BANCROFT
LIBRARY
O
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
THE NECESSITY FOR A REORGANIZATION
OF THE CHURCH OF JESUS CHRIST
OF LATTER DAY SAINTS.
BY ELDER HYRUM CK SMITH.
Herald Publishing House, Reorganized Church of Jesus
Christ of Latter Day Saints, Lamoni, Decatur Co.,
Iowa.
EVERYWHERE I go in Utah I am confronted with the
question, "What was and is the need of a Reorgan-
ization?" It is a pertinent question, one of vital
importance to all Latter Day Saints. Calling
names, or denominating this one or that one an
apostate, will do no good, but simply engender
bitterness and remove farther away the ones we
wish to reach and benefit; but none should object
to being examined by what we find written in the
books; in fact there cannot be any other way to
Vidg<3 and decide the question.
An apostate is one who has departed from a
formulated system of belief or doctrine; and where
such formulated belief or doctrine is known, it
forms the only criterion by which to judge. All
Latter Day Saints will agree that the Church of
Christ was duly and properly organized on April 6,
1830, and that it moved along with great prosperity
until June 27, 1844, when its earthly leader was
killed. Prom that time it was scattered. Most of
the different fragments have become extinct;
either going back upon the faith entirely, or join-
Ing in with one of *the two organizations: some
with that in Utah, some with that known as the
Reorganization; until the contention now lies be-
tween these two organizations as to which correctly
represents the original church.
GOD'S WORD THE CRITERION.
My examination of the question at the head of
this article and as to who departed from -the faith
will be confined to the examination of doctrines
presented by the Utah Church, as it is that church
NECESSITY FOR A REORGANIZATION.
that has constantly propounded this question to me.
Other churches have what they call their disci-
pline; Latter Day Saints have the Book of Doctrine
and Covenants, which answers the same purpose
setting forth the doctrine and usages of the church!
Other church disciplines are man-made and can be
changed; ours we claim is God-made and cannot be
changed any more than God can change. So we
nave a sufficiently reliable and certain unchanging
rule by which to examine and determine what is
true and what is false doctrine; and to show that
the above is true we quote from that authoritative
standard:
"And again, the elders, priests, and teachers of
this church shall teach the principles of my gospel
which are in the Bible and the Book of Mormon
in the which is the fullness of the gospel; and they
shall observe the covenants and church articles to
do them, and these shall be their teachings "
"Thou shalt take the things which thou hast
received, which have been given unto thee in my
scriptures for a law, to be my law^ to govern my
church; and he that doeth according to these
things, shall be saved, and he that doeth them not
shall be damned, if he continues." Doctrine and
Covenants 42:5, 16. (Utah edition 42: 12, 13, 59 3 60 )
This plainly sets forth the fact that we must look
to the Bible, the Book of Mormon, and the Book of
Doctrine and Covenants for the doctrine or laws of
the church; and condemnation is pronounced upon
the one who departs from them if he indorses that
departure.
Especially are these three books made the cri-
terion by which the successor of the original
founder of the church was to be judged. Speaking
of Joseph Smith, the Lord says:
"I have given him the keys of the mysteries and
the revelations, which are sealed, until I shall
appoint another in his stead."
Then follows the statement:
"And again, thou shalt take thy brother Hiram
Page between him and thee alone, and tell him
that those things which he hath written from that
NECESSITY FOR A REORGANIZATION. b
Bl,one are not of me, and Satan deceiveth him; for,
behold, these things have not been appointed unto
him; neither shall anything be appointed unto any
of this church contrary to the church covenants,
for all things must be done in order and by common
consent in the church, by the prayer of faith."
D. C. 27: 2, 4. (Utah edition 28: 7, 12, 13.)
THE SUCCESSOR TO JOSEPH SMITH THE MARTYR.
What do the church covenants say in regard to
the matter of a successor to Joseph Smith? I read:
"But verily, verily I say unto you, that noue else
shall be appointed unto this gift except it be
through him, for if it be taken from him he shall
not have power, except to appoint another in his
stead; and this shall be a law unto you, that ye
receive not the teachings of any that shall come
before you as revelations, or commandments; and
this I give unto you, that you may not be deceived,
that you may know they are not of me. For verily
I say unto you, that he that is ordained of me, sharil
come in at the gate and be ordained as I have told
you before, to teach those revelations which you
have received, and shall receive through him
whom I have appointed." D. C. 43:2. (Utah
edition 43: 4-7.)
There are several points in the above: The first
is that no one is to be recognized as leader to the
church and successor to the prophet unless he is
appointed by Joseph Smith himself; the second
(and the one I consider of the greatest importance)
is that the one appointed to succeed the then
leader of the church was to be ordained for an
especial purpose; viz., "To teach those revelations
which you have received, and shall receive through
him whom I have appointed."
This is a phase of the question that has been
entirely ignored by Utah Church writers. They
have considered the call that comes to a man suffi-
cient to sanctify him, and that henceforth he
should be above criticism, so far as his teaching
and practice are concerned; or in the language of
another: "Deeming the upright conduct as a
4 NECESSITY FOR A REORGANIZATION.
matter easily dispensed with if so be they are
called."
JOSEPH SMITH'S TEACHINGS ON PRIESTHOOD.
The Prophet Joseph Smith gi<jes his views upon
that question in a letter found in the Millennial
Star, volume 17, page 85; (see also in the Utah
edition of the Doctrine and Covenants, page 423,)
which reads as follows:
"Behold, there are many called, but few are chosen.
And why are they not chosen? Because their
hearts are set so much upon the things of this world,
and aspire to the honors of men, that they do not
learn this one lesson That the rights of the priest-
hood are inseparably connected with the powers of
heaven, and that the powers of heaven cannot be
controlled nor handled only upon the principles of
righteousness. That they may be conferred upon
us, it is true; but when we undertake to cover our
sins, or to gratify our pride, or 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 tllie
authority of that man. Behold I 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 t immediately begin to exercise unright-
eous dominion. Hence many are called, but few
are chosen."
In this we are plainly given to understand
that the approval of our work by God and the re-
cognition of our acts officially will not depend
entirely upon our call, but upon the righteousness
with which we use the power given us. So with
the one ordained and appointed to succeed the
Prophet Joseph. He was to teach those revelations
already given as well as to receive revelations to
govern the church in the future; and even in the
NECESSITY FOB A REORGANIZATION. 5
receiving of future revelations nothing was to be
given contrary to the church covenants.
BRIGHAM AND HIS SUCCESSORS TESTED.
We shall uow proceed to examine the claims of
Brigham Young and his successors by the above,
ignoring entirely the pompous claim made by his
followers concerning his supposed transfiguration
before the people, wherein he is said to have
appeared and spoken as the Prophet Joseph, a
transaction that has more of the appearance of
spiritualism than of anything else, or an exhibi-
tion of his powers of imitation and mimicry, in
which those who knew him claim he was an adept.
We will simply call attention to the fact, in pass-
ing, that Brigham Young never claimed to have
been officially appointed by Joseph Smith as his
successor; so in that be claimed something had
been appointed to him contrary to the church cove-
nants, which declares that no one shall be ap-
pointed except it be through Joseph, and even
though he should so far transgress as to lose his
prophetic power, that he would still retain the
power to appoint another in his stead; and that
this should be a law unto the church. Here was
departure number one. The main departure from
the faith, or that which at least made every other
departure possible was Brigham Young's council
tending to the ignoring of the written word and
placing the "living oracles" above that which was
written. This seems to have been a common error
into which men have fallen in the past. The Jew-
ish nation relied more upon their Rabbis than
upon the law, and the tradition of the elders be-
came a stumblingblock to their acceptance of
Christ. Brigham Young was a shrewd man in
some respects. He saw the love the people had for
their martyred leader, and saw that nothing could
be forced upon them, unless it bore at least his im-
plied approval; consequently, every measure, no
matter how absurd, was given to the people as one
of Joseph's measures. One is forcibly reminded of
some of the transactions of the Jewish Rabbis, as
NECESSITY FOR A REORGANIZATION.
found in the Talmud. Rev. Bernbard Pick in hia
work, "The Talmud, What It Is?" relates the
manner in which one Hillel, a Babylonian, ob-
tained favor of the Jews and became the leading:
Rabbi in his day.
"On the death of Shemaiah and Abtalion there
were no qualified successors to take their place and
two sons of Bethera, otherwise unknown, occupied
it for a time. They were discussing one of the
trivial ceremonial questions of the day. It was the
grave problem (as it seemed to them) as to whether
the Paschal lamb might be killed on the Sabbath.
In their perplexity they asked, 'Was there none
present who had been the disciple of the two who
had been so honored?' (viz., Shemaiah and Abta-
lion.) The question was answered by Hillel, the
Babylonian. He solved the difficulty with reasons
from analogy, from the text and from the context.
They refused his decision until he ended by saying:
'Thus have I heard from my masters Shemaiah
and Abtalion.' Having before been regarded as a
stranger from Babylon he was now welcomed as
chief." The Talmud, What Is It? page 18.
So Brigham Young knew the power of the name
of Joseph Smith, and used it for all it was worth;
and no measure failed to carry if it was backed up
by the statement that "Joseph said this," or "Jo-
seph said that."
DEPARTURE NO. 1.
As a proof of his ignoring the written word, and
thereby forever establishing the fact that he was
not the one to succeed the Prophet, let us read
from the trial of Sidney Rigdon, as published in
the Times and Seasons, volume 5, the extracts we
quote being found on pages 647-666. The dishon-
esty and cunning of the man are displayed in the
use of Joseph and Hyrum Smith's names in connec-
tion with the measures of the Twelve. This is
found on page 647. His unfair statement of the
case is as follows:
"The business of the day will result in this thing:
all those who are for Joseph and Hyrum, the Book
NECESSITY FOR A REORGANIZATION. 7
of Mormon, Book of Doctrine and Covenants, the
Temple and Joseph's measures, and for the Twelve;
they being one party; will be called upon to mani-
fest their principles openly and boldly. Then we
wish all who are of the opposite parties to enjoy the
same liberty, and to be as decided and bold, and to
show their principles as boldly, and be as decided
as they are in their secret meetings and private
councils. -If they are for Sidney Rigdon and be-
lieve he is the man to be the first president and
the leader of this people, we wish them to manifest
it as freely as they do in other places; because this
will form anotlier party.
"We want all those who are for Lyman Wight
and his measures, to show themselves openly and
boldly; and all those for James Emmett and his
measures, to show themselves. We wish them to
withdraw to-day without fear and to be as bold
here as they are in other places. They may as
well show themselves boldly, for I know where
they live, and I know their names: I can point
them out if necessary."
Notice here, that he says the Twelve are for the
Book of Doctrine and Covenants, for Joseph, Hy-
rum, the Book of Mormon, etc.; and he says that
all are at liberty to vote against them if they please,
but they must do so evidently at their peril. If
you will turn to pages 665 and 666 you will read
that after. a number had spoken against Sidney
Rigdon that there is a call made for anyone that
wishes to speak in favor:
"President William Marks arose and said he
felt disposed to say a few words in defense of Elder
Rigdon. There has been a strong team against
him. They all seem to speak against him and
there is nothing said in his favor. I feel to take
up the^opposite side of the question and say some-
thing in his defense, for I have always been a
friend to Elder Rigdon. It has always been the
case before this High Council, that there are two
sides to the question; there are some to speak in
favor of the accused, but there seems to be only one
Bide to this subject. There has been many things
8 NECESSITY FOR A REORGANIZATION.
said which I know nothing about. But as it has
always been the case before the High Council that
some should speak in the defense of the accused, I
feel to volunteer to speak in his behalf. It is no
more than right that both sides should be repre-
sented. I don't wish to justify any man in an er-
ror, but there is a trial before this church and
council."
Then follows an argument in behalf of Elder Rig-
don, in which Elder Marks brings to his aid copious
extracts from the Book of Doctrine and Covenants.
And upon consulting the Doctrine and Covenants
we find that Elder Marks was right in insisting
that some one should speak in behalf of the ac-
cused. In section 99 (102 Utah edition), the minutes
of the organization of the High Council are given,
and we read there that the council is to be equally
divided and numbered:
"Those councilors who draw even numbers, that
is, 2, 4, 6, 8, 10, and 12 are the individuals who are
to stand up in the behalf of the accused, and pre-
vent insult or injustice."
In reply to this straightforward, manly speech
Brigham Young says, page 666:
"I have known that Brother Marks 'had no svi-
dence but the written word;' but if this people
have no evidence but the written word, it is quite
time to go to the river and be baptized for the re-
mission of their sins. . . . Brother Marks says, if
there are any ordained to offices equal with Elder
Rigdon he don't know it. He don't know all the
ordinations, nor be won't till he knows something
more than the written word." . . .
"As to a person not knowing more than the writ-
ten word, let me tell you that there are keys that
the written word never spoke of, nor never will."
This illustrates how much Brigham was in
accord with the Book of Doctrine and Covenants
and the Book of Mormon. Although he had just
stated that the Twelve, Joseph, and Hyrum, and
these two books formed one party, just as soon as
Elder Marks used the books against him, he re-
pudiated that which is written; and instead of
NECESSITY FOR A REORGANIZATION. 9
agreeing with the word which says that the Book
of Mormon contains the fullness of the gospel, he
said, "There are keys which the written word
never spoke of, nor never will." I agree with
Brother Brigham that his religious philosophy at
least contains things that God's written word never
spoke of; but pardon me if I do not believe that he,
Joseph, Hyrum, and the books form one party; I
must look elsewhere for a more consistent mixture.
Surely the reader can see that whatever the call of
Brigham Young may have been, he failed to carry
it out in accordance with righteousness and true
holiness.
DEPARTURE NO. 2.
To show that this departure is still maintained
and counseled in the Utah Church, I quote from
speeches of men who are supposed to be representa-
tive men in that organization. Elder Joseph E. Tay-
lor, counselor to Angus M. Cannon, President of the
Salt Lake Stake, said in a speech made in a priest-
hood meeting held in Salt Lake City, the minutes
of which appeared in the Semi- Weekly Deseret News,
of August 7, 1894:
"That he deprecated the conduct of certain per-
sons, members of the church, who were always
judging and criticising their leaders by what was
written in the books, placing the dead letter above
the living oracles. He showed that the written
word, being a record of the past, was not always
applicable to present conditions. Hence the ne-
cessity of inspired leaders, whose teachings had the
precedence of instructions given under other cir-
cumstances and conditions."
Elder Abraham H. Cannon, one of the Apostles
of the Utah Church, in a sermon delivered in the
Tabernacle, Salt Lake City, at the October confer-
ence of 1894, is reported in the daily News as fol-
lows:
* 'Elder Cannon said he desired to speak against
a spirit that had been growing to some extent
among some of the younger members of this church
who had given their time to the study of theology.
10 NECESSITY FOR A REORGANIZATION.
There was a danger against which they should
guard themselves, and this lay in a disposition to-
ward a criticism of the doctrines of the church as
presented by the living authorities. When any
counsel came from President Woodruff which
seemed to be in conflict with the written word of
God, we should follow the living oracles, and the
time would come when we would appreciate a
reconciliation of these."
Honest criticism never hurts the truth nor the
true man. Dishonest criticism hurts only the man
who uses it; so why wait for a reconciliation? Such
doctrine and teaching as this opened the door for
all manner of evil and was and is the direct cause
of every departure from the faith.
The Jewish Rabbis before alluded to, were sup-
posed by their followers to be infallible in their
decisions and counsels, and on one occasion Hillel
and Shammai gave their decisions on the question
of whether an egg laid upon the Sabbath day could
be lawfully eaten, and it happened that in this
famous dispute about the egg, as in similar ones,
Hillel was right against Shammai. Here was a
dilemma: the Jews had been committed to the
doctrine of infallibility for their Rabbis, so it is
reported that a voice was heard from heaven say-
ing: "The words of both are the words of the liv-
ing God, but the rule of the school of Hillel is to
be followed." "The Talmud, What It Is," page 24.
Some such method as this would have to be re-
sorted to in reconciling the teachings of the Utah
church leaders with the written word, but it is not
satisfactory to the honest seeker after truth; and I
must confess that I am cot so constituted that I
can appreciate it.
RULES OF CHURCH SET ASIDE.
We next notice the manner in which men are ex-
pelled from the church, and in which difficulties
are settled between members:
"And if thy brother or sister offend thee, thou
shalt take him or her between him or her and
thee alone; and if he or she confess, thou shalt be
NECESSITY FOR A REORGANIZATION. 11
reconciled. And if he or Fhe confess not, thou
shalt deliver him or her up unto the church, not to
the members, but to the elders. And it shall be
done in a meeting, and that not before the world."
D. C. 42:23. (Utah edition 42:88, 89.) This
agrees substantially with Christ's teachings in
Matthew 18:15-17:
* 'Moreover if thy brother shall trespass against
thee, go and tell him his fault between thee and
him alone: if he shall hear thee, thou hast gained
thy brother. But if he will not hear thee, then
take with thee one or two more, that in the mouth
of two or three witnesses every word may be estab-
lished. And if he neglect to hear them, tell it
unto the church: but if he neglect to hear the
church, let him be unto thee as a heathen man and
a publican."
Let us see how Brigham Young and h ; s col-
leagues carried out this just and holy principle.
We turn again to the trial of Sidney Rigdon. The
church was in a condition when if she ever needed
to be handled with care and her subjects in a law-
ful manner it was then. Hearts were bleeding
over the severe blow that the church had received
in the murder of those whom they were wont to
look upon as their leaders and counselors. They
needed to be patiently and lovingly led and piloted
through this the darkest hour and the heaviest
trial that they had yet had to pass through. Their
martyred prophet had instructed them in the way
the powers of the priesthood should be exercised.
Hear him:
"No power or influence can or ought to be main-
tained by virtue of the priesthood, only by persua-
sion^ by long suffering, by gentleness, 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 in-
crease 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
12 NECESSITY FOR A REORGANIZATION.
cords of death; thy bowels also being full of charity
towards all men, and to the household of faith, and
virtue garnish thy thoughts unceasingly, then shall
thy confidence wax strong in the presence of God,
and the doctrine of the priesthood shall distill upon
thy soul as the dews from heaven. The Holy Ghost
shall be thy constant companion, and thy scepter
an unchanging scepter of righteousness and truth,
and thy dominion shall bean everlasting dominion,
and without compulsory means it shall flow unto
thee forever and ever." Mill. Star, vol. 17, page 85.
(Utah Ed. B.C. p. 424.)
Did those holding the priesthood heed these wise
teachings? Let the record of events answer. Wil-
liam Marks was dropped from his quorum, the High
Council of Nauvoo, and from the presidency of the
stake, for no other reason than that he stood up in
defense of Sidney Kigdon before the High Council;
a thing which he not only had the right to do, but
which some of the High Council are in duty bound
to do, the law governing that body requiring that
half of its members shall stand in defense of the
accused.
"Elder S. Bent explained and said the reason
why the High Council dropped Elder Marks, was
because he did not acknowledge the authority of
the Twelve, but the authority of Elder Rigdon."
Times and Seasons, vol. 5, page 692.
Again we read:
4 'Elder W. W. Phelps arose and offered a motion
that Elder Sidney Rigdon be cut off from the
church, and delivered over to the buffetings of
Satan until he repents. Bishop Whitney then
presented the motion to the High Council, and the
vote was unanimous in the affirmative. Elder W.
W. Phelps then offered the same motion to the
church, upon which President Young arose and
requested the congregation to place themselves so
that they could see all who voted. We want to
know who goes for Sidney and who are for the
Twelve. He then called upon the church to signify
whether they was in favor of the motion. The
vote waa unanimous, excepting a few of Elder
NECESSITY FOB A REORGANIZATION. 13
Rigdon's party numbering about ten. He then re-
quested those who were for Sidney Rigdon to. mani-
fest it, and as before-stated there was about ten.
Elder Phelps then motioned, that all who have
voted to follow Elder Rigdon should be suspended
until they can have a trial before the High Council.
An amendment was offered, as follows: k or shall
hereafter be found advocating his principles.' The
vote was unanimous in the affirmative." Ibid.
Not much "long-suffering, kindness, and love
unfeigned" about that proceeding sure. Not only
Is the above instruction in regard to dealing with
offenders entirely ignored here, but in the cutting
off, or suspending of those who voted in the nega-
tive, one of the very foundation laws of the church
was violated.
In a quotation previously made from section 27
Doctrine and Covenants (Sec. 28 Utah edition) the
law of common consent is laid down:
"For all things must be done in order and by
common consent in the church by the prayer of
faith."
Here were two parties placed before the church
for acceptance or rejection, to be voted upon in a
manner similar to the method used at our presi-
dential elections in the United States; and, the
majority cites the minority to trial. What a spec-
tacle for free men to contemplate! You have the
right to vote as you please, but remember that if
you do not vote for me, I will have you up before
the High Council and cut you off from the church
if you don't repent. All the sacred feelings of a
man who loves freedom would revolt at such a
spectacle; and yet they have the audacity to tell
us that God sanctioned such things, and chose
the very men who not only permitted, but who
abetted the wrong, as his only representatives on
earth. My mind goes back to a statement previ-
ously quoted:
"When we undertake to cover our sins, or to
gratify our pride, our vain ambition, or to exercise
14 NECESSITY FOR A REORGANIZATION.
control, or dominion or compulsion, upon the souls
of the children of men, in any degree of unright-
eousness, behold the heavens withdraw themselves,
the Spirit of the Lord is grieved; and when it is
withdrawn, amen to the priesthood of that man."
But the chapter does not end here; we read on:
"Elder Hyde arose and stated that Elder Samuel
James had promised to preach a funeral sermon at
the request of President Young. He came at the
time appointed and preached anything but a
funeral sermon, and after he got through he said,
if Brigham Young wanted a funeral sermon
preached, he might preach it himself. He consid-
ered that this was unchristianlike conduct, and he
moved that Samuel James be disfellowshipped from
the church. The vote was unanimous. He further
said, Whereas Jared Carter has gone on some mis-
sion, contrary to council, under the new revelation,
I move that fellowship be withdrawn from him,
and that it be published in the next Neighbor and
Times and Seasons. The vote was unanimous.
Elder Amasa Lyman motioned that Samuel Ben-
nett be cut off from the church, for having re-
ceived a false ordination. The vote was
unanimous. Elder Lyman motioned that Leonard
Soby be cut off for the same cause, with Samuel
Bennett. Tho vote was unanimous. It was mo-
tioned and seconded, that Joseph H. Newton be cut
off from the church. The vote was unanimous.
It was motioned and seconded that John A.
Forgeus be cut off from the church. The vote was
unanimous." Ibid, page 687.
In none of these cases does the record show that
the accused were labored with; neither does it show
that they were cited to trial, nor that they were al-
lowed to speak for themselves; nor that there was
a chance to move for a new trial. But soap judg-
ment was taken upon them, and in the last two
cases not even the formality of preferring a charge
against them was gone through with all contrary
to the laws and usages of the church. Did these
men who that day sat in judgment on their breth-
ren correctly represent Christ, who is "full of com-
NECESSITY FOR A REORGANIZATION. 15
paseion, and gracious, longsuffering, and plenteous
in mercy and truth"? (Psalms 86: 15.)
It may be urged that these were extraordinary
times and needed extraordinary measures; but thtre
is no time when God's law can be trampled upon
without suffering loss; and the more extraordinary
the times the closer should men have adhered to
the law and the testimony. There is special pro-
vision made in the law for such occasions as this
under consideration. In section 104, Doctrine and
Covenants (107, Utah edition) we read of the organ-
ization of the different quorums of the church.
The Presidency, the Twelve, and the Seventy, all
equal in authority. Specific directions are given
as to the manner in which decisions, to bo binding
on the church, shall be made: "And every decision
made by either of these quorums must be by the
unanimous voice of the same; that is, every mem-
ber in each quorum must be agreed to its decisions,
in order to make their decisions of the same power,
or validity one with another. (A majority may
form a quorum, when circumstances render it im-
possible to be otherwise.) Unless this is the case,
their decisions are not entitled to the same bless-
ings which the decisions of a quorum of three
presidents were anciently, who were ordained after
the order of Melchisedeo, and were righteous and
holy men. The decisions of these quorums, or
either of them, are to be made in all righteousness,
in holiness and lowliness of heart, meekness and
long-suffering, and in faith and virtue and knowl-
edge; 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."
I am not going to deny here that the Twelve had
the right to regulate the affairs of the church at
the time of Joseph Smith's death; for I believe
they not only had the right, but that the law
makes it their specific duty to do so; and had they
not attempted to stand in the breach at that time
they would undoubtedly have been subject to just
censure; but I do deny their right to attempt to
10 NECESSITY FOR A REORGANIZATION.
regulate contrary to the covenants and command-
ments, and the rules that had become fixtures in
the church law, not only by the command of God,
but also by having been accepted by the church
in legislative assembly.
THE MARTYR'S STATEMENT, ETC.
That the church needed to be regulated and that
it was trembling to its fall, I learn by a statement
made to W. W. Phelps by the Prophet Joseph
Smith, in a letter dated November 27, 1832; and
which partakes of the nature of a revelation from
God. The extract I wish to call attention to is as
follows:
"Yea, thus saith the still small voice, which
whispereth through and pierceth all things, and
oftentimes it maketh my bones to quake while it
maketh manifest, saying: 'And it shall come to
pass that.l the Lord God will send one mighty and
strong, holding the scepter of power in his hand,
clothed with light for a covering, whose mouth
shall utter words, eternal words; while his bowels
shall be a fountain of truth, to set in order the house
of God, and to arrange by lot the inheritances of
the saints, whose names are found, and the names
of their fathers, and of their children enrolled in
the book of the law of God: while that man, who
was called of God and appointed, that putteth
forth his hand to steady the ark of God, shall fall
by the shaft of death, like a tree that is smitten by
the vivid shaft of lightning." Times and Seasons,
vol. 5, p. 673; Millennial Star, vol. 14, p. 284. D. C.
Utah Ed. p. 301.
Language could not be plainer than this, and the
interpretation could not be surer than that the ark
of God the church was trembling to its fall, and
that the man of God chosen and appointed Joseph
Smith would put forth his hand to steady it and
in that act would be smitten suddenly. One of the
very last official acts of Joseph Smith was to exer-
cise his appointed right to designate who should be
his successor, and following out the covenants and
NECESSITY FOR A REORGANIZATION. 17
commandments, appointed and anointed one from
his own posterity to succeed him, and while he
could not install a successor while he himself lived,
he could and did designate who that one should be;
and in solemn assembly anointed and blessed his
eldest son, Joseph, to that office, conferring upon
him all the powers that he himself held, as can
amply be proven.
It is true that B. H. Roberts, of the Utah Church,
devotes several pages of his book on "succession"
to attempting to prove that Joseph never conferred
any blessing on his posterity, except to will them a
house to live in; but George Q. Cannon, in a ser-
mon delivered on the birthday of the Prophet in
1894, said that he did, and instructed the people of
the Utah Church to make the matter a subject of
prayer that Joseph's posterity may come into the
inheritance of the promised blessing. We need a
voice from heaven now to tell us which to follow,
Rabbi Cannon, or Rabbi Roberts; for of course both
must be right.
PROMISES CONCERNING JOSEPH'S SEED, ETC.
To show that these promises were made, I will
quote. Joseph says in his history: "December 6.
1832, I received the following: [Then follows the
revelation explaining the parable of the wheat and
the tares; and in that revelation we find the fol-
lowing:] 'Therefore, thus saith the Lord unto
you, with whom the priesthood hath continued
through the lineage of your fathers, for ye are
lawful heirs, according to the flesh, and have been
hid from the world with Christ in God: therefore
your life and the priesthood hath remained, and
must need remain, through you and your lineage,
until the restoration of all things spoken by the
mouths of all the holy prophets since the world
began.'" D. C. 84:3. (Utah edition 86:8-10.)
After all the quibbling done by Utah elders to
make it appear that Joseph Smith was not alone
referred to here, the fact remains that he at least
was referred to, and he is the only one of whose
18 NECESSITY FOR A REORGANIZATION. .
identity we are certain, in connection with this
revelation.
t But God does clearly reveal himself on the ques-
tion. In a later revelation in regard to the Nauvoo
House he says:
"Let it be built unto my name, and let my name
be named upon it, and let my servant Joseph and
his house have place therein, from generation to
generation; for this anointing have I put upon his
head, that his blessing shall also be put upon the
head of his posterity after him; and as I said unto
Abraham, concerning the kindreds of the earth,
even so I say unto my servant Joseph, in thee, and
in thy seed, shall the kindred" of the earth be
blessed." D. C. 107: 18 (Utah ed. 124: 56-58).
Did the Twelve recognize and acknowledge one
of the last acts of their martyred prophet? No.
They ignored this, or most of them did; and yet
Brigham Young as their spokesman could arise
before the people and say that the Twelve and the
measures of Joseph and Hyrum and the Book of
Doctrine and Covenants, etc., formed one party.
The Twelve as a quorum did not in their decisions
become unanimous. Three of the Twelve (to their
honor be it said) refused to follow the lead of Brig-
ham. These were William Smith, brother of the
prophet, Lyman Wight, and John E. Page. The
first two mentioned we know were loyal to the
cause of the eldest son of the prophet, and recog-
nized the official act of his father in his appoint-
ment. Lyman Wight always bore testimony that
he had his hands upon the head of young Joseph
with his father when he blessed him to be his suc-
cessor; and any claim contrary to this was scorn-
fully rejected by him. B. H. Roberts claims that
no such claim could be true, because of the silence
of history on the subject; but we find that he was
not careful enough in his search, for in a letter
written by James Kay, and dated St. Louis, Mis-
souri, November 22, 1845, he says that William
Smith and G. J. Adams were at that time in St.
Louis, advocating the claims of young Joseph.
He says:
NECESSITY FOR A REORGANIZATION. 19
"He [William Smith] contends the church is dis-
organized, having no head; that the Twelve are
not, nor ever were, ordained to be head of the
church; that Joseph's priesthood was to be con-
ferred on his posterity to all future generations,
and that young Joseph is the only legal successor
to the presidency of the church." Millennial Star,
vol. 7, p. 134.
This shows that uhe claim was made and had
advocates immediately after the death of the
prophet. But the main thing- that I want to show
is that the Twelve ignored the rule laid down in
the law that upon all things there should be a
unanimous vote in order to make their decisions
valid and binding on the church a wise provision
to protect the church from evil.
CONDITIONS, ETC., AND METHODS USED.
Every quorum of the church was divided upon
the questions at issue. Quite a number of the
Seventy, including some of the presidents, with
irew from Brigham Young's party and opposed his
measures. The High Council was divided, and in
order to get a set of men that would do Brigham's
will, the council was reconstructed, the recalcitrant
ones dropped, and more obedient ones were put in,
as anyone can see by the reading of the history of
those times, with the quotations above given.
Excuse is made for this that the clause inserted
in parenthesis in the revelation requiring unity
reads: "(A majority may form a quorum when
circumstances render it impossible to be other-
wise.) But note, it does not say that a majority
may form a decision, but a majority may form a
quorum; but when that majority is formed into a
quorum, all must without exception agree to its
decisions. The Twelve were present in full as a
quorum in Nauvoo, but they failed to agree, and
instead of going prayerfully and humbly to work
and forming measures from God's word upon which
they all could agree, they set the three disagreeing
ones aside, and went on to form a quorum out of
material that would agree to the theories set out by
20 NECESSITY FOR A REORGANIZATION.
those who were ambitious of power, a most danger-
ous policy for the establishment of truth and the
carrying out of righteous principles. So with the
High Council.
At the beginning of Rigdon's trial sai4l council
was composed of Whitney, Marks, Rich, Bent,
Allred, Wilson, Cutler, Fulmer, Harris, Grover,
Johnson, and Sherwood; at its close, they were
Bent, Allred, Wilson, Harris, Huntington, Knight,
Cutler, Johnson, Sherwood, Grover, Benson, and
Pulmer. Three had been dropped out Whitney,
Marks, and Rich. Whitney and Rich were pro-
moted. Marks for daring to speak and vote his
sentiments and perform what it was his duty to do,
was entirely left out. So with all the other quo-
rums.
The departures from the law here are too numer-
ous to mention, so I will cease to enumerate and
pass on to the next.
The law as found in the Book of Doctrine and
Covenants provides for only seven quorums of
Seventy.
"And it is according to the vision, showing the
order of the seventy, that they should have seven
presidents to preside over them, chosen out of the
number of the seventy, and the seventh president
of these presidents is to preside over the six; and
these seven presidents are to choose other seventy
besides the first seventy, to whom they belong, and
are to preside over them; and also other seventy
until seven time seventy, if the labor in the vine-
yard of necessity requires it." D. C. 104: 43. (Utah
ed. 107:93-96.)
As soon as Joseph Smith was dead Brigham
Young and his associates organized enough at
least, to complete eleven quorums. At the Octo-
ber conference of 1844, one item of business reads:
"The remainder of the afternoon was spent in
filling up the quorums of seventies, and at the
close, eleven quorums were filled and properly
organized, and about forty elders organized ais a
part of the twelfth quorum." Times and Seasons,
vol. 5, page 696.
NECESSITY FOR A REORGANIZATION. 21
The reader can see that this, when compared
with the above quotation from the Doctrine and
Covenants, is a direct violation of law; but Brig-
ham had to have some place for his pets, and in
order to accommodate all he had to make places for
them, and this departure from the law has gone on
until there are in the Utah Church to-day over
one hundred quorums of seventy.
The law as contained in the books says:
"The president of the church, who is also the
president of the council [general High Council], is
appointed by revelation, and acknowledged, in his
administration, by the voice of the church; and
it is according to the dignity of his office, that he
should preside over the council of the church; and
it is his privilege to be assisted by two other presi-
dents, appointed after the same manner that he
himself was appointed; and in case of the absence
of one or both of those who are appointed to assist
him, he has power to preside over the council
without an assistant; and in case that he himself is
absent, the other presidents have power to preside,
In his stead, both or either of them." D. C. 99:6.
(Utah Ed. 102:9-11).
The latter clause of this was violated in denying
Sidney Rigdon his right, as one of the First Presi-
dency, to preside; the first part was violated when
the remaining members of the Twelve elected
Brigham Young President of the Church and
Heber C. Kimball and Willard Richards his coun-
selors, without even the semblance of a revelation,
in December, 1847, at or near Council Bluffs, Iowa.
The taking of these three from the Quorum of the
Twelve only left six (as Wight, Page, and Smith
did not leave Nauvoo with them); and, as a
maiority alone could form a quorum, hence the
action was illegal from that standpoint.
A rather poor beginning towards regulating the
church, I hear some one say. Bad enough, surely,
but the end is not yet, and it seems as though
when men start out in the wrong way, the farther
they go the farther they stray. Jacob, in the
Book of Mormon, says:
NECESSITY FOR A REORGANIZATION.
"And were it not that I must speak unto vou
concerning a grosser crime, my heart would rejoice
exceedingly, because of you. But the word of God
burthens me because of your grosser crimes "
Jacob 2d chapter.
So in the contemplation of this latter-day apos-
tasy I wish it were possible to leave out the grosser
departures from the faith, but the interests of truth
demand that all be told. A bolder stroke in the
departure from the faith was about to be made
but it needed preparation. The people must be
taken to a place where law could not reach them
So a resolution is passed to move in a body to the
West. (Milknnial Star, vol. 6, p. 197.)
UTAH IS NOT ZION.
It is asserted that the move to the valleys of the
mountains was Joseph's measure; that he prophe-
sied of it, etc. But I find nothing published in the
history of the church, that even hints at the idea,
until long after Joseph's death. I do find, how-
ever, that when Henry Clay suggested that Joseph
bniith should take his people to Oregon, that he
replies in this language:
"Why great God! to transport 'two hundred thou-
sand people through a vast prairie; over the Rocky
Mountains, to Oregon, a distance of nearly two
thousand miles, would cost more than four mil-
lions! or should they go by Cape Horn, in ships to
California, the cost would be more than twentv
millions !" Times and Seasons, volume 5, page 547
This letter is dated May 13, 1844; just I little
more than a month before his death. He would
hardly write that way about a move which he him-
self had under contemplation. But whether it
was Joseph's measure, or Brigham's, the move to
establish Utah as Zion, and a gathering place for
the saints, was a direct violation of the revelations
of God.
But something had to be done to establish the
doctrines Brigham and others had in contempla-
tion; it became necessary to go beyond the pale of
civil law. What they wanted was to form a gov-
NECESSITY FOR A REORGANIZATION. 23
eminent of their own. In a speech made at a
special conference held at Manchester, England,
December 14 and 15, 1845, Wilford Woodruff
said:
4< There is no safety under the government of tha
United States. It is time to go where we can en-
joy our rights, and no longer be hemmed in, but
be placed where Jacob's nobles shall be of them-
selves, and their governors shall proceed from the
midst of them." Millennial Star, vol. 7. p. 2.
In an editorial by the same man, I find this:
"We can at any rate by and by escape round
Cape Horn, and sail up the Pacific Ocean when in-
formed of their precise locality. All possible in-
formation will be given as it is obtained, and we
shall endeavor in our approaching General Confer-
ence to explain all things to the best of our ability.
Let the saints lift up their heads and rejoice, for
their redemption draweth nigh. Mark well the
signs of the times. Be thankful unto God that for
the present the saints must not gather within the
Jurisdiction of the States, save it be in the wilder-
ness, beyond the mountains." Millennial Star, vol.
6, p. 201.
These quotations show: first, that they did not
know where they were going, but that the general
Idea was that they were going to some place in
California; second, that they wanted to establish a
government of their own wherein their governors
should be from the midst of them, or from their
own number.
But we will now see what the church covenants
say in regard to the matter:
"Hearken, O ye elders of my church, saith the
Lord your God, who have assembled yourselves to-
gether, according to my commandments, in this
land which is the land of Missouri, which i-s the
land which I have appointed and consecrated for
the gathering of the saints; wherefore this is the
land of promise, and the place for the city of Zion."
D. C. 57: 1. (Utah Ed. same.)
And that Zion should not be moved we read:
"I, the Lord will contend with Zion and plead
24 NECESSITY FOR A REORGANIZATION.
with her strong ones, and chasten her, until she
overcomes and is clean before me; for she shall not
be removed out of her place. I, the Lord, have
spoken it. Amen.-D. C. 87:8. (Utah Ed. 90: 36?
And again:
-u? 1 ? 11 S ^ aU ? oi V 6 moved out of her P ] ace, not-
withstanding her children are scattered, they that
remain and are pure in heart shall return and come
to their inheritances; they and their children,
with songs of everlasting joy; to build up the waste
places of Zion. And all these things, that the
prophets might he fulfilled. And behold, there is
none other place appointed, than that which I have
appointed, neither shall there be any other place
appointed than that which I have appointed for the
work of the gathering of my saints, until the dav
cometh when there is found no more room for
them; and then I have other places which I will
appoint unto them, and they shall be called stakes
'
tureen? thetaw. 6 ^ "^ " WM *
FALSE TEACHINGS AND PRACTICES.
I shall now content myself with presenting as
briefly as possible some further departures from the
faith, by quoting extracts from sermons delivered
by Brigham \oung and those who have adhered to
lm r\ C hey . left Nauvo an <* established themselves
in Utah, and the very first move they made after
arriving was to invalidate all the baptisms that had
been performed before that time, by being baptized
confirmed, and re-ordained again; thus treating
lightly one of the most sacred ordinances of God'a
law and house. And every one must submit to this
rebaptism as soon as they come to Utah, or be con-
sidered apostates. Brigham too, began to assert
his authority, claiming that he alone had the right
to dictate both in temporal and in spiritual thinga
Let us read what he says on these two points:
*I am the controller and master of affairs here
NECESSITY FOR A REORGANIZATION. 25
under Heaven's direction." Journal of Discourses,
vol. 1, p. 48.
"I will refer again to the brethren and sisters
who have lately come over the plains. My counsel
to them to-day is, as it has been on former occasions
to all who have come into these valleys, Go and be
baptized for the remission of your sins, repenting
of all your wanderings from the path of righteous-
ness, believing firmly in the name of Jesus Christ,
that all your sins will be washed away. If any of
you inquire what is the necessity of your being
baptized, as you have not committed any sins, I
answer, it is necessary to fulfill all righteousness."
Journal of Discourses, vol. 2, p. 8.
The Book of Doctrine and Covenants teaches
that Christ is our Savior and God, to whom we
must look for salvation:
"And now, remember the words of him who is the
life and the light of the world, your Redeemer,
your Lord, and your God. Amen." D. C. 9: 18.
(Utah ed. 10: 70. Also D. C. 10: 12; Utah ed. 11:
28, 29.)
Brigham taught:
"Now hear it, O inhabitants of the earth, Jew
and Gentile, saint and sinner! When our father
Adam came into the garden of Eden, he came into
it with a celestial body, and brought Eve, one of his
wives, with him. He helped to make and organize
this world. He is MICHAEL,, the Archangel, the
ANCIENT OF DAYS! about whom holy men have
written and spoken. HE is our FATHER and our
God, and the only God with whom we have TO DO."
Journal of Discourses, vol. 1, p. 50.
The Bible teaches that Jesus was begotten of the
Holy Ghost:
"Now the birth of Jesus Christ was on this wise:
When his mother Mary was espoused to Joseph, be-
fore they came together, she was found with child
of the Holy Ghost." Matt. 1: 18.
"And the angel answered and said unto her, The
Holy Ghost shall come upon thee, and the power of
l,he Highest shall overshadow thee: therefore also
26 NECESSITY FOR A REORGANIZATION.
that holy thing which shall be born of the3 shall
be called the Son of God." Luke 1: 35.
Brig-ham Young taught that Adam was the father
of Jesus Christ, and that he was not begotten bv
the Holy Ghost. Hear him:
'I have given you a few leading items upon this
subject, but a great deal more remains to be told.
Now remember from this time forth, and forever,
that Jesus Christ was not begotten by the Holy
Ghost. I^will repeat a little anecdote. I was in
conversation with a certain learned professor upon
this subject, when I replied to this idea if the Son
was begotten by the Holy Ghost, it would be ver?
dangerous to baptize and confirm females, and give
the Holy Ghost to them lest he beget children, 'to
be palmed upon the elders by the people, bringic-g
the elders into great difficulties." Journal of DiS-
courses, vol. 1, p. 51.
Such language is actually blasphemous; and this
from a man who we are told represents Clir-ist!
We read again in the Book of Doctrine and Cov-
nants:
"And again, verily I say unto you, concerning
your debts, behold it is my will that you shall Bay
all your debts." D. C. 101:13. (Utah ed. 104:78.)
Then the Lord goes on to promise them that if
they will be diligent in trying to pay their debts he
will soften the hearts of their debtors, so they will
not press them, until they are able to pay. But
Brigham taught thus:
"I wish to impress another thing upon your
minds: An elder, who is willing to preach the
gospel, borrows a hundred or a thousand dollars
from you, and you never breath the first complaint
against him, until you come home to this valley;
but after you have been here for a few days, you
follow me round and fill my ears with complaints
against this brother, and ask me what he has done
with your money? I say, 'I do not know.' Thus
you are distressed and in misery, all the day long,
to get it back again. If an elder has borrowed
from you, and you find he is going to aposta-
tize, then you may tighten the screws upon him;
NECESSITY FOR A REORGANIZATION. 27
but if he is willing to preach the gospel, without
purse or scrip, it is none of your business what he
does with the money he has borrowed from you."
Journal of Discourses, vol. 1, p. 340.
Rather a queer way to preach the gospel without
purse or scrip, when they are allowed to borrow
from whom they please and not obliged to pay it
back. It is & good way, however, to keep men from
apostatizing.
Some more of Brigham's teaching is directly in
point, and I quote it:
"I might here use a just and true comparison
which will apply to the church. The rulers of
Great Britain have tried to make every capitalist
identify his interest with the Government that has
sustained the kingdom, and is like a powerful net-
work around the whole. Apply this comparison to
the kingdom of God on earth.
"Brethren,do you wish this heavenly government
to stand? There is no government more beautiful,
no confederacy more powerfull What shall we do
to accomplish this? Imitate the policy of that
earthly kingdom, identify our .interest with the
kingdom of God, so that if our hearts should ever
become weaned from loyalty to the sovereign, all
our earthly interest is bound up there, and cannot
be taken away. We must therefore sustain the
kingdom in order to sustain our lives and interests.
By so doing, we shall receive the Spirit of the
Lord, and ultimately work with all our hearts.
"This is a policy which I have not reflected upon
until this morningr, but before we get through with
the conference, I shall, perhaps, see it entered
into; not as the result of any premeditation in the
least, but when the condition of our temporal af-
fairs is read from the stand, you will find the
church in considerable indebtedness. If any man
is in darkness through the deceitfulness of riches,
it is good policy for him to bind up his wealth in
this church, so that he cannot command it again,
and he will be apt to cleave to the kingdom. If a
man has the purse in his pocket, and he apostatizes,
he takes it with him: but if his worldly interest is
28 NECESSITY FOR A REORGANIZATION.
firmly united to the Kingdom of God, when he
arises to go away, he finds the calf is bound, and,
like the cow, he is unwilling to forsake it. Jf his
calf is bound up here, he will be inclined to stay;
all his interest is here, and very likely the Lord
will open his eyes, so that he will properly under-
stand his true situation, and his heart will chime
in with the will of his God in a very short time."
Journal of Discourses, vol. 1, p. 202.
WRONG ON TEMPLE BUILDING.
Brigham also erred on temple building. I read
in the church covenants that the Lord in speaking
of the building of temples, says:
"My holy house, which my people are always
commanded to build unto my holy name " D C
107:12. (Utah Ed. 124:39).
It is rather hard to locate Brigham Young on
temple building, as he does not seem to be settled
in his own mind about it. He says:
"When the people refused in Kirtland to build a
temple, unless by a special revelation, it grieved
his [Joseph Smith's] heart that they should be so
penurious in their feelings as to require the Lord
to command them to build a house to his name.
It was not only grievous to him, but to the Holt
Spirit also. He frequently said, that if it were not
for the covetousness of the people, the Lord would
not give revelations concerning the building of tem-
ples, for we already knew all about them." Journal
of Discourses, vol. 1, p. 278.
A misinterpretation of the passage in the Doc-
trine and Covenants above quoted is evident. The
Lord there says he always commands when a house
is to be built unto him; but here in the statement
of Brigham it is said that he never does, unless
forced to do so by the covetousness of the people.
We find, however, that Brigham talks differently
soon afterward. This was uttered on February 14
1853; but on April 6, 1853, we have this from the
same man:
"Joseph not only received revelation and com-
mandment to build a Temple, but he received a
NECESSITY FOR A REORGANIZATION. 29
pattern also, as did Moses for the Tabernacle, and
Solomon for his Temple; for without a pattern, he
could not know what was wanting, having never
seen one, and not having experienced its use.
Without revelation, Joseph could not know what
was wanting, any more than any other man; and,
without commandment, the church were too few in
numbers, too weak in faith, and too poor in purse,
to attempt such a mighty enterprise." Journal of
Discourses, vol. 2, p. 31.
No comment upon the contradiction is necessary,
as it will be evident to all. The Utah Church, in
all the temples built, do not claim special revela-
tion for any one of them; but interpret the words,
"my people are always commanded to build," to be
a perpetual command to build; but such an inter-
pretation cannot be made without doing violence to
the language. If it had read "my people are com-
manded always to build;" then their interpretation
would have been all right; but it does not read that
way.
BRIGHAMITE ENDOWMENTS.
In regard to the endowments, Christ and Brig-
ham differed. Which shall we follow? Christ
told his disciples to tarry at Jerusalem until they
had been endowed with power from on high. He
told them what the endowment would do for them.
"But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall
teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you."
John 14: 26.
"But when the Comforter is come, whom I will
send unto you from the Father, even the Spirit of
truth, which proceedeth from the Father, he shall
testify of me." John 15: 26.
"Howbeit when he, the Spirit of truth is come,
he will guide you into all truth: for he shall not
speak of himself; but whatsoever he shall hear,
that shall he speak; and he will show you things
to come." John 16: 13.
Paul wrote that the fruit of that endowment is:
30 NECESSITY FOB A REORGANIZATION.
r^ OVe ' J? P eace > long-suffering, gentleness,
goodness, faith, meekness, temperance." Gal. 5:
u Zo.
And Peter wrote:
'VAccprding as his divine power hath given unto
us all things that pertain unto life and piodliness."
& Jreter 1:3.
All useful here in this life. Brigham represents
heaven as a great secret chamber, at the door of
which we must be able to give signs, grips, pass-
words, etc. Hear his definition:
'Let me give you the definition in brief. Your
endowment is, to receive all those ordinances in the
house of the Lord, which are necessary for you
after you have departed this life, to enable you to
walk back to the presence of the Father, passing
the angels who stand as sentinels, being enabled
to give them the key-words, the signs and tokens,
pertaining to the Holy Priesthood, and gain your
eternal exaltation in spite of earth and hell." Jour-
nal of Discourses, vol. 2, p. 31.
I am told here in Utah that the endowments
given in Kirtland were identical with those given
in the temples here; but Brigham says they were
not. Hear him:
"And those first elders who helped to build it
received a portion of their first endowments, or we
might say more clearly, some of the first, or intro-
ductory, or initiatory ordinances, preparatory to
an endowment. The preparatory ordinances there
administered, though accompanied by the adminis-
tration of angels, and the presence of the Lord
Jesus, were but a faint similitude of the ordinances
of tho house of the Lord in their fullness; yet
many, through the instigation of the Devil,
thought they had received all, and knew as much
as God; they have apostatized, and gone to hell.
But be assured, brethren, there are but few, very
few of the elders of Israel, now on earth, who know
the meaning of the word "endowment." To know,
they must experience; and to experience, a temple
must be built." Journal of Discourses, vol. 2, p. 31.
Then follows Brigham J s definition of the word
NECESSITY FOR A REORGANIZATION. 31
"endowment" as given above. All those people,
and they are many, who testify that they received
their endowments in Kirtland and Nauvoo must be
mistaken, because Brigham says, "You did not!"
Only a few, and that a very few, received them.
Christ's endowments and teachings were open, as
witness the endowment of the apostles on the day
of Pentecost, where all the multitude witnessed it
and heard the apostles speak in tongues.
I read:
"The high priest then asked Jesus of his disci-
ples, and of his doctrine. Jesus answered him, I
spake openly to the world; I ever taught in the
synagogue, and in the temple, whither the Jews al-
ways resort; and in secret have I said nothing. Why
askest thou me? ask them which heard me, what I
have said unto them: behold they know what I
said." John 18: 19-21.
But Brigbam was afraid that people would ask
his followers what he taught. In speaking of some
who wanted their endowments he says:
"Well, he gets his endowment, and what for? To
go to California, and reveal everything he can, and
stir up wickedness, and prepare himself for hell."
Journal of Discourses, vol. 2, p. 144.
Christ was not afraid of any revealments. He
stood there among his enemies, defying them to find
any fault with his teachings; but Brigham was
afraid of what his followers might reveal of his
doctrine and secret works. Did he represent Christ?
LYING.
"Thou shalt not lie: he that lieth and will not
repent, shall be cast out." D. C. 42:7. (Utah ed.
42:21.)
The repeating of this command in this nineteenth
century seems almost superfluous, but events have
proved that the repeating of the command was pro-
phetic of that which was to come.
From the death of the Prophet Joseph, until the
29th day of August. 1852. the literature of the Utah
Church is full of denials of polygamy. But now
Lht-.-y tell us that they were lying all this time, and
32 NECESSITY FOR A REORGANIZATION.
that it was practiced as early as 1841. Orson Hyde
says in "Journal of Discourses, vol. 2, p 83, that
they had more than one wife when they were in
Nauvoo; and George A. Smith says, in his autobi-
ography in the Historical fiecord, that he had us
many as five wives before he left Nauvoo.
In volume 12, Millennial Star, page 29, there is a
list of lies and their refutation by Thomas Smith.
These lies, he says, he took from a book by one
Bowes, and in that list I find the following:
"12 Lie. Joseph Smith taught a system of po-
lygamy."
Then follows the refutation of the lie, by quoting
the Book of Doctrine and Covenants. This was
published by Orson Pratt in 1850. Two years after-
wards, polygamy was publicly proclaimed by the
Utah Church leaders, and palmed off on Joseph
Smith, and given out to the saints as his doctrine.
If it was a lie for Mr. Bowes to say it in 1850, it was
a lie for Brigham Young to say it in 1852.
Andrew Jensen, in his Historical Eecord, says, iD
speaking of John C. Bennett, that he told some
very wicked lies about Joseph. He said he taughl
one thing in public and practiced another thing in
secret; and by this means was enabled to get some
of the sisters into trouble. But we are told now,
everywhere in Utah, that Joseph taught and prac-
ticed polygamy in secret, and denied it in public.
Was it a wicked lie for John C. Bennett to tell it
in 1842, and a sacred truth when told by Brigham
and his minions in 1852 to 1896? Does time make
then a difference in the sin? I could mention many
more instances, but let this suffice.
ABOMINABLE TEACHING.
Th next departure from the lavr that I shall men-
tion will account for this lying propensity. I have
already quoted Joseph Smith's statement in regard
to the manner in which the power of the priest-
hood should be exercised, but I will give it again:
"No power or influence can or ought to be main-
tained by virtue of the priesthood only by persuasion.
by longsuffering, by gentleness, by meekness, and
NECESSITY FOR A REORGANIZATION. 33
by love unfeigned: . . . without hypocrisy, and
without guile." Times and Seasons, vol. 1, p. 132.
(Utah edition D. and C. 121:41, 42.)
In giving directions how the quorums shall render
decisions he says: ''it must be by 'faith,' 'virtue,'
'knowledge,' 'temperance,' 'patience,' 'godliness,'
'brotherly kindness,' and 'charity.'"
Now let us hear how Brigham's minions exer-
cised their priesthood, letting him be his own
witness:
U I have many a time, in this stand, dared the
world to produce as mean devils as we can. We
can beat them at anything. We have the greatest
and smoothest liars in the world, the cunningest and
most adroit thieves, and any other shade of character
that you can mention.
"We can pick out elders in Israel right here who
can beat the world at gambling; who can handle
the cards; can cut and shuffle them with the smart-
est rogue on God's footstool. I can produce elders
here who can shave their smartest shavers, and
take their money from them. We can beat the
world at any game." Deseret News, vol. 6, p. 291;
Journal of Discourses, vol. 4, p. 77.
Now comes the reason why they are all this,
liars, thieves, rogues, etc:
"We can beat them because we have men here
that live in the light of the Lord; that have the holy
priesthood, and hold the keys of the kingdom of
God. But you may go through all the sectarian
world, and you cannot find a man capable of open-
ing the door of the kingdom of God to admit
others in. We can do that. We can pray the
best, preach the best, and sing the best. We are
the best looking and finest set of people on the
face of the earth; and they can begin any game
they please, and we are on hand, and can beat them
at anything they have a mind to begin. They may
make sharp their two-edged swords, and I will turn
out the elders of Israel with greased feathers, and
whip them to death. We are not to be beat. We
xpect to be a stumblingblock to the whole world,
34 NECESSITY FOR A REORGANIZATION.
6 Dd . WV f ^l"? ^^-"--Deseret Neics, vol
b,p. 291; Journal of Discourses, vol. 4 p 77
Quite a contrast between the manner in which
Joseph instructs his elders to use the^prTesThood
use W t e hX d th R T ay Bri ^ am instructe his efdersto
ise theirs. But you will remember that immedi-
Kre P b a n n^ riDg , the Vall fi ey < B "^am cauTd a 1
3 be rebaptized, and reconfirmed, and reordained*
and it is probable that here is where they laid
aside the true priesthood that was full of longfuffjr
ing, gentleness, mercy, and truth, and took upon
themselves that priesthood that caused them to be
the 'greatest and smoothest liars, and the most
six
John also says:
h?f W fi W8l in the Hght ' as he is in the , we
Jesus ChriS ffiQ 8 Wl ^ an ther ' and the blood '
Jesus Christ his Son cleanseth us from all sin."-
A JOuQ ir 7.
i iffer u eiltl y 'rom either of these
?* that there were s^s whi:h
Christ's blood, but oou d
"All mankind love themselves; and let these
fTrfA ? be ,, knov l n . ^ an individual, and he wouW
in i g t u to ha , ve hls blood shed - That would be
W^? g Jn e , mselves 6 T. en UQ to an eternal exaltation
wLln y iV, v 6 y Ur brothel -s and sisters, likewise
when they have committed a sin that cannot be
atoned for without the shedding of blood" Will
you love that man or woman well enough to shed
their blood? That is what Jesus cCrfst meant
* man r woman to love
He never tend any
.
chance whatever for exaltation; but if their Wood
had been spilled, it would have been better for
NECESSITY FOR A REORGANIZATION. 35
tliem. The wickedness and ignorance of the
nations forbid this principle being in full force;
but the time will come when the law of God will be
in full force.
-'This is loving our neighbor as ourselves; if he
needs help, help him; and if he wants salvation,
and it is necessary to spill his blood upon the
ground in order that he may be saved, spill it. Any
of you who understand the principles of eternity, if
you have sinned a sin requiring the shedding of
blood, except the sin unto death, would not be sat-
isfied nor rest until your blood should be spilled,
that you might gain that salvation you desire.
That is the way to love mankind." Journal of Dis-
courses, vol. 4, p. 220. Deseret News, vol. 6, p. 397.
Jedediah M. Grant, Brigham's counselor, says:
"I say there are men and women here that I
would advise to go to the president immediately,
and ask him to appoint a committee to attend to
their case; and then let a place be selected, and let
that committee shed their blood." Deseret News,
vol. 6, p. 235.
I am aware that there are hundreds of the people
in Utah that do not know, and will not believe, that
such doctrines have been taught. To such we have
only this to say: Search and see. Do not sell the
freedom to think for yourselves that God has given
you, and in time you will be delivered from your in-
tellectual and spiritual bondage.
You will notice that in the above quotations, es-
pecial mention is made of those who have 1- ft the
Utah Church, and of how much better it would have
been for them had their blood been spilled. This
was only one more link in the chain of bondage into
which the Utah leaders sought to bring the people
and to make it impossible, through fear of them, to
leave the church.
My mind reverts again to the promise made to
the priesthood, if they would only exercise its pow-
ers in righteousness:
"The Holy Ghost shall be thy constant compan-
ion, and thy scepter, an unchanging scepter of
righteousness and truth; and thy dominion shall be
NECESSITY FOR A REORGANIZATION.
an everlasting dominion; and without compulsory
means it shall flow unto thee forever and ever
te! trie u t0 USe " com Pulsory means," hence
not have been acting righteously.
tn I p $ ?T n( ? t ; 10n With this WG wish to cal1 attention
to Faul's statement or instruction:
"And the servant of the Lord must not strive;
but be gentle unto all men, apt to teach, patient: in
meekness instructing those that oppose themselves;
rGod perad venture will give them repentance to
the acknowledging of the truth; and that they may
recover themselves out of the snare of the devil,
who are taken captive by him at his will." 2 Tim.
-
.
Compare this with the following from Brighanr
T -if ay ' ther than apostates should flourish here,
I will unsheath my bowie knife, and corquer or die.
(Great commotion in the congregation, and a si-
multaneous burst of feeling assenting to the declara-
tion.) Now, you nasty apostates, clear out, or
Judgment will be put to the line, and righteousness
to tne plummet, '(voices generally, 'Goit; Goit ') If
you say it is right, raise your hands. (All hands
up.) Let us call upon the Lord to assist us in this
and every other good work. . . . I want you to
hear, Bishops, what I am about to tell you Kick
these men out of your wards." Journalof Discours w,
vol. 1, pp. 83. 84.
It is sometimes denied that anyone was ever in-
terfered with in Utah on account of their leaving
the Mormon Church; but I want to ask the candid
reader what in his opinion would have been the
chances for safety to an apostate, after the inflam-
matory speech just quoted, and, especially, when
the speaker was looked upon as the mouthpiece of
God? I say again, this man did not correctly rep-
resent Christ and his gospel.
In 1852, August 29, as everyone knows, the doc-
trine of polygamy was introduced by Brigham
Young. Of this I shall say but little, as it has been
handled by abler pens than mine. It is, however, a
direct violation of certain passages found in the Bi-
NECESSITY FOR A REORGANIZATION. 31
ble, Book of Mormon, and book of Doctrine and
Covpnants; such as:
"For this cause shall a man leave his father and
mother, and shall be joined unto his wife, and they
two shall be one fl^sh." Eph 5:31.
"Yet ye say, Wherefore? Because the Lord hath
been witness between thee and the wife of thy youth,
against whom thou hast dealt treacherously; yet is
she thy companion, and the wife of thy covenant
And did not he make one? Yet had he the residue
of the Spirit. And wherefore one? That he might
seek a godly seed. Therefore take heed to your
spirit, and let none deal treacherously against the
wife of his youth." Mai. 2: 14, 15.
"Wherefore, my brethren, hear me, and hearken
to the word of the Lord: For there shall not
any man. among you have save it be one wife: and
concubines he shall have none: For I, the Lord God,
delighteth in the chastity of women." Book of
Mormon, Jacob 2: 6.
"Thou shalt love thy wife with all thy heart, and
shall cleave unto her and none else." D. C. 42: 7.
(Utah ed. 42:22.) ...
"And again, I say unto you, that whoso forbid-
deth to marry, is not ordained of God, for marriage
is ordained of God unto man; wherefore it is lawful
that he should have one wife, and they twain shall
be one flesh, and all this that the earth might an-
swer the end of its creation; and that it might be
filled with the measure of man, according to his
creation before the world was made." D. C. 49: *.
(Utah ed. 49:15-17.)
Christ taught: .
"It hath been said, Whosoever shall put away his
wife, let him give her a writing of divorcement:
but I say unto you, That whosoever shall put away
his wife, saving for the cause of fornication, causetn
her to commit adultery: and whosoever shall marry
her that is divorced committeth adultery." Matt.
C, O1 OO
'l was told by a lady who had been a polyganaous
wife, that when she was sealed to the man to whom
she belonged, he having taken three women, two
NECESSITY FOR A REORGANIZATION
tl..SUJ 00 "' 0b '* ted "" ''"'"lion clna bj
by
hted0a
aawl th! 1 the great cities T flnd ng
THE REORGANIZATION.
I have now traced the apostasy of the church
MormoDism, in all its phlses, has had o bear the
stigma, and which has made it hard to teach th
people those pure principles of which it oriel!
nally composed. There were those, however who
did not partake of the evil, but held themselves
NECESSITY FOR A REORGANIZATION. 39
aloof from all factions, only nominally partaking of,
or identifying themselves with the various organi-
zations just long enough to prove that they had de*
parted from the faith. To these the Lord spoke
almost simultaneously with the establishment of
the culminating evil, polygamy, in Utah; and they
were told to organize themselves, and God would
send a leader from tbe seed of the Martyr. And in
1854, January 29, at Zarahemla, Wisconsin, thus
came the word of the Lord to these faithful
ones:
"Ye ask truly, but ye ask amiss: cleanse ye your-
selves of all bitterness and come before me as one
man, and prove me hereby, saith the Lord, by the
voice of his Spirit; and lu! I will scatter the dark-
ness, and thy watchmen, oh! mine Israel, shall see
eye to eye, and this remnant shall arise out of ob-
scurity and out of darkness. Uphold the first elder,
qr senior, by your faith and prayers, and I will give
you knowledge and strength, even hidden wisdom,
concerning this remnant, of whom I have spoken it),
days of old, whom I. have appointed to speak com
foirtably unto the captives, and give them bread
and water in their journey. Therefore seek the
preparation, for that which I have promised, even
power over false spirits and disease; and if you seek
it in unity, with all your hearts, I will bless the
sacrifice, and you shall have peace and joy, beyond
that which you have before tasted in Zars.bemla.,"
-The Messenger, vol. 2, p. 37.
Christ says: "The truth shall make you free."
John 8: 32.
Error, then, would have the opposite Affect, and
would bring them into bondage. God recognized,
then, the necessity of a Reorganization "to speak
comfortably to the captives," and that has been our
endeavor as ministers of the Reorganization; to
speak words of comfort to blind, bleeding Israel
everywhere. But, like Israel of old, so modern Is-
rael says, "We will not hearken to the watchmen,
neither will we walk in the good old way," wherein
is rest to their souls.
NECESSITY FOR A REORGANIZATION.
NOT DEAD ISSUES.
What I have written is not written because I
have malice toward any, but to show that there
was and is to-day a need of a Reorganization I ex
sss b rtc ftHssS^eK-fls
S^wjf^SSSSiS
to-aay ana not the Mormonism of thirty years affo?"
And that these things "are all dead issues " To
this I reply, that so long as there shall be one per?
son holding to the belief that Brigham Young was
the true and lawful successor of Joseph Smith the
Mar X r u and that he was acknowledged b^God as
such, the doctrines set forth by Brigham Young
will never be dead issues. If any man says that
is representing the Mormonism of to-day (! use the
term "Mormonism" to designate the people in
Utah), and not the Mormonism of thirty years LO
then he tacitly acknowledges that all we claim of
Mormonism as taught by Brigbam Young and hk
colleagues is true; and by ackaowledginl this ac-
knowledges that they were not and afe not correct
representatives of the faith.
I would that God would work upon the heart*
Of - t ? e .,y un er ^embers of the Utah Church
a iJ gel members of the Utah Church
and older ones, too, for that matter until thev
would arise and emancipate themselves from the in-
tellectual and spiritual bondage in which they are
and come out into that glorious liberty vouchsafed
under the true gospel law. I do not blame the
ospe aw. do not blame the
younger members of the ministry of the UtahChurch
for being ashamed of what has been done and
said and for declining to be bound by the sermons
preached by Brigham Young in earl/ days; but let
them renounce the men as well as their sentiments,
a t a ^ U ^ T 11 ' B u ut n as lon as the de ree o
God stands, that men shall be judged according to
their works, just that long men cannot be accept^
We i to Goa and preach and practice things contrary
' 8 "
NECESSITY FOR A REORGANIZATION. 41
T "believe the sentiment ex pressed by one of Utah's
leading young men, as quoted below, is the senti-
ment of thousands; but they hesitate to express
tnem. Frank J. Cannon, son of George Q. Cannon,
in a speech at the Republican Convention at Min-
neapolis, Minnesota, in 1892, when opposing the
seating of certain delegates in that convention,
said:
"When the Republican party declared in its
platform that it would exterminate the twin-relic
of barbarism, it fought one with 'the sword, and it
fought one with intelligence. Thank God it con-
quered. It conquered with the sword; and when it
had finished its work in the .South, it wrote with
the hand of peace Fiat finis. Now it has accom-
plished just so much in Utah by schoolhouses, by
newspapers, by law, and by the growth of intelli-
gence in the younger people of the Territory. I
say that now has come the time to let the angel of
peace write with the hand to Utah again, that it
may no longer curse the nation with the annoyance
which has always been springing up in the demand
for legislative measures. We want freedom: where
ahali we appeal for it except to the Republican
party, which is the only guardian of freedom? T
say if you seat these men, you seat them on the old
issue; they do not know that Brigham Young is
dead. He died when I was in knickerbockers, and
I decline to be responsible for old sermons that he
uttered in the early days of Utah."
Politically, perhaps, the old issues may be laid
aside; but from an ecclesiastical standpoint the old
issues will and must come to the front in determin-
ing who represents Christ and who does not. Mr.
Cannon here admits that the doctrines introduced
by Brigham Young have cursed the nation, and if
they have cursed the nation they could not have
been of God.
My only apology for writing this is that the Utah
Church is making a desperate effort to get a foot-
hold in the East, and the saints and others need
fortifying against its encroachments; and I pra>
NECESSITY FOR A REORGANIZATION.
au the
. heart and a wil-
m // wMff and obedient shall cat the
good oniie land of Zion in these last days- and the
rebdhom shall be cut off out of the land ofiion? and
for I -. T aW)a2/ 'u and shal1 not inherit the land:
' Say thatheebellious are n t of the
be plucked
those
Agam; it is said by the people in Utah that:-
An^fnfh ^ We a / e rig:ht ' bec a u se Daniel says:
And in the days of these kings shall the God of
stroll ."I* H P t a k ^ gd m ' Wh{oh sba11 never be dl
Deonle hn? d A 6 ^^om.hM not be left to other
>e
Deonle hn e e o oter
>eople, but it shall break in pieces and consume all
D mS &nd sha11 stand for
Dan
They predicate their claim to bein? riffht unon
not h^ff f* l^ Daniel sa y 8 " the kingdom sh P aU
not be left to other people. But we of the Reor-
dato 8 Th an v, Wlth , equal propriet y make Se*S
Joseph aSStifiSP 11 ' a ?, co l din ? to * statement by
two hnnH ^ *V ef re J alluded t0 ' c nsisted of about
two hundred thousand members at the death of ita
Mv ,?]*, ^ST?,* tha ? the Utah leaders ca n Possi-
bly claim that followed Brigham Young to Utah
were between ten and twenty thousand.^ The ma^
jority of its recruits have been from the countries
of Europe mostly Scandinavia and England, and
those who have been born here now compose the
largest part of their membership. While on the
o th-r hand, the Reorganization is largely composp^
'f tn >se who either were members of the old churcl,
NECESSITY FOR A RKOKG AN 1ZATION. 43
r their children; and one by ono it has absorbed
.til the small factions that sprung up at the death
of Joseph Smith. A large number of its ministers
are sons of elders in the early church. Its Presi-
dent, and the President of its Twelve Apostles, are
sons of the founder of the church; so we could make
the same claim, and with much more propriety, be-
cause the inheritance of the priesthood and its offi-
ces are the birthright of the seed of Joseph and
some of his colaborers. And we say to all Israel,
that we are not only preaching the Latter Day Saint-
ism of to-day, but the Latter Day Saintism of thirty
and sixty years ago; having had no occasion to
change, having never taught anything that has
cursed the nation, nor the individual; but that un-
changeable law of liberty, that truth that shall
make you free; that perfect law of God mentioned
by the Psalmist David. We have never had to
apologize for the doctrines taught by our leaders,
neither have we had to reverse our doctrines. We
have laid well our foundations in God's holy law,
and have continued therein as a church.
NOTE. Page two, close of third paragraph,
should read, "if he continues in that departure."