What of the Mormons? (1982)

WHAT OF THE MORMONS? The C h u r c h of Jesus Christ of Latter-day Saints

Š Copyright 1982 by Corporation of the President of T h e C h u r c h of Jesus C h r i s t of Latter-day Saints A l l tights reserved Printed i n U S A

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W H A T OF T H E MORMONS?

by P r e s i d e n t G o r d o n B . H i n c k l e y A Member of the First Presidency

Published by T h e C h u r c h of Jesus C h r i s t of Latter-day Saints 1982

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The Question: What of the Mormons?

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ere is a question that has been earnestly asked for more t h a n one hundred and fifty years. O v e r the years numerous answers have been given. T h e books alone that have been written around this query fill many feet of library shelf. It has been the theme of countless magazine articles, newspaper stories, pamphlets, and sermons. I n the early days of Mormonism these writings and discourses were motivated largely by a spirit of b l i n d prejudice, for the question was most often asked i n a n atmosphere of ignorance and bigotry. Fortunately, this has changed.

A n honest question deserves a n honest answer. What of the Mormons? W h o are they? W h a t do they believe? W h a t is their program? W h a t is their organization? T h i s pamphlet is a concise and authoritative response to these questions.

Who Are They?

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onverts to the c h u r c h of C h r i s t i n the first century came to be called C h r i s t i a n s . I n the twentieth century members of T h e C h u r c h of Jesus C h r i s t of Latter-day Saints, as followers of C h r i s t , are Christians also. H o w e v e r , because they believe i n the Book of M o r m o n , i n addition to the Bible, they have been nicknamed Mormons. T h i s title has gradually been giving way to the name Latter-day Saint.

T h i s also calls for a word of explanation. " S a i n t " is not to be interpreted w i t h the meaning that has evolved from the traditions and practices of R o m a n C a t h o l i c i s m . Rathet it is used i n the general sense i n w h i c h Paul used it when writing to those who had accepted membership i n the early C h u r c h . T h e Mormons regard themselves as Saints only i n the sense that they are believers i n Jesus Christ and members of his C h u r c h .

Protestants or Catholics?

Mormons are generally classed as Protestants, since they ate not C a t h o l i c s . A c t u a l l y they ate no closer to Protestantism t h a n they are to C a t h o l i c i s m . Neither historically

2 nor o n the basis of m o d e m association, theology, or practice can they be grouped w i t h either. T h e movement did not arise out of dissension w i t h any C h r i s t i a n denomination. N o r did it result ftom a schism w i t h i n any religious society. W e shall learn of its origin in detail later. Suffice it to say that its theology, its organization, and its practices are i n many respects entirely unique among today's C h r i s t i a n denominations.

W h o A r e T h e s e People?

T h e y are laborers, educators, farmers, doctors, bankers, merchants, and followers of most other vocations. T h e y are found i n responsible positions of government, finance, and industry. T h e i r names are among the faculties of many of America's large universities.

I n a general sense, they are as other men and women.

T h e y wear no distinguishing dress, but they do profess some distinguishing beliefs and have achieved some unique accomplishments.

Where Do T h e y Live?

T h e fast growing Mormon population is over the five-million mark. T h i s intemational C h u r c h has members scattered throughout the world. Branches of the C h u r c h are found i n every state i n the U n i t e d States, i n all of the provinces of Canada, and throughout the British Isles, including every county of England. Mormons can be found worshipping i n every non-Communist country i n Europe as well as i n small groups behind the iron curtain. A s one circles the globe, congregations of Latter-day Saints can be found i n the far-flung islands and countries of the Pacific, and the continents of A s i a , A f r i c a , Australia, and South America.

Mormonism is fundamentally the same in Stockholm or Mexico C i t y as i n Salt Lake C i t y . Its philosophy, its teachings, its local organization are similar the world over.

A s might be expected, however, the facilities of the C h u r c h are better developed and more outstanding work has been accomplished i n those areas where the largest numbers of members are found and where the work has been i n progress for relatively long periods.

T h e majority of C h u r c h members live i n the U n i t e d States, and more of them reside i n U t a h than in any other state. T h e r e are, however, extensive segments of Latterday Saint population i n Idaho, Arizona, C a l i f o r n i a , and other western states. A l s o , substantial congregations are found i n most of the large cities of the nation.

A 1980 survey showed that sixty-eight percent of Utah's population is nominally M o r m o n , and sixty-two percent of Sa t Lake County's people are registered on the membership records of the C h u r c h . For this reason, and because the intermountain area was originally colonized by the Mormons, Salt Lake C i t y is classed as a Mormon city and U t a h as a Mormon state. However, generally they are so regarded only by those outside the state. Most residents.

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s V ^ a l t Lake Temple: T h e intermountain area was originally colonized by the Mormons, and Salt L a k e C i t y is classed as a Mormon city and U t a h as a Mormon state.

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4 M o n n o n and n o n - M o r m o n , seldom give thought to the matter. T h e r e is no apparent class distinction, and no evidence of religious bigotry. ( O v e r fifty different religious sects are represented i n Salt L a k e C i t y . ) O n e of Salt L a k e City's most highly respected mayors was a Jew, as was one of the state's outstanding governors.

O f course a l l members of the C h u r c h cannot be classed as devout. A s i n other large organizations, some are members i n name only. Y e t an unusually large number actively participate.

W i t h i n relatively small areas, i n some communities, so many attend church that it has become necessary to divide them into three or more fully organized groups, each w i t h its o w n set of meetings, i n order to accommodate them i n the one available building. M a n y M o r m o n meetinghouses accommodate as many as four or even five groups of members, w i t h an average membership i n each of about four to five hundred. O n Sunday each meetinghouse is busy from early morning until the evening hours on a carefully planned schedule. Weekday uses of the buildings include sports activities, socials, cultural events, and special workshops, and devotionals. These are carefully planned to avoid creating conflicting demands upon one's time. Concentrating most of the regular meetings on Sunday, however, allows C h u r c h members more time during the week for personal study, service to others, and meaningful time w i t h their families. A continuing increase in membership and attendance at C h u r c h meetings has necessitated an extensive building program to keep up with C h u r c h growth.

How Are Church Members Organized?

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n the larger centers of C h u r c h population each member of the C h u r c h belongs to a ward; i n areas of sparse population, to a branch. E a c h is simply an ecclesiastical unit similar to a parish, embracing all members w i t h i n a particular geographical area.

A ward ordinarily comprises from two hundred to one thousand one hundred members. I n places such as Salt Lake C i t y the ward area may include only three or four square blocks. I n a rural section it may extend over many square miles. Originally each ward had its o w n church building, including chapel, recreation h a l l , and classrooms. However, as indicated, i n most cases i n recent years two or more wards have shared one building.

A number of wards form a larger ecclesiastical unit k n o w n as a stake. A stake roughly corresponds to a diocese. I n the C h u r c h there are more t h a n eight thousand wards grouped into more t h a n one thousand stakes. Stakes are found throughout the U n i t e d States and C a n a d a , i n the British Isles, Europe, the islands of the Pacific, C e n t r a l and South A m e r i c a , S o u t h A f r i c a , and some areas i n the Far East.

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5 I n areas where members are scattered, their needs are met by missions w h i c h are organized throughout the world.

T h e missions are divided into districts, and the districts into branches.

W h a t of the M o r m o n clergy? I t is, to say the least, unusual by present-day standards. T h e r e is no paid or professional ministry. A small number of general officers and the presidents of missions are given living allowances.

A d d to this the necessary specialists and clerks who give their full working time to the C h u r c h . These constitute all w h o may be classified as paid personnel. T h e great bulk of work and responsibility is carried by the rank and file who receive no financial remuneration. I n fact, they contribute generously not only of their time and talent, but of their means as w e l l .

E a c h ward is presided over by a bishop. H e may be a lawyer, farmer, mechanic, professor, or a follower of any other honorable vocation. H e must be a man of integrity, industry, and devotion to the C h u r c h . H e must have a good name i n the community i n w h i c h he lives. H i s responsibilities are similar to those of a minister or priest i n other churches. H e arranges and conducts worship services, blesses the sick, sees that the poor are cared for, conducts funerals, performs c i v i l marriage ceremonies, and discharges numerous other duties involved i n looking after the welfare of a large group of people.

H o w c a n he do this and still earn a living for himself and family? T o say the least, it is a heavy burden, although generally gladly borne. H o w e v e r , it would be impossible for one m a n to carry. Organization is the answer. Everyone i n the C h u r c h w h o is active and old enough to do something generally has a responsibility. I n fact, he may have several. A n d usually the greatest enthusiasm for the C h u r c h is found among those who do the most. T h e organization that makes this possible and necessary w i l l be discussed i n a subsequent section.

What Do They Believe?

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atter-day Saints incorporate i n their religious code all of the ethical standards and basic doctrines of the N e w Testament. T h e y teach the C o l d e n Rule, the necessity for good works, faith, repentance, and baptism, virtue and honor, and the need for and efficacy of prayer. I n this they may appear to be only one more sect among the multitude of C h r i s t i a n denominations.

Nevertheless, they have often been regarded as heretics.

T h e formal creeds and confessions of the R o m a n and Protestant churches are not part of their theology. T h i s is to be expected since Mormonism is not an offshoot from any present-day c h u r c h .

I t begins w i t h the teachings of the Bible. These have been implemented along w i t h w h a t its members call modem

6 revelation. T h e combination has given Mormonism its particular vigor and flavor.

G o d and M a n Primary among M o r m o n teaching is belief and faith i n G o d the Father, i n Jesus C h r i s t his S o n , and i n the H o l y Ghost. But the M o r m o n concept is not set forth i n vague creeds. It is simple and straightforward.

G o d is i n form like a man. H e is personal. H e speaks, and has spoken to m a n . H e is exalted; he is all-wise and a l l powerful. But he is merciful and k i n d . H e is the father of the spirits of all men, and he has a deep consideration for and interest i n his children. H i s work and his glory lie i n their eternal welfare.

Jesus C h r i s t is his S o n , begotten i n the flesh. H e lived, died, and was resurrected i n a literal sense as the N e w Testament recounts. H e was the Savior and Redeemer of men according to a plan formulated before the world was created. H e yet lives, a being of distinct form and personality.

T h e H o l y Ghost is a personage of spirit, yet nonetheless an individual persona ity. A m o n g other things, he acts as a revelator whereby we "may know the truth of all things" (Moroni 10:5) and, through our repentance, sanctifies us from sin (see 3 N e p h i 27:19-20).

These three distinct beings constitute the Godhead. T h e doctrine is explicit. It came about as the result of a remarkable experience: G o d the Father and Jesus C h r i s t revealed themselves to Joseph S m i t h i n answer to his prayer. (For a detailed recounting see the pamphlet Joseph Smith's Testimony.) T h e effect of this doctrine has been powerful, for those who have so believed have prayed to G o d as one who is both near and personal.

W h a t of Man? M a n is i n reality a c h i l d of G o d . N o t h i n g i n the universe is more important than the individual. H i s spirit was begotten of G o d ; consequently a l l men are brothers i n the literal sense. I n the M o r m o n concept, the phrase "the Fatherhood of G o d and the brotherhood of m a n " takes on a new and powerful meaning.

M a n is God's greatest creation. For h i m the world was formed. H i s welfare is the Father's chief concern. But G o d does not make of man a pawn. H e persuades and directs, but never forces. M a n is free to choose his o w n way.

There is no predestination i n M o r m o n theology. Free agency is a sacred gift, divinely bestowed. Here is the answer to the old question, " i f G o d loves his children, why does he permit war and strife and kindred evils?"

Because he holds inviolable the right given man to choose his o w n way, between good and e v i l , between life and destruction.

Does G o d help those w h o seek him? Yes, but all blessings are based upon man's obedience to law. M a n must there-

8 fore live up to divine principles to claim the blessings of G o d . O n l y those who seek h i m and seek to do his w i l l have claim upon h i m .

H o w Long Is Life?

M a n is an eternal being. A s a n individual of spiritual substance, he lived before coming to earth. Wordsworth expressed this great truth w h e n he wrote the immortal lines: Our birth is but a sleep and a forgetting: The soul that rises with us, our life's star, Hath had elsewhere its setting.

And Cometh from afar: Not in entire forgetfulness, Arui not in utter ruikedness, But trailing clouds of glory do we come From God, who is our home.

(Quoted i n Barlett's Familiar Quotations, 14th ed. [Boston: Little and B r o w n & C o . , 1968], p. 513b.)

L i f e upon the earth i n a mortal body is but another step i n a great, eternal march. Here we have opportunity for experience, for improvement, for growtb. A n d on the basis of what we believe and do here we shall continue to live and grow i n the life beyond the grave.

I n the life to come we shall not be arbitrarily divided into two fixed groups—inhabitants of heaven and h e l l . Jesus stated, " I n my Father's house are many mansions" (John 14:2; italics added). T h e r e w i l l be various grades and stations. T h e r e w i l l be activity and learning. W e shall know each other there as we know each other here. Our individuality w i l l be retained.

"Whatever principle of intelligence we attain unto i n this life, it w i l l rise w i t h us i n the resurrection" ( D & t C 130:18). " T h e glory of G o d is intelligence" (D«SiC 93:36).

These are Mormon aphorisms. Life is purposeful. It is progressive. It leads to Godhood.

T h e r e is nothing of reincarnation, nothing of N i r v a n a , nothing of a static heaven, nor a h e l l of hot flame i n Latter-day Saint philosophy. H e a v e n lies i n the growth that comes of improvement and achievement. It is the place for those who have achieved this goal by obedience to the commandments of G o d . _ _ Priesthood Priesthood i n Mormonism has something of the same meaning as is attached to it by other churches—authority to act i n the name of G o d . But among the Latter-day Saints, it is not restricted to a few who have been trained in seminaries and universities.

Every man and boy over twelve years of age may hold the priesthood provided he conforms to the standards of the Church.

T h e r e are two orders of priesthood—the A a r o n i c and the Melchizedek. T h e A a r o n i c is concerned w i t h the temporal

9 affairs of the C h u r c h . T h e Melchizedek, w h i c h is a higher order embracing all of the authority of the A a r o n i c , is principally concerned w i t h spiritual affairs.

W i t h i n each of these orders are various grades such as deacon, teacher, and priest i n the A a r o n i c ; elder, seventy, and high priest i n the Melchizedek. Boys are ordained deacons at twelve provided their lives conform w i t h the principles of the gospel. A s they grow older, they are ordained to various offices, depending upon their growth and spiritual development.

E a c h office carries w i t h it particular responsibilities and powers. A m o n g these are the authority to baptize, to administer the sacrament, to preside over various groups, and, i n the highest instance, to preside over the C h u r c h itself.

W h i l e this priesthood carries w i t h it the authority to govern the C h u r c h and its members i n religious activities, the manner i n w h i c h it may be exercised is definitely circumscribed. T h e law of the C h u r c h , believed to be divinely pronounced, reads: " N o power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; By kindness, and pure knowledge, w h i c h shall greatly enlarge the soul without hypocrisy, and without guile" ( D & . C 121:41-42).

Revelation Fundamental i n M o r m o n theology is the principle of mode m revelation. " W e believe all that G o d has revealed, all that H e does now reveal, and we believe that H e w i l l yet reveal many great and important things" (the n i n t h article of f a i t h ) . T h i s is the official statement of the doctrine.

Christians and Jews generally maintain that G o d revealed himself and directed chosen men in ancient times.

Mormons m a i n t a i n that the need for divine guidance is as great or greater i n our modem, complex world as it was in the comparatively simple times of the Hebrews. T h e fundamental truths set forth i n the O l d and N e w Testaments are as binding i n our day as i n the day they were pronounced. Y e t our daily life poses problems unknown centuries ago. Moreover, some of the teachings of the Bible have been interpreted i n so many different ways, because the record is not clear, that many thoughtful people do not know what to believe.

I f G o d spoke anciently, is it unreasonable to believe that he c a n speak i n our time? W h a t man would t h i n k to deny G o d the right to express himself?

I n essence, Mormonism claims to be a modem revelation of old principles divinely pronounced w i t h new emphasis and completeness i n our day.

W h a t of the Bible?

T h e Bible is the word of G o d , written by men. It is basic i n M o r m o n teaching. But the Latter-day Saints recognize that errors have crept into this sacred work because of the

11 manner i n w h i c h the book has come to us. Moreover, they regard it as not being complete as a guide. Scores of different types of c h u r c h organization and conflicting interpretations o n basic doctrines, w h i c h have led to the creation of hundreds of different sects, bear witness to the inadequacy of the Bible.

Supplementing the Bible, the Latter-day Saints have three other books: the Book of M o r m o n , the Doctrine and C o v e n a n t s , and the Pearl of G r e a t Price. These w i t h the Bible constitute the standard works of the C h u r c h .

T h e teachings found i n them do not conflict with the teachings of the Bible. T h e y confirm the divinity of the Hebrew scripture and greatly clarify many doctrines mentioned therein w h i c h men have argued over for centuries.

Marriage T o many people Mormonism has meant one thing o n l y — polygamy. T h i s has been the subject of lurid tales in all jarts of the world. O n c e such stories were extremely popuar. But as the facts have come to be k n o w n , such writings have largely disappeared.

T h e truth of the matter is this: Mormonism claims to be a restoration of God's work i n all previous dispensations.

T h e O l d Testament teaches that the patriarchs—those m e n chosen of G o d i n ancient times—had more than one wife under d i v i n e sanction. I n the course of the development of the C h u r c h i n the nineteenth century, it was revealed to the leader of the C h u r c h that such a practice of marriage should be entered into again.

T h e announcement of this doctrine was a severe shock.

Most of the converts to Mormonism were of Puritan N e w England stock. Shortly after Brigham Young heard of the new doctrine, he saw a funeral cortege passing down the street; and he is reported to have said that he would gladly trade places w i t h tbe man i n the coffin rather than face this doctrine.

Nevertheless, the leaders of the C h u r c h accepted it as a commandment from G o d . It was not an easy thing to do.

O n l y those of the highest character who had proved themselves capable of maintaining more than one family were permitted to so marry. O n l y a small percentage of the families i n the C h u r c h were ever involved i n polygamous relationships. T h e practice was regarded strictly as a religious principle.

I n the late 1880s, Congress passed various measures prohibiting the practice. W h e n the Supreme C o u r t declared these laws constitutional, the C h u r c h indicated its willingness to comply. It could do nothing else in view of its basic teachings on the necessity for obedience to the law of the land. T h a t was i n 1890. Since then officers of the C h u r c h have not performed plural marriages, and members who have entered into such relationships have been excommunicated. H o w e v e r , because of false information i n dustriously circulated, many ridiculous notions of the

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12 practice have persisted. These have obscured the true picture of the Latter-day S a i n t doctrine of marriage.

Marriage i n M o r m o n theology is a sacred contract, divinely ordained. U n d e r the authority of the priesthood a man and woman are married not only for this life as legal husband and wife, but for eternity as w e l l . S u c h marriage takes place only i n sacred temples of w h i c h there are twenty i n the C h u r c h now i n use and more i n planning or construction stages. T e m p l e marriage can be performed only by a few men delegated w i t h the authority to do so.

Bishops and other officers can only perform ordinary c i v i l marriages as do ministers and priests of other churches.

T h e C h u r c h lays great stress on the sanctity of the home and teaches that children are a blessing from the L o r d .

There is no principle o n w h i c h the Latter-day Saints lay greater emphasis t h a n the sacredness of the marriage covenant. I n M o r m o n theology adultery is next to murder i n gravity. Strict morality is taught, and the C h u r c h has used its means and facilities liberally to teach its youth the necessity for moral cleanliness and the blessings of happy marriage.

W o r d of W i s d o m M o r m o n theology deals w i t h such widely diversified subjects as the nature of heaven and the evils of alcohol.

Actually, i n this philosophy the two are closely related.

Since man is created i n the image of G o d , his body is sacred. H i s strength is to be used to better his o w n condition, his associates, and his surroundings. H i s body is the tabernacle of his spirit and w i l l arise w i t h h i m i n the resurrection.

I n brief, a sacred concept is attached to the human body.

A s such, it i l l becomes any man or woman to injure or dissipate his or her health. I n the light of this philosophy members of the C h u r c h are encouraged to refrain from alcohol, tobacco, and other deleterious substances w h i c h impair health and well-being. T h e effect of such teaching over a hundred years is shown i n comparative health statistics. Based on group averages the Mormons live longer and enjoy better health t h a n other groups.

Education Education is not only a desirable thing, according to Mormon theology, it is necessary to eternal progress. T h a t w h i c h we learn here we shall retain, and we shall continue to learn i n the world to come. T r u t h is the thing to be sought for—truth i n all fields. I n the very early days of the C h u r c h the following injunction was given as a divine revelation: " I t is impossible for a man to be saved i n ignorance" ( D & C 131:6).

Education i n all of its implications is therefore a concern of the C h u r c h . Accordingly, it has used its resources liberally i n fostering schools. Moreover, it has constantly urged its youth to higher achievement and usefulness through education.

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anti T e m p l e :

Marriages for eternity take place only i n sacred temples of w h i c h there are twenty i n the C h u r c h now i n use.

14 T h i s philosophy doubtless accounts i n some measure for the high place achieved by the people of U t a h i n the field of public education.

F r o m the early years of its development i n U t a h the C h u r c h has declared itself against the teaching of sectarian religion i n public schools. But at the same time it has recognized the need for religious instruction along w i t h tegular day school education.

T o meet this need it has established seminaries and religious institutes close to public high schools and universities. Courses i n O l d Testament and N e w Testament as well as i n C h u r c h history and doctrine are offered. T h e r e are now seminaries and institutes maintained in connection w i t h high schools and universities i n all fifty states and i n sixty countries and territorities. Presently there are nearly seven hundred religious institutes located i n the U n i t e d States and i n C a n a d a , one hundred and fifty of w h i c h are i n beautiful buildings adjacent to universities.

I n addition to these facilities, the C h u r c h maintains Brigham Young U n i v e r s i t y at Provo, U t a h , a fully accredited institution w i t h a n enrollment of over twentyfive thousand and Brigham Young U n i v e r s i t y — H a w a i i Campus. It also maintains schools and colleges i n Idaho, New Zealand, T o n g a , Western and A m e r i c a n Samoa, T a h i t i , M e x i c o , Indonesia, and the C i l b e r t Islands.

W b a t about Money?

I t may appear strange to discuss the C h u r c h ' s financial operations i n a section dealing w i t h its theology. But money is essential to operate a religious society, just like any other organization, and the way funds are to be secured is set forth i n scripture as a religious principle.

T h e r e is no collection i n M o r m o n meetings. T h e ancient law of the tithe is the financial law of the C h u r c h . Latterday Saints believe and accept it as a divine pronouncement. E a c h member is expected to contribute onetenth of his income to support the cause. T h i s is taught as a principle of religion, as m u c h as any other.

However, there is no compulsion i n this matter. A man is not excommunicated if he fails to pay his tithing. N o record is published; the matter is kept i n strict confidence between himself and his bishop, and no officer of the C h u r c h would consider divulging such information.

T h e tithing thus collected goes into the general funds of the C h u r c h and is then distributed according to various needs. A m o n g these are the building and maintenance of educational facilities, temples, and other C h u r c h buildings, and kindred requirements.

T h e funds used for charity purposes come from a different source. T h e first Sunday of each month is k n o w n among the Mormons as fast day. A l l members are expected to refrain from eating two meals on this day and to contribute the cost of these meals for the relief of the poor. Every penny thus collected is so used, first among those of the

16 locality i n w h i c h it is collected. T h e n , if there is a surplus, it is turned into a general fund on w h i c h those wards w h i c h do not have sufficient funds may dtaw.

What Is Their Program?

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ith all its ramifications the M o r m o n organization appears to be a complex society. But to its members, the C h u r c h affects their individual lives simply and effectively.

Perhaps the best way to indicate the nature of its program is to note its effect upon a sample M o r m o n family.

Because this program is most highly developed i n urban areas of fairly dense Latter-day Saint population, we shall take a family living i n a Salt Lake C i t y stake. However, the same situation would hold equally true in any stake in a metropolitan area, and in most of the rural stakes. T h e names of the family and the ward and stake in w h i c h they live are fictional, but actual situations are described.

L e t it be the Jones family. It consists of the father, the mother, and four children. R a l p h is twenty-two, Betty is seventeen. Bob is thirteen, and Susan is eight. By profession M r . Jones is a certified public accountant. H e belongs to one of the city's c i v i c clubs, and might be either a Democrat or a Republican. T h e family lives i n an attractive, but modest, home.

H o w Does the C h u r c h A f f e c t T h e i r L i v e s ?

T h e Jones family belongs to the H i l l Heights W a r d , w h i c h is one of eight wards i n the Blue Ridge Stake. T h e r e are about six hundred people i n their ward. T h e y call it their ward as familiarly as they speak of their home. T h e y contributed toward the construction of the building, and each month they contribute toward its maintenance. T h e y feel pride of ownership i n it. A n d they feel at home because they go there not on Sundays only, but during the week as well.

Mr. Jones is a counselor in the bishopric of the ward. T h e bishopric consists of a bishop and two counselors. I n mode m business language M r . Jones might be called a vicepresident. H e has been i n this office for two years, and will remain for an indefinite period until he and his associates are released w i t h a vote of thanks for their services.

T h e n three other men w i l l take their places.

Sunday Program O n Sunday m o m i n g everyone in the Jones home gets ready for church. W i t h a consolidated Sunday meeting schedule, family members can meet their individual church responsibilities and still go to and from church together and have time to spend together on Sunday.

A t nine o'clock w h e n the Jones family arrives at C h u r c h , Mr. Jones and his thirteen-year-old son. Bob, go to the Jtiesthood meeting. T h e eldest boy, R a l p h , is away from lome, and we shall discuss h i m later.

17 B o b is a deacon; the father is a high priest. E a c h belongs to a quorum; that is a local group of members holding the same office i n the ptiesthood. A t the opening of the meeting all of the men and boys meet together for song and prayer and any discussion of general interest. Following this they separate into quorum meetings.

O n this particular Sunday, the bishop announces a matter of practical interest to all of the men and boys. H e indicates that the concrete walks around the building are badly cracked and that the shrubs and lawn also need special attention. T h e C h u r c h has always been concerned w i t h the temporal affairs of its members, as well as with the spiritual, so that mention of such a n item in a priesthood meeting is not out of place fot those ptesent.

T h e problem has been discussed by a committee, and the bishop and his associates recommend that it be given immediate attention. Brother T a y l o r [Mormons usually address each other as Brother or Sister] has made his truck and cement mixer available on Thursday evening if all who can do so w i l l assist. I n this way, the bishop points out, the work can be handled in one night.

T h e boys should come w i t h rakes and spades to take care of the l a w n and shrubs. T h e men w i l l remove the old concrete, set the forms, and pour and trowel the new walks. R e l i e f Society women w i l l provide sandwiches and punch.

A f t e r he has outlined the proposition, the bishop asks fot any comment. T w o or three men express themselves to the effect that the work should be done and they feel that the priesthood quorums should support the bishopric to see that it is done quickly. I n keeping w i t h Mormon procedures, the proposition then is put to a vote. It is unanimously agreed that on the following Thursday the men and boys of the ward w i l l gather at the meetinghouse prepared to work.

A f t e r this item of practical business, the meeting separates into quorums, where each group considers the welfare of its members and studies a course of instruction prepated by a special committee of the C h u r c h . I n these quorum meetings the expression of fraternity finds its finest application.

U n d e r quorum sponsorship religious instruction is given, the social needs of membets are met, and service projects are undertaken for the welfare of any unfortunate members or the widows and families of any deceased members of the quorum. C o n c e r n is also expressed for any single sisters in the ward w h o may need some special assistance. Although Priesthood quorums meet on a Sunday, consequences ftom these meetings are felt i n a variety of circumstances throughout the week.

W h i l e M r . Jones and Bob are i n priesthood meeting, Mrs. Jones goes to her R e l i e f Society meeting. T h e Relief Society is the women's auxiliary organization of the C h u r c h . It is, i n fact, America's oldest women's

18 organization of national scope, h a v i n g been established in 1842.

T h e program of the meetings is varied. O n e week of the month is devoted to the study of spiritual living. A n o t h e r week mother education skills are taught. O n e Sunday is spent i n social relations studies. T h e other week is devoted to cultural refinement lessons, and on fifth Sundays i n the months compassionate setvice is discussed. O n c e a month on a day other than Sunday home management or homemaking skills are studied.

D u t i n g this same time o n Sunday, seventeen-year-old Betty meets w i t h girls of her o w n age and a Young W o m e n leader. T h e y not only study and discuss spiritual principles, but skills like self-confidence, being a friend, and developing a talent that w i l l help personal growth.

Sunday School follows the ptiesthood, Relief Society, and Young W o m e n meetings. T h i s gathering includes all members of the C h u r c h , ages twelve years and older. Except for Susan, the entire Jones family attends. I n their Sunday School twelve different classes are offered. T h i s program provides a complete curriculum of religious study according to various age groups and interests.

During the time her family is attending their various classes, Susan, the eight-year-old daughter, attends Primary.

T h i s is a C h u r c h auxiliary for children from three through eleven. Here the younger members of the ward receive religious instruction, play games, sing songs, and learn various arts and crafts.

After Sunday School and Primary, a worship service, called sacrament meeting, is held. A l l of the family attend. Betty and her mother both sing i n the choir, and sometimes M r . Jones conducts the meeting. A s a deacon.

Bob, w i t h other boys, passes the sacrament of the Lord's Supper to those i n attendance.

E a c h Sunday there is a different speaker for this worship service. Sometimes members of the ward are called to addtess the congregation. O n othet occasions, visiting speakers give the sermon. Usually there is a five-minute talk by one of the young people of the ward, and both Betty and Bob have had this opportunity.

O n Sunday afternoon M r . Jones and the bishop go to the hospital to visit a member of the ward who is seriously i l l .

By the authority of the priesthood w h i c h they hold, these men lay their hands upon the head of the invalid and ^ pronounce a blessing.

D u r i n g the afternoon and evening on Sunday the family might also spend time working on genealogy, studying the scriptures together, holding family council, or visiting relatives.

C h u r c h on W e e k d a y s O n Monday evening the Jones family remain at home. I n fact, Monday is k n o w n i n the C h u r c h as family home

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P JL riesthood holders bless the sick.

20 evening. T h e authorities of the C h u r c h have recommended that a l l families spend at least one evening a week togethet to encoutage and preserve family unity and fellowship. N o ward meetings or activities are scheduled for this night. T h i s lets families share time talking, learning, and enjoying activities together.

D u r i n g the week, Betty and Bob may attend one of the regularly scheduled activity nights. These provide opportunities for social and personal development through such activities as drama, dancing, outdoor and homemaking skills, music, and service projects. Occasionally these are joint activities for both the young m e n and the young women.

B o b is a Boy Scout. H i s family is proud of the C h u r c h ' s achievement i n this field. T h e M o r m o n C h u r c h has a larger percentage of its boys enrolled i n Scouting than has any other religious organization i n the U n i t e d States. A Scout room is provided i n the meetinghouse, and every boy is encouraged to become a Scout w h e n he reaches eleven.

Thursday evening M r . Jones and Bob go to the priesthood project working o n the cement walks and ward grounds.

Mrs. Jones comes later to help serve the refreshments. T h e men and boys are a n interesting group, all dressed i n old clothes and h a v i n g a good time working together. T h e r e is Nelson, the banker; T h o m a s , the dentist; Peterson, the smelter foreman; Barkley, the auto mechanic; T a y l o r , the contractor; Myers, who teaches philosophy; and many others of various trades and professions. Supervising them is Brother T a y l o r , a little fellow w i t h a big smile, whose regular trade is cement finishing. B y nine-thirty that night the cement is poured, the grounds are cleaned up, the refreshments are gone, and everyone has had a pleasant time.

Friday is a big night for Betty. T h e Blue Ridge Stake is holding a spring dance. T h e wards of their stake unite six times yearly for such dances i n a beautiful ballroom w i t h an excellent orchestra. L o o k i n g at the couples, the girls i n formal dress, one would never guess this to be a church function. T h e only clues that might indicate its identity are an opening prayer, the absence of drinking and smoking, and the tasteful, modest dress. T h e r e is an air of dignity and refinement. But there is nothing somber, nothing pious about these dancers. T h e y are having a good time.

O n Saturday afternoon Bob and his father go out to cultivate peas o n the ward welfare project. W i t h fifty others, they make short work of the cultivating. But there w i l l be considerable work i n the weeks to come, because this ward has an assignment to furnish, among other things, eight tons of shelled peas for the C h u t c h welfare program.

T h e major portion of the needs of those requiring assis-

21 tance are now produced under this progtam. T h e combined efforts of the Jones family and their thousands of associates i n many areas make this possible.

S u c h might be a week i n the life of this family, Sunday through Saturday. But the C h u r c h touches them i n other ways also.

B e t t y w i l l attend the university. A f t e r school or w h e n she has a free hour she w i l l go over to the institute. T h i s is a religious center maintained by the C h u r c h near the campus. H e r e she w i l l be able to enjoy social opportunities and take classes i n the scriptures taught by men of recognized scholarship. T h i s program is a continuation of the high school seminary program she now attends.

She might have applied to Brigham Young University at Provo, U t a h , a n accredited four-year institution maintained by the C h u r c h , but she decided on the state university since she could live at home.

W h a t about Ralph?

A l l of this discussion has omitted R a l p h , the twenty-twoyear-old member of the family. H e is i n Japan, serving a mission for the C h u r c h . H e spent two years in the army, including several months overseas. Following his release the bishop talked to h i m about a mission. H e had been saving some money and was planning on a mission. H e was glad to go. W h e n his o w n funds run out, his father w i l l send h i m what he needs. I f it should become necessary, his priesthood quorum w i l l also help.

W i t h o u t compensation from the C h u r c h he has gone to preach the gospel for two years. More than thirty thousand other young m e n and women and retired couples are serving missions. W h e n Ralph's mission is completed, he w i l l return home. T h e n he plans to graduate from the university and go to law school.

S u c h , i n brief outline, is the relationship of T h e C h u r c h of Jesus C h r i s t of Latter-day Saints to the Jones f a m i l y — and to thousands of other families i n many parts of the world w h o comprise its membership. Its program is designed to satisfy their spiritual needs, to afford them opportunity for mental and social growth, and to assist them economically should this become necessary. It aims to make them better citizens, better neighbors, better friends.

W h o A r e T h e i r Leaders?

T h e basic organization of the C h u r c h goes back to N e w Testament times. Its efficiency of operation has often been described as strictly m o d e m . T h i s is not a contradiction.

Mormons m a i n t a i n that the fundamental organization of T h e C h u r c h of Jesus C h r i s t of Latter-day Saints is the same as that w h i c h prevailed i n the C h u r c h established by the Savior.

E a r l y i n his ministry Jesus called twelve men whom he ordained Apostles. T o these he gave power to heal the

22

T X.

housands

of young men and women and retired couples serve missions such as these young men are doing i n Japan.

23 sick, to raise the dead, to minister the ordinances of the gospel. "Freely ye have received, freely g i v e , " he enjoined them (Matthew 10:8). T h e n they were sent forth to the cities of Israel to bear witness of h i m and his kingdom.

T h r e e among them—Peter, James, and John—stand out i n the scriptures as the leaders, particularly after the death and resurrection of the Savior.

T h e L o r d also appointed seventy to assist i n the work.

These he sent out by pairs w i t h authority to speak for h i m . Success crowned their ministry as becomes evident from the declaration that "the seventy returned again w i t h j o y " ( L u k e 10:17).

Following Jesus' death the work was carried beyond the confines of Israel to the cities of Syria, then to A s i a M i n o r , and later to Greece and R o m e . T h e word was spread w i t h such effect that Paul, some thirty yeats later, declared that the gospel had been preached to every creature under heaven. , A s various branches of the C h u r c h were organized, bishops and elders were ordained to preside over them, and other offices i n the priesthood were filled. Paul speaks specifically of Apostles and prophets, bishops and eldets, evangelists, priests, teachers, deacons, and pastors. H e also makes clear the necessity for these various offices i n their relationship one w i t h another i n furthering their common objective—"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; T i l l we a l l come i n the unity of the faith, and of the k n o w l edge of the S o n of G o d , unto a perfect man, unto the measure of the stature of the fulness of C h r i s t " (Ephesians 4:12-13).

T h e scripture makes clear another important point with reference to these officers of the C h u r c h . T o his Apostles Jesus said, " Y e have not chosen me, but 1 have chosen you, and ordained y o u " (John 15:16). Paul amplifies this thought w i t h the declaration that "no man taketh this honour unto himself, but he that is called of G o d , as was A a r o n " (Hebrews 5 : 4 ) . During those early years men in the C h u r c h were given office, not of their own choosing, but as they were selected and ordained by those who had been given power and authority of the Lord.

Latter-day Saints believe that this same organization with its basic offices has again been restored to the earth, and that m e n should fill those offices i n the same spirit in w h i c h they were filled i n ancient times. T h e y believe that in this organization lie the keys and means of effective c h u r c h operation.

General Officers T h e C h u r c h of Jesus C h r i s t of Latter-day Saints has three levels of organization—general, regional, and local. Presiding over its affairs i n all the world is a council of usually three men called the First Presidency, consisting of a president and two or more counselors. W o r k i n g w i t h these

24 leaders are members of the Q u o r u m of the T w e l v e Apostles who are called particularly to be "special witnesses of the name of C h r i s t i n the w o r l d " ( D & C 107:23).

T h e y form a traveling quorum regulating the worldwide activities of the organization. T h e President of the C h u r c h is chosen from the tanks of the T w e l v e .

T w o other quorums and a patriarch, or evangelist, constitute the organization of the G e n e r a l Authorities. O n e of these quorums is the First Q u o r u m of the Seventy, consisting of up to seventy men especially called to the m i n istry and presided over by seven of their number. These men are charged w i t h the same responsibility w i t h w h i c h Jesus charged the seventy he called—to preach the gospel through missionary work. U n d e r the direction of the First Presidency and T w e l v e Apostles, they assist i n regulating the affairs of the C h u r c h throughout the world.

A Presiding Bishopric of three men regulate the physical properties of the C h u r c h . Assisted by architects, landscape experts, engineers, and other trained men, they look after the widely scattered buildings and other facilities that represent a n investment of millions of dollars.

B u t the Presiding Bishopric are not concerned only w i t h such matters of a temporal nature. T h e y also receive regular ecclesiastical assignments and travel throughout the wotld i n promoting the spiritual welfate of the Saints.

I n addition to these general officers, officers and general boards head the various auxiliary organizations. These bodies supervise the work of the auxiliaries on a C h u r c h wide level, setting policies and directing activities through rersonal visits to the local groups. T h e members of these boards are qualified individuals carefully selected for their abilities.

T h e President of the C h u r c h is called by the spirit of revelation acting upon the members of the Q u o r u m of the T w e l v e Apostles and is chosen from that body of men.

Howevet, the selection of this Quorum must be put to a sustaining vote of the membership of the C h u t c h . T h e same ptinciple of common consent applies to all offices.

N o officer may serve without the consent of those over whom he presides. O n e of the established orders of business i n all conferences is the sustaining of the officers of the organization.

Stake Officers T h e regional organization is somewhat analogous to the general organization. M e n called Regional Reptesentatives, who ate serving on a C h u r c h service basis, assist i n supervising and training the leadership of several stakes. A stake is presided over by a presidency of three m e n — a president and two counselors. These i n turn are assisted by a council of twelve m e n .

Stake boards provide assistance to the various auxiliary organizations i n the watds and branches. These boards are comprised of outstanding teachers and administrators from

25 the various wards. B y visiting the wards and meeting with ward workers, they carry o n a training program in teaching procedures. I n this way the ward workers are constantly aided i n solving their problems and i n increasing their teaching efficiency.

Local Organization A s indicated i n a previous section, the ward is the local unit of C h u r c h organization. Assisting the ward bishopric of three men is a large corps of officers and teachers. I n the average ward this group consists of about two hundred individuals. E a c h person has a definite responsibility. It would be impossible for the bishop and his two counselors to visit the homes of a l l members more often than once a yeat. T h e bishopric have, therefore, directly under them, men called to work as home teachers. T h e y work i n pairs, and each pair of teachers is assigned only a few families to look after. T h e s e home teachers visit each home at least once a m o n t h . T h e y deliver any instruction the bishopric might wish conveyed, and they determine whether any family is i n need of assistance. I f there is financial distress or sickness, the home teachers make an immediate report so that proper measures may be taken to see that the need is supplied. I n addition to the home teachers, each home where a sister lives is assigned two visiting teachers from the women's organization, the Relief Society. These visitors bring monthly messages of encouragement and promote the bonds of sisterhood.

E a c h priesthood quorum w i t h i n the ward or stake has a presidency, secretary, and various committees to see that the requirements of the members are met.

I n each auxiliary organization there is likewise a presidency of three, a secretary, and teachers.

W i t h i n the democratic processes of these organized groups lies the genius of Mormonism. Every member of the C h u r c h w h o is w i l l i n g and able has something to do. A n d w i t h i n these various c h u r c h functions he has ample opportunity to use his talents and to be of service. E a c h has a responsibility, and i n the discharge of that responsibility he studies and works. A s he does so, his interest i n the cause increases.

T h e result is a n organization of highly qualified leadets.

T h e r e is no monetary inducement to undertake such service. I n fact, there must invariably be considerable sacrifice of time and means. But out of all this gtows the true C h r i s t i a n ideal of service.

T h e m e n and women w h o perform the many obligations incident to C h u r c h responsibility ate ordinary citizens.

T h e i r unusual capacity comes from their belief in the gospel of Jesus C h r i s t and their willingness to work to make it succeed.

26

Request for a visit • 1 would like to know more aboLit T i i e t d r u r c h ot Jesus C h r i s t of Latter-day Saints and the ways it can help me find greatet satisfaction in my life.

Please have representatives ot the Cdiurch \t me to discuss with me the t d t u r c h and its teachings.

Please .send this recpiest to: T h e C h u r c h of Jesus tdrrist of Latter-day Saints Referral Office, Floor 12 Salt Lake C i t y , U t a h 84150 Name

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