letter, in speaking of the priesthood and the exercise of its power, he remarks: "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 les- — son 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," he continues, "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 and meekpriesthood, only by persuasion, by long suffering, by gentleness, ness, 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 bands of death "* As the letter from which the foregoing is quoted was in- spired by the Spirit of the Lord, and is published in the Doctrine and Covenants, at least in part,f it stands as the word and law of God to The Church, and exhibits the spirit of the government of the priesthood. THE WRITTEN WORD THE BIBLE, THE BOOK OF MORMON PRESENT REVELATION. Relative to the written word of God as revelation, The Church teaches in one of her Articles of Faith that, *Doc. and Gov., Sec. cxxi. f Doc and Gov., Sec. cxxi. and cxxii. RELIGIOUS FAITHS. 923 'We believe the Bible to be the word of God as far as it is translated ' correctly; we also believe the Book of Mormon to be the word of God. "We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the Kingdom of God." From this it will appear that The Church teaches no contracted views with respect to the revelations of God to mankind. The Bible contains the word of God; but it contains it as delivered to the ancient patriarchs, the Jews, and the early Christians. Modern Christendom would have the world believe that the Bible alone contains the revelations of God; that the volume of scripture is completed and forever closed that God will no more speak to mankind, ; since he has given the final revelation of himself in the Bible. But, as stated in the article of faith quoted, "We also believe the Book of Mormon to be the word of God." It is evident that not only the eastern hemisphere, but the western hemisphere was peopled by the children of God, although they were unknown to the Europeans until about four hundred years ago. Here empires flourished, civilizations rose and fell, and in the centuries that passed away, hundreds of millions of God's children, if we are to accept modern Christian views in respect to revelation, perished without a knowledge of God without a revelation of his being or character to them. The Church teaches no such narrow views with respect to God's dealings with his children on the subject of revelation as this. The Book of Mormon teaches a better doctrine concerning revelation. One of the old Nephite prophets, speaking upon the subject, says: Behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word; yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom according to that which is just and true. This implies that the inspiration of God to a greater or less extent has rested upon all the great characters that have appeared among men to teach better things than those they found existing; and who, if they did notiteach the fullness of truth, taught at least such measure of it as the people of the 924 IMPR0VEMEN7 ERA. age and country in which they lived were prepared to receive. On this basis we can account for those semi- prophets who have appeared from time to time among the various peoples of our race. We can understand Budda among the Hindoos; Socrates and Plato among the Greeks; Confucius among the Chinese; Mohammed among the Arabians; Woden among the Scandinavians — all these, under this doctrine of inspiration, constitute a great brotherhood of semi-prophets raised up of God to teach so much of truth as the part of the world in which they moved was prepared to receive. And though the sum of their teaching was inferior to the gospel of Jesus Christ, yet was it far in advance of the errors they overthrew, and at least kept the races of men among whom they lived within the twilight of God's truth, and saved them from absolute darkness. Referring again to the peoples who inhabited the western hemisphere, I remark that whatever else may be said of those hundreds of millions of people they were at least the children of God; for Paul tells us that "God hath made of one blood all nations, of men; and hath determined the times before appointed and the bounds of their habitation, that they should seek the Lord, if happily they might feel after him and find him." This proclaims the unity of the human race — "God hath made of one blood all nations of men.''^ All are equally his children. All have the blessed privilege of feeling after him and finding him; for "He is not far from every one of us, for in him we live and move and have our being." The people of the western hemisphere, then, being as much the children of God as those races occupying the eastern hemisphere, with the same privilege of seeking God and finding him, it is not improbable that some of them gained access to his presence as Moses, Elijah and others did in the east. They did find him; and to the Prophet Joseph Smith their records were revealed, in which are to be found the revelations of God to them.The Church presents that record, the Book of Mormon, to the world as a new volume of scripture, to bear witness for the truth of God's existence; for the verity of Christ being the Redeemer of the world; for the gospel of Jesus Christ being the power of God unto salvation. All RELIGIOUS FAITHS. 925 these grand and fundamental truths were taught through inspired prophets in the western hemisphere as well as to men in the eastern hemisphere; for God was mindful of them and desired their salvation. The bringing forth of this new volume of scripture — this record of the ancient inhabitants of America — part of the scriptures had among the Nephites, as the people were called, enlarges the conception of God's great justice in dealing with his children in the matter of revelation. But the Book of Mormon like the Bible, is but the history of what God reveal to those people of the western hemisphere in former times, and while containing general truths, fundamental doctrines that are common to all dispensations of the gospel, and will never be different from what they are there revealed to be, yet The Church holds to a living inspiration; and teaches the present existence and continuance of inspiration and revelation in The Church. And while regarding the scriptures of all past ages and among all peoples as revealing the being the character and the laws of God, and "profitable for doctrine, for reproof, for correction, for instruction in righteousness," yet there is in existence in the Church of Christ the living oracles, with the power of direct communication with God now; and God from time to time makes known his will and purposes through them, and the course he would have his people pursue in the midst of the ever changing conditions that surround them; and those living oracles and that continuous stream of revelation is making scripture to-day just as surely as like revelation and living oracles in the Church in past ages made scripture. It is a mistake to suppose that written scripture ever made the Church of Christ. It was the Church of Christ always that made scripture, and it is making scripture to-day; for the Lord has said that whatsoever is uttered by his priesthood 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. And thatis the claim and authority of the Church of Christ. That is, The Church has both for her members and for the world, the present, living word of God; and whatsoever the servants of God, who constitute his holy priesthood, do and say under the inspiration of the Holy Ghost here spoken of, is the voice of God unto the people. It has been that voice that has founded The Church: which has — given to her both her organization and her doctrine. It has guided her through all the trials of the past. It will preserve her through all the changing conditions and difficulties of the future. It is the source of her strength, the secret of her power, the means of her growth, the sheet anchor of her safety; for it is the means through which the wisdom and strength of God are imparted to her. * * * This is "Mormonism" — this the claim of the Church of Jesus Christ of Latter-day Saints: She declares anew dispensation of the gospel of Jesus Christ. Not a new religion, but a new dispensation of the old religion; a dispensation made necessary because of the world's departure from the religion of Jesus Christ. A dispensation made necessary because the authority of God was taken from among men who had rendered themselves unworthy of it. A dispensation made necessary because neither the gospel nor the Church of Jesus Christ was on the earth, and hence both had to be restored by opening again the heavens and giving to men anew revelation of God's will, a new dispensation of his power or authority. The Church founded by these revelations teaches the knowledge of the true God, and calls mankind to worship him "who made the heavens and the earth, and the seas and the fountains of water."* She teaches the true relationship between man and God. She teaches the true gospel of Jesus Christ in its fullness, the sacraments of which she administers by divine authority. Her organization is the same as in The Church in former times, the main outlines of which may be traced in the New Testament, consisting of apostles, and prophets, seventies, elders, bishops, teachers, deacons, etc. — "the whole body fitly *Rev. ch. 14: 6, 7. RELIGIOUS FAITHS. 927 joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."* The spirit of her government is of that same order manifested in the precept and example of the Master — having the source of its power in knowledge, in patience, in love unfeigned. The Church has a message for the world. Unto her is assigned the duty of crying repentance to men and warning the inhabitants of the earth of the judgments of God which will overtake the wicked when the Lord Jesus shall appear in the glory of his Father to reward every man according to his works. To The Church has been assigned the duty of preparing the earth for the glorious appearance of the Lord Jesus Christ —her message — Repent, is for the kingdom of heaven is at hand. SONNET. What art thou, Mighty One! and where thy seat? Thou broodest on the calm that cheers the land, And thou dost bear within thine awful hands The rolling thunders and the lightnings fleet; Stern on thy dark-wrought car of cloud and wind. Thou guid'st the northern storm at night's dead noon, Or, on the red wing of the fierce Monsoon, Disturb'st the sleeping giant of the Ind. In the drear silence of the polar span Dost thou repose? Or in the solitude Of sultry tracts, where the lone caravan Hears nightly howl the tiger's hungry brood? Vain thought! the confines of his throne to trace, Who glows through all the fields of boundless space. Henry Kirke White. *Eph 4: 16.