The Prophetic Value of Section Two

PROPHETIC VALUE OF SECTION TWO. MALACHI 4: 5, 6—SECTION TWO, DOCTRINE AND COVENANTS. BY JOHN A. WIDTSOE, A. M., PH. D., DIRECTOR DEPARTMENT OF AGRICULTURE, BRIGHAM YOUNG UNIVERSITY. INTRODUCTION. Every thoughtful reader of Church history must have pondered upon the full meaning of section two of the book of Doctrine and Covenants. It contains a part of the first divine message to the Prophet Joseph, after he had been told, definitely, that he was to be God's agent in accomplishing a great work. To entitle it to the place it holds in the book of latter-day revelations, the section must contain profound truths; and as it was given to the prophet as almost his first lesson, it must have been to him a message of wide import, in the work that he was called to perform. Every later revelation was prophetic of work to follow; therefore, it seems probable that in the first revelation may lie the germs of important doctrines later to be revealed.

666 IMPROVEMENT ERA. In the spring of 1820, Joseph had his vision of the Father and the Son, and was warned not to join any of the existing sects. Three and a half years later, on the 21st of September, 1823, when Joseph was nearly eighteen years old, he had his next divine manifestation, and received the revelation now known as Section Two.* On this latter occasion, the angel Moroni clearly explained that Joseph Smith was to be God's agent in accomplishing a great work on earth. The angel also quoted a number of passages of scripture, as follows: Malachi, 3rd and 4th chapters; Isaiah, 11th chapter; Acts, 3rd chapter, 23rd and 24th verses; and Joel, 2nd chapter, 28th verse to the end. All these passages were quoted as they stand in the Bible, with the exception of certain verses in Malachi, 4th chapter. All but one of the variations from the text of Malachi are now included in Section Two. The first quotation made by the angel—Malachi 3rd chapter— teaches that a messenger shall be sent to prepare the way before the second coming of Jesus. This is evidently in continuation of the declaration of the angel that Joseph Smith was to be such a messenger. The chapter also contains some reference to the last 'ays, and the necessity of preparing for them. The 11th chapter of Isaiah, likewise, is prophetic of the restoration of God's kingdom in the latter-days, and the gathering of Israel. This also appears to be in direct continuation of Moroni's message to Joseph. The reference to Acts, also, deals directly with the second coming of Jesus. The reference to Joel deals especially with the miracles that Grod will perform in the last days. In all the preceding quotations, the meaning is fairly evident, and does not deal with doctrinal details. However, the final quotation, Malachi, 4th chapter, especially the 5th and 6th verses, is far from being clear, and the angel emphasized it by changing the phraseology very materially. Repeated and careful reading of the quotations made by the angel, makes it more and more evident that the essence of the message to the boy Joseph, is contained in the words of Section Two. In the succeeding paragraphs the attempt will be made to show that * History of the Church, vol. I, pp. 5, 11-13.

THE PROPHETIC VALUE OF SECTION TWO. 667 this section is of high prophetic value, and foreshadows some essential doctrines of the Church, as later taught by the prophet. THE AGE OF SECTION TWO. It is notable that at the time this revelation was given the prophet was only between seventeen and eighteen years old, and that the event occurred four years before the plates, from which the Book of Mormon was translated, were secured. Joseph learned much from the repeated visits of the Angel Moroni, but the real work was to begin, and the fulness of knowledge to be received, only after the acquisition of the plates. From all extant evidence, the prophet had no definite knowledge of the details of the doctrine and the organization of the Church, until after the work was fully under way. Little by little, as the time was ripe, apparently new ideas were put into execution. So evident is this, that all students of the history of the Church, whether friend or foe, admit that the events of the history of the Church succeeded each other in natural order. No historical evidence permits the assumption that Joseph Smith, on the 21st of September, 1823, had so full a knowledge of the construction of the Church that he could have concocted a revelation, like Section Two, which should foreshadow many of the fundamental doctrines of the Church to be established seven years later. Moreover, it is almost impossible to conceive that a boy between seventeen and eighteen years old, could plan the essential features of a Church, such as that of Jesus Christ of Latter-day Saints, or if he had so done, could keep it secret in part upwards of two decades, letting it become public, fragment by fragment, excepting the extremely brief revelation contained in Section Two. A person who could believe such a thing probable, would certainly be possessed of a dangerously elastic imagination. An unbeliever might probably ask if Section Two was really given in 1823. If Joseph Smith were an impostor, he might have written the revelation in 1838, when it was first published, and sent it out under a false date. The first objection to such a belief is that the veracity of the dates preserved by the Church has never been questioned, even by the bitterest enemies of ' 'Mormonism. '' Aside from such clerical errors as unavoidably appear in the

668 IMPROVEMENT ERA. work of humanity, the dates have been found to be absolutely perfect. The second objection is that he conversed freely with his family—mother, father and brothers—about the things revealed to him by the angel Moroni. * Even if he had been an impostor, he would hardly have rendered himself subject to the probable suspicion among his own family that would be aroused, fifteen years after the angel's visit, should he insert into the story something which he had never before related. A third objection, and perhaps a final one, if the prophet had dated the revelation back, in order to establish for himself prophetic evidence, he would have made the principles foreshadowed by the revelation so clear that all would have noted them. Instead, the prophetic lessons to be drawn from Section Two are merely incidents in the great message that the revelation bears, and are seldom mentioned by the public workers of the Church. All historical and logical evidence tends to establish September 21st, 1823, as the date of the giving of the revelation known as Section Two. THE RECOGNITION OF PRIESTHOOD. Section Two is a variation of Malachi 4: 4 and 5. In Malachi the passage begins as follows: "Behold, I will send you Elijah." In the words of the angel to Joseph, it reads, ' 'Behold, I will reveal unto.you the Priesthood, by the hand of Elijah." Certainly so distinct a change must possess a very definite meaning. God does not speak idly. Transcending all other differences between the "Mormon" and other Christian churches, is the claim, made by Joseph Smith and his followers, that "Mormonism" possesses divine authority, which is not held and cannot be beld, by any other church. Only when the church is divinely commissioned are its acts valid. Similarly, every officer must make sure that his commission is without flaw, if he desires to have his official works recognized by the Church. The matter of divine authority is of first importance to the person who understands the order of God's Church. The authority to act for God, and the consequent powers History of the Prophet Joseph, Lucy Smith, pp. 83 and 84.

THE PROPHETIC VALUE OF SECTION TWO. 669 conferred on man, are commonly denominated priesthood. A man's calling in the priesthood, therefore, determines what he may or may not do in the labors of the Church. The authority and powers of divinity are infinite; therefore, priesthood is of an infinite nature, and cannot be held in its absolute fulness by any mortal man. To the Church has been granted a part of the priesthood, which is more than sufficient for the needs of those who are directing God's earthly work. In the history of the ' 'Mormon" prophet, it i? remarkable how carefully the various degrees of authority were conferred. First, the Aaronic Priesthood was given, then the Melchizedek Priesthood, and later, in the Kirtland Temple, various commissions which were necessary to make this the Dispensation of the Fulness of Times. The Prophet Elijah had had assigned to him a certain portion of the work of the salvation of souls. He was to visit the latterday Church, to commission its officers to undertake the labor that was especially in his charge; that is, to confer upon them the priesthood or authority necessary for making the work legal. For that reason, the Lord said that he would ' 'reveal the priesthood by the hand of Elijah." A visit of the ancient prophet Elijah would of itself have had no directive effect unless he left definite and sufficient authority with the earthly agents of God. Viewed in this light, therefore, the opening words of Section Two are seen to be richer and more exact in meaning than the quotation from Malachi. The variation noted indicates that the angel spoke from a full knowledge of the order of the Church. To us of this later age, it is evident, also, that Section Two, given in 1823, seven years before the organization of the Church, when the prophet was a mere boy, foreshadows distinctly the cornerstone of "Mormonism;" namely, that divine authority, as represented by the priesthood, is essential in the establishment and growth of the true Church. Is it a mere coincidence that in the first preserved revelation to Joseph Smith, the fundamental principle of priesthood is first considered? THE MANNER OF TRANSMITTING THE PRIESTHOOD. ' 'Behold, I will reveal unto you the priesthood, by the hand of

670 IMPROVEMENT ERA. Elijah." Why did not the Lord say, Behold, I will reveal unto you the priesthood, by Elijah? It is not easily believed that the phrase "by the hand of," found in Section Two, is accidental, and has no connection with the order of the Priesthood that Elijah was to reveal. Among many religious sects, a certain desire or feeling, or "inward call," is sufficient to permit a person to officiate in the name of the Lord. In fact,all the sects of the day, except "Mormonism," have been originated by men whose authority to found a religion and to appoint workers in it, has come from a conviction that their views were right, and from an "inward call," that they were to undertake the work. All Protestant churches make no other claim, and the Catholic church, which claims a direct descent of authority, cannot complete the links of the chain. Nevertheless, it is a general custom in most churches to ordain ministers by the laying on of hands. This is a virtual acknowledgment that this is the proper method of the transmission of authority. Yet, those who so ordain ministers today apparently cannot sense the inconsistency of the founder of the church receiving the original authority by an "inward call." "Why should not men of today announce themselves at any time as ministers of any gospel, to perform its ordinances, from an inward call? The Church re-established by Joseph Smith recognizes the necessity of order in all things. The proper method of transmitting the priesthood is by the laying on of hands of one who himself holds the authority. Priesthood cannot be actually conferred by a letter; it must always be conferred by imposition of hands. The history of the Church verifies this doctrine. Joseph Smith spoke with God himself; and later with angels. At first sight, it would seem that words from God's mouth would be sufficient to confer upon the Prophet all the authority necessary in building the Church. However, God is a Being of order, and he did not by word of mouth delegate authority to his servant. On May 15 th, 1829, nearly a year before the organization of the Church, Joseph Smith was visited by the angel, John the Baptist, who laid his hands upon the head of the young man and ordained him to the Aaronic Priesthood. John the Baptist had, himself, received the priesthood in that manner. Only after that had been done

THE PROPHETIC VALUE OF SECTION TWO. 671 could Joseph Smith baptize believers and proceed to the organization of the Church. For the organization and development of the work, the ' 'Lesser Priesthood'' was insufficient. Some time after the visit of the Baptist, therefore, Joseph was visited by Peter, James and John, the ancient apostles, who laid their hands on his head and conferred upon him the Melchizedek priesthood. Thus the necessity of transmitting priesthood by the laying on of hands was again shown. In recent days similar instances are on record. At the October conference, 1897, President Joseph W. McMurrin, who at the time was on a mission in England, was sustained as one of the first council of seventies. The president of the Church did not confer this calling in the priesthood upon him by a letter; but President Anthon H. Lund, who soon after the conference left for a mission to the Holy Land, visited England, and while there laid his hands upon Brother McMurrin's head, and set him apart for the work for which he had been sustained. In view of what has been said, it is evident that the statement in Section Two, "by the hand of" refers to this invariable order which governs the Church of Christ. Did Joseph Smith clearly understand this seven years before the Church was organized; four years before he had secured the plates from which the Book of Mormon was translated, and when he was only eighteen years old? It seems improbable. The section reads rather as if it were spoken carefully by some one possessed of a fulness of knowledge of the order of the Church. In any case, this statement in Section Two is prophetic of doctrine later established and emphasized in the Church. THE APPEARANCE OF ELIJAH. Both Malachi and Section Two declare that Elijah should appear at some distant period. The angel Moroni, speaking to Joseph Smith, said: "Behold,I will reveal unto you the priesthood, by the hand of Elijah." That is, Joseph was to expect a personal visit from Elijah. If the Prophet had been an impostor, he could have made this prophecy come true by declaring at any time that Elijah had appeared. An impostor, however, is very careful about making prophecies; they may be forgotten by him, or they

672 IMPRO VEMENT ERA. may not be fulfilled, even with the best endeavors of the false prophet. One of the strong evidences of the divine inspiration of Joseph's mission is that none of his prophecies has failed. On Sunday, April 3rd, 1836, nearly thirteen years after Section Two had been received, the prophecy with regard to the personal appearance was fulfilled. It was just after the dedication of the Kirtland Temple. Joseph and Oliver Cowdery, alone in the pulpit of the temple, bowed themselves in "solemn and silent prayer." After rising,they received various heavenly visions. At last "another great and glorious vision burst upon us, for Elijah the prophet, who was taken to heaven without tasbing death, stood before us, and said—Behold, the time has fully come, which was spoken by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors. "* Thus was fulfilled the prophecy of Section Two. Of especial importance is the fact that while the angel Moroni made the prediction to Joseph only, two persons saw Elijah when he came, and witnessed the fulfilment of the prediction. Oliver Cowdery, though he was later cut off from the Church, testified, to the day of his death, that he had actually seen Elijah and other heavenly beings. If Section Two had been written by 'an impostor, the false prophet would in all probability have managed it so that the appearance of Elijah would have been to him alone. Certainly the prophecy of the coming of Elijah has been fulfilled. ;;' , THE GREAT AND DREADFUL DAY. In Malachi and in Section Two the coming of Elijah is to occur "before the coming of the great and dreadful day of the Lord.:' This is supposed to refer to the time of the second coming of Christ and the day of judgment. Elijah, who did appear * History of the Church, vol. II, pp. 435 and 436.

THE PROPHETIC VALUE OF SECTION TWO. 673 with his commission in 1836, certainly appeared before the coming ■of Christ; and thus this prophecy was fulfilled. The spirit of this statement foreshadows also a doctrine of the Church; namely, that the Church is to prepare for the second appearance of the Messiah, and that we live in very deed in the last days. It is not likely that the eighteen-year-old Joseph understood fully the latter-day, preparatory nature of the work that he was to inaugurate seven years later. Again Section Two is shown to be prophetic of the time to come. Provo, Utah. (TO be concluded in next number.) 1