Which Church Is Right (1982)

WHICH CHURCH IS RIGHT? T h e C h u r c h of Jesus C h r i s t of Latter-day Saints

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 Rights Reserved Printed i n the U n i t e d States of A m e r i c a

WHICH CHURCH IS R I G H T ?

Elder M a r k E . Petersen

Published by T h e C h u r c h of Jesus C h r i s t of Latter-day Saints Salt L a k e C i t y , U t a h

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T h e n Jesus C h r i s t lived i n mortality he established \ a church. It was not the c h u r c h of J o h n the VV Baptist who had prepared the way before h i m , nor was it the church of Peter, nor of Paul or A p o l l o s , nor of any other of his followers. It was his o w n c h u r c h . H e was its head. It was his to formulate and direct.

T h e church was an organization through w h i c h his followers could work out their salvation and receive help and comfort, for they were not to be left i n a n unorganized condition. T h e c h u r c h was a necessary help and guide for each individual seeking to walk the narrow way w h i c h leads to life.

Admission to his c h u r c h was by baptism i n water, and he himself set the example by receiving baptism at the hands of J o h n . Those who joined his c h u r c h became heirs of salvation i n that they were given the opportunity to accept his way of life and become like h i m .

H e placed various officers i n his c h u r c h w i t h specific duties to perform. (See L u k e 6:12-16; 1 0 : 1 ; Ephesians 4:11-14.) T h e y were commanded not only to preach the gospel i n all the world, but also to w a t c h over those who joined the church, even as shepherds of the flock guiding them i n the way of salvation and guarding them from " w o l v e s " who might enter the fold. These officers were headed by the apostles, and from the scriptural record it was obvious that the Lord intended that iving apostles should continue i n the c h u r c h , to provide constant inspired guidance.

Prophets in the Christian Church

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here were prophets i n the c h u r c h also. I n fact, the apostles themselves were prophets. It had been customary for G o d to deal w i t h ancient Israel i n O l d Testament times through prophets, and at one time he said that he would do nothing without first revealing himself to his servants the prophets. (See A m o s 3 : 7 . )

2 These prophets received revelation from G o d as the people needed divine help, and the revelations thus received form a large part of the O l d Testament.

T h e Savior had no thought of leaving his newly organized c h u r c h without the guidance of heaven. H e realized that he soon would leave mortality and ascend to his Father i n heaven.

So prophets were placed i n this new C h r i s t i a n c h u r c h .

TTaeir h i n c t i o n was the same as that of the ancient )rophets, that is, to receive current revelation from the ^ r d for the direction of the people as their needs arose.

W i t h o u t such guidance from heaven, the c h u r c h might go astray.

Therefore, Paul taught the Ephesians: " A n d he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers: " F o r the perfecting of the saints, for the work of the ministry, for the edifying of the body [church] of C h r i s t : " T i l l we all come i n the unity of the faith, and of the knowledge of the S o n of G o d , unto a perfect m a n , unto the measure of the stature of the fulness of C h r i s t . " (Ephesians 4:11-13.)

T h e r e was no indication that such an organization ever would be changed, or that any part of it would become unnecessary.

P a u l went still further i n verse 14 and declared that these church officers were to protect the members of the c h u r c h from false doctrine, " t h a t we henceforth be no more children, tossed to and fro, and carried about w i t h every wind of d o c t r i n e . "

Foundation of Apostles

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arlier i n his epistle he spoke to the Ephesian converts to the c h u r c h w h o had been gathered i n from the world, and comforted them by saying,

" Y e are no more strangers and foreigners, but fellowcitizens w i t h the saints [the members of the church in that day were called saints], and of the household of God; " A n d are built upon the foundation of the apostles and prophets, Jesus C h r i s t himself being the chief comer stone;

" I n w h o m a l l the building [the church] fitly framed together groweth unto a n holy temple i n the L o r d . " (Ephesians 2:19-21.)

T o teach the C o r i n t h i a n s also that the c h u r c h was a carefully organized unit, w i t h all parts necessary, he compared the c h u r c h to the h u m a n body. H e taught that all converts are baptized into one c h u r c h or body, whether Jews or gentiles, bond or free, and all partake of the same spirit. B u t , he wrote, " T h e body is not one member, but many.

4 " I f the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? " A n d if the ear shall say. Because I am not the eye, I am not of the body; is it therefore not of the body?" ( I C o r i n t h i a n s 12:14-16.)

A n d then he taught that as each part is essential, no portion c a n say to another, " I have no need of thee." A l l must be there, fitly joined together.

So the original organization of the church, w i t h its officers, ordinances, and doctrines, was intended to continue unchanged u n t i l such a time, as he explained to the Ephesians, as we a l l come to a unity of the faith, and reach perfection i n C h r i s t . (See Ephesians 4:11-14.)

T h e events following the ascension of the Savior also make it clear that the organization of the c h u r c h was intended to continue o n . Judas, it w i l l be remembered, died following his betrayal of Jesus. T h a t left a vacancy i n the Q u o r u m of the T w e l v e Apostles. O n l y eleven remained.

W a s that quorum to go o n as a quorum of eleven or was it to be restored to its original number of twelve? A n d if no one was named to succeed Judas, and still another apostle died, leaving only ten i n the group, was the quorum to go on w i t h only ten? A n d if another, and another and another died, was the quorum so soon to disappear? W h a t was the intention of the Lord?

I t was made manifest soon after his ascension. A meeting of all the disciples of Jesus was called. T h e y engaged i n trayer and supplication. T h e y were i n number about one lundred and twenty.

Peter stood i n their midst and spoke of the prediction of D a v i d concerning the betrayer Judas. H e told the saints then that a successor to Judas must be chosen as a "witness w i t h u s " of the Savior's resurrection.

A New Apostle Is Chosen I w o of their most devoted associates were mentioned I as possible successors. T h e apostles did not take X upon themselves the sole responsibility of choosing this new member of their c o u n c i l . T h e y prayed and said, f

" T h o u , L o r d , w h i c h knowest the hearts of all men, shew whether of these two thou hast chosen, " T h a t he may take part of this ministry and apostleship, from w h i c h Judas by transgression fell, that he might go to his o w n place. " A n d they gave forth their lots; and the lot fell upon Matthias; and he was numbered w i t h the eleven apostles." ( A c t s 1:24-26.)

T h e c h u r c h had twelve apostles again. T h e r e was a great significance i n this action. It demonstrated beyond a l l doubt the fact that it was the p l a n and purpose of the

5 Lord that the Q u o r u m of T w e l v e should continue to be a quorum of twelve and not a quorum of eleven, or a quorum of ten, or nine, finally to disappear.

I t gave meaning to all that Paul told the Ephesians. I t gave encouragement to the saints. I t proved to them and to all men that the church organization as provided by the Savior was to go on without change as long as men were willing to hear and accept the true gospel.

W e r e any other apostles chosen i n that day? Everyone thinks first of Paul, and usually the average person never links his name w i t h the Q u o r u m of T w e l v e . But why not?

W e r e there to be thirteen apostles i n this Q u o r u m of T w e l v e ? O r did Paul succeed to the position of some other member of that sacred council who may have lost his life?

T h e scripture records the death of James the brother of the beloved disciple J o h n . T h a t made at least one vacancy before the appointment of Paul.

Is the selection of any other new apostle mentioned i n sacred writ?

T h e thirteenth chapter of A c t s tells of a meeting of the prophets and teachers of the c h u r c h , some of w h o m are named. " A s they ministered to the L o r d , and fasted, the H o l y Ghost said. Separate me Barnabas and S a u l for the work whereunto 1 have called them. " A n d w h e n they had fasted and prayed, and laid their hands on them, they sent them a w a y . " ( A c t s 13:2, 3 . )

Current Revelation in the Church

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his was a case of current revelation to direct the work of the c h u r c h . T h e revelation was addressed to the prophets and teachers who were there, and was obviously received by those prophets, again showing the need of continuous revelation i n the true c h u r c h of Jesus C h r i s t , through living prophets.

T h e scripture goes on to say: " S o they, being sent forth by the H o l y Ghost, departed." ( A c t s 13:4.)

I n the next chapter of this book of A c t s we read of some of the experiences of these two who had thus been appointed. Verse 14 of chapter 14 reads: " W h i c h w h e n the apostles, Barnabas and Paul, heard of . . . " N o t e this: "the apostles, Barnabas and P a u l . " T h e name of Barnabas preceded that of Paul. T h e name of Barnabas was included among those of the prophets i n the meeting in A n t i o c h i n w h i c h Barnabas and Paul were chosen for this mission by direction from h e a v e n . W o u l d Barnabas have been a thirteenth or a fourteenth apostle? W o u l d Paul?

T h e pattern established by the Savior provided that there should be twelve apostles, and new m e n were appointed to succeed the original members as they passed away.

.nd are built upon the foundation of apostles a n d prophets

7 A careful reading of the nineteenth verse i n the first chapter of Galatians is interesting. T h e r e Paul says: " B u t other of the apostles saw I none, save James the Lord's brother." N o further information is given on this point.

T o anyone who reads and accepts the d i v i n e word, there c a n be no doubt that steps were taking i n those days to perpetuate and maintain the Q u o r u m of the T w e l v e Apostles as leading officials of the c h u r c h , w i t h worldwide jurisdiction.

Part of the divine commission given the T w e l v e was to go into all the world and preach the gospel to every creature.

(See Mark 16:15.) T h i s they undertook to do. T h e y traveled throughout the k n o w n world. Paul's journeys are those most often noted i n the sacred word, but evidently all traveled.

A s they went from city to city, they preached the gospel of C h r i s t and h i m crucified. C o n v e r t s were made, despite severe persecution w h i c h at times ended i n death.

Bishops Were Local Officers

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ince the apostles were commanded to go into all the world and preach to every creature, they could not stay i n any one city to supervise their new converts.

T h a t would have been contrary to the nature of their c a l l .

T h e y depended upon local c h u r c h government to carry on the work i n their absence. A f t e r converting a group of believers, the apostles therefore appointed local officers, k n o w n as presiding elders or bishops, to conduct the affairs of the church i n each locality. T h e bishops or presiding elders thus appointed had putely local jurisdiction. Bishops were usually appointed i n the larger congregations, and presiding elders i n the smaller ones.

T h e names of some of these bishops or presiding elders are k n o w n today. T i t u s , to w h o m Paul wrote the epistle by that name, presided i n Crete and is so designated i n the footnote at the end of the epistle. T i m o t h y , to w h o m also Paul wrote epistles, presided i n Ephesus as its first bishop, as is also mentioned at the end of the second epistle to T i m o t h y i n the Bible. L i n u s was named the first local presiding officer in R o m e .

Since the church grew rapidly at first, there soon came to be many small branches i n as many different cities, and in each case a bishop or presiding elder directed the work i n his o w n locality. E a c h bishop was equal i n authority to every other bishop. T h e office was purely a local one since the apostles were the general authorities. T h e r e was no thought i n that day that a bishop would preside over any other bishop.

Repeated visits by the apostles to many of these branches of the church is recorded i n scripture. U s i n g the pen also to assist them i n their responsibility of churchwide supervision, they wrote epistles to the various branches.

8 and hence we have i n our Bibles today the epistles of Paul, Peter, James, J o h n , and Jude.

T h e picture of the early c h u r c h , then, was one of many branches i n many cities, presided over by local officers k n o w n as bishops or elders, w i t h m e n of general authority or jurisdiction, namely the T w e l v e Apostles, h a v i n g overall supervision.

Persecution Interrupts the Process

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ut e v i l m e n raise obstacles to the work of G o d . T h i s was true even i n the life of the Savior, who regreted the rebelliousness of the people i n the city of Capernaum. (See Matthew 11:23.)

It was so w i t h the work of the T w e l v e and the spread of the early C h r i s t i a n c h u r c h .

Persecution became severe, first from the Jews, then from the Romans. Numerous members of the c h u r c h lost their lives. O n e by one the apostles became martyrs. T h e severity of the times prevented the surviving ones from communicating w i t h each other or holding meetings to carry on the work of the c h u r c h . T h i s also prevented the filling of vacancies as had been the original intent.

A t last only one apostle remained. H e was J o h n . Seized by his persecutors he was subjected to vicious treatment. It is reported that at one time he was thrown into a vat of boiling o i l . But he had been promised by the Savior that he would live u n t i l the second coming of the C h r i s t . (See John 21:22, 2 3 . ) T h e r e f o r e his tormentors could not k i l l h i m .

H e was banished to the isle of Patmos where he remained for some time, directing the work of the c h u r c h as the last of the general authorities o n earth.

John Outlived Peter

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eter and Paul had died at approximately A . D . 68 probably at R o m e . I n that year J o h n was ministering i n Ephesus. It was after that he was sent to Patmos, where he remained u n t i l the death of the Emperor Domitian i n A . D . 96.

T h e n the Lord took J o h n out of the ministry. N o t h i n g is heard of h i m after about the year A . D . 1 0 1 . W h y was J o h n not permitted to tarry longer i n that place? Because wickedness had nearly taken over the church. Doctrines and ordinances were changed, authority was ignored, sin became rampant, even among the membership of the church.

I t w i l l be remembered that nearly every one of the epistles of the T w e l v e had been w r i t t e n to combat some form of apostasy i n the c h u r c h . A careful reading of them w i l l reveal this fact. Some members denied the C h r i s t ; others no longer believed i n a resurrection; the doctrines of the Jews had corrupted m u c h of the C h r i s t i a n procedure; the

9 glamor of the pagan rites crept into the C h r i s t i a n rituals.

T h e true doctrine of G o d was lost. Philosphy from Greece had almost argued away the simple truths of divinity. M a n was rejecting the C h r i s t and H i s c h u r c h and setting up teachings and forms of his o w n .

B u t this all had been predicted. T h e L o r d foresaw this apostasy. A s he would not perform further miracles before the unbelievers at Capernaum, neither would he leave his anointed T w e l v e i n an apostate group. So J o h n was taken from among men.

Drifted without Direction

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his left the c h u r c h , drifting as it was, without any general authorities. It left the several branches i n the scattered cities of the k n o w n world w i t h only local authorities to direct them. T h e r e was no longer on earth a court of last appeal. E a c h bishop or presiding elder was left to his o w n devices.

T h e church now suffered from a threefold attack: 1 . A great, intensified persecution, during w h i c h the government itself became the chief aggressor, branding Christians as disloyal and treating them as traitors. T h i s resulted i n wholesale massacres and i n forcing the surviving Christians underground.

2. T h e influence of philosophy on the simple truths of the gospel, resulting eventually i n a completely different concept of the existence of G o d and the introduction of many of the G r e e k mysteries as doctrines and practices in the C h u r c h . A s a result of this we see a new and completely different interpretation of the doctrine of deity w h i c h eventually led to the adoption of the N i c e n e C r e e d . F r o m Egypt came the adoration of the mother and c h i l d ; gnosticism and Neoplatonism obscured the true C h r i s t i a n creed; from Phrygia came the worship of the "great mother," and from n o n - C h r i s t i a n dramatic rituals came a mass w i t h its congeries of prayers, psalms, reading, and recitations.

"Christianity did not destroy paganism; it adopted it.

T h e G r e e k m i n d , dying, came to a transmigrated life i n the theology and liturgy of the C h u r c h ; the G r e e k language, h a v i n g reigned for centuries over philosophy, became the vehicle of C h r i s t i a n literature and ritual; the G r e e k mysteries passed d o w n into the impressive mystery of the Mass." ( W i l l D u r a n t , Tlte Story of Civilization [New Y o r k : S i m o n and Schuster, 1944], 3:595.)

3. Jealousies, intrigue, and personal ambitions w i t h i n the C h u r c h itself.

For two hundred years after the disappearance of J o h n the Beloved, this condition grew. T h e c h u r c h became divided i n many ways. N o longer was there agreement o n doctrine. T h e fundamental belief i n the nature and

10 being of G o d became a source of major dispute. S u c h a simple ordinance as baptism became a subject of debate.

T h e mode was changed, and also the purpose. A t this time too was introduced the doctrine that no divine authority was required to perform a baptism. Infant baptism was begun. Efforts of some bishops resulted i n bitterness and bloodshed.

B u t as persecution by the government subsided, the church again grew i n membership, partly because of its acceptance of popular views and practices of pagan churches of the day, and partly because it lowered its o w n standards.

A Political Opportunist

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h e n came the days of Constantino the Great. W i t h a n eye to political advantage, and not because of conversion, for he remained a sun-worshiper through most of his life and was not baptized as a C h r i s t i a n for twenty-five years, he saw personal political advantage i n fostering the C h r i s t i a n religion.

H e was of the opinion that w i t h the renewed popularity of this now-changed C h r i s t i a n i t y , it was the religion of the future.

H a v i n g recently fought a long c i v i l war he felt that a state religion as popular as C h r i s t i a n i t y had become would help h i m solidify his empire. H e therefore took the C h r i s t i a n religion under his wing.

Making it the favored religion of the state gave to the emperor vast influence i n the operation of the church, w h i c h i n later times virtually became a department of the c i v i l government, placing the emperor i n a position to direct it very m u c h as he directed other departments of his government.

N o t i n g the division w h i c h existed i n the c h u r c h i n his day, Constantine set out to settle the difficulty. First he turned to A f r i c a where was developing a most bitter schism. T h i s he attempted to set i n order by his authority as emperor. H e did not accomplish it as a representative of the Lord because he was not yet himself a C h r i s t i a n . H e was still a sun-worshiper. H e had no ecclesiastical authority and claimed none. But he was all-powerful jolitically. It was by his political authority as emperor that le intervened i n the A f r i c a n dispute.

More Civil Power in Church

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short time afterward, again by his authority as emperor and c i v i l ruler of the western half of the R o m a n Empire, he called a council of all bishops of that part of the empire w h i c h was under his control. T h i s meeting was at A r i e s . C e r t a i n of the clergy who were present objected to the decisions made there concerning baptism and the authority of the c h u r c h . Constantine

11 resorted to force to bring them into line. A massacre ensued; blood flowed; a number of the objectors w h o escaped w i t h their lives were banished; but Constantine had his way. I n the place of bishops who opposed h i m , he appointed other bishops of his o w n choice and by his political authority as emperor. But this was only the beginning of installation of bishops by c i v i l rulers.

H e called a council of all bishops of the c h u r c h to settle the A l e x a n d r i a n dispute over the doctrine of the nature of G o d . H e listened to the arguments of the contending bishops. H e favored the A t h a n a s i a n side. T h e A r i a n s who still objected were banished, and he appointed new bishops i n place of them. A n d by what power? By divine authority? H e had none. H e acted as emperor and the authority by w h i c h he appointed these bishops was political, not divine. T h e y became appointees of Constantine, not of the L o r d .

I n this Nicene council, Constantine—uninspired, unbaptized, still a sun-worshiper, a man who had committed murder w i t h i n his o w n f a m i l y — b y his political power took the steps w h i c h gave to later C h r i s t i a n i t y its doctrine concerning the nature of the G o d w h o m they worshipped.

E v e n then, he could not make up his m i n d to stay w i t h his decision, for afterward he vacillated from one opinion to the other, part of the time supporting A r i u s and his view and at other times sustaining Athanasius. T h e persuasion of his friends alternately changed the official doctrine of the c h u r c h from one side to the other over a period of a few short years.

L e t every honest C h r i s t i a n ask himself if G o d directs his church through such a man as C o n s t a n t i n e !

Part of State Government

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requently after that, emperors appointed some of the clergy and deposed others, set i n order various matters w i t h i n the c h u r c h , called councils, and otherwise directed what was called the work of G o d . T h e y did so because they had made the c h u r c h a department of the R o m a n Empire, w h i c h made them the head of the c h u r c h , and all they did was by political but not divine power.

C a n anyone say then that the c h u r c h was still the c h u r c h of God? O r was it the c h u r c h of Caesar?

D u r i n g this early period there developed a feeling among the bishops that those who presided i n large centers of population should have preeminence over those i n country towns and villages.

T h i s led to the practice of bishops i n metropolitan areas assuming authority over the bishops of the villages and towns, w h i c h changed the former equality that had existed among the bishops i n the beginning. A l s o w h e n new congregations were organized i n suburbs of these metropolitan areas, the metropolitan bishops appointed

12 others to preside there. These latter became k n o w n as bishops of the suburbs and the fields.

Rivalry Among Bishops

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ubsequently there developed extreme rivalry between the metropolitan bishops, u n t i l at last there were only two remaining i n the contest—the bishop of R o m e and the bishop of Constantinople. T h e other three contenders, at A l e x a n d r i a , A n t i o c h , and Jerusalem, were eliminated by the conquest of the Arabs. Finally they parted company, after excommunicating each other, and two principal C h r i s t i a n churches resulted, the eastern church w i t h headquarters i n Constantinople, and the western or R o m a n c h u r c h w i t h headquarters at Rome.

T h u s we have today two so-called C a t h o l i c or universal churches, each one claiming to be the true church, each repudiating the other as heretic.

A s pointed out o n page 170 of Historia de h Iglesia by Boulenger de la Fuente, " T h e emperors claimed for themselves the right of convoking councils. T h e y supported this pretension on the principle that the maintenance of order and tranquility i n the empire devolved on them, and that, i n consequence, they had to end controversies that disturbed this order. . . . It was also the emperor who confirmed the decisions of the council and gave them the force of law for the whole empire."

A n o t h e r emperor who becomes a case i n point was Phocas, who, i n the seventh century, became displeased with Cyriacus, bishop of Constantinople, divested h i m of his title as the universal head of the church, and conferred this title upon Boniface I I I , the R o m a n pontiff who accepted it. By what authority, we ask? A g a i n , it was political. T h e record does not show whether the Emperior Phocas was even a member of the C h r i s t i a n church.

I n the middle of the s i x t h century, Justinian I assumed control of the c h u r c h as part of his empire, took from the people their right of common consent i n local matters w i t h i n the church, declared that only the clergy should have a voice i n the affairs of the church, and said further that the only voice the clergy could have was to accept and ratify the acts of the emperor i n the direction of religious matters. I f they refused to comply, they would be banished.

T h e western church developed faster t h a n did the c h u r c h in the east. T h r o u g h aggressive policies, the bishops of Rome soon became dominant i n political matters, especially as the R o m a n Empire began to crumble. T h i s gave them vast powers among the European nations. T h e y directed the policies of the kings of those lands, collected taxes and interfered i n the internal affairs of the nations.

T h i s developed a resentment among some of the rulers of western Europe, w h i c h added strength to M a r t i n Luther i n his fight against the sale of indulgences.

13 T h e story of Luther is well k n o w n and need not be reviewed i n great detail here. A s he sought to reform the existing church, he was rebuked and excommunicated.

H i s actions interested some of the G e r m a n princes, while others were strongly opposed to h i m . K i n g H e n r y V I I I of England likewise joined the forces i n opposition to Luther and published a book i n defense of the pope, for w h i c h he received the title "Defender of the F a i t h , " w h i c h still is carried by British kings.

O n e of Luther's closest friends was Prince Frederic the W i s e , elector of Saxony, w h o protected h i m from assassination and defended h i m before the emperor.

Frederic was a peacemaker. I n 1523 he died and was succeeded by his brother Prince J o h n , w h o was of a different temperament.

J o h n believed in the teachings of Luther. H e clearly saw that Luther's views and those of the pope were incompatible. O n e or the other must be abandoned. H e decided to withdraw his support from the pope and sustain Luther.

Church Formed hy Civil Power

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o accomplish this he decided to organize a c h u r c h separate and distinct from that of R o m e . H e appointed Luther and his friend P h i l i p M e l a n c h t h o n to draw up the form of worship, set up the type of c h u r c h government w h i c h would conform to Luther's views, and decide upon the duties and salaries of the clergy.

T h i s the reformers gladly did, and the new c h u r c h came into being under the sponsorship of Prince J o h n of Saxony. Ordinances were performed, sermons were preached, and the people were directed by this new church i n their religious activities. A n d by what authority was this new c h u r c h established? B y the authority of Prince J o h n of Saxony. A n d w h o was he? A political figure. D i d he hold the necessary divine authority to establish the c h u r c h of God? H e claimed none, and had none. H i s only authority was political.

Other G e r m a n princes fell into l i n e , although there were some w h o remained loyal to the pope. But the new church, called after Luther, was under way. M a n y of its doctrines seemed as remote from the scriptures as were those they sought to reform, but they became popular nevertheless, and the movement spread.

I n Scandinavia the kings themselves also took a leading part i n stripping the C a t h o l i c bishops of their power, setting up the Protestant churches i n their o w n countries, and bestowing authority upon them to carry o n their work. T h e y made the new Protestant faith the state religion of their realms, and the people accepted it. W a s there divine authority involved i n this establishment of a new church? N o n e . It was the political authority of the kings w h i c h brought about the change.

14 I n Switzerland, where C a l v i n and Farrel worked out the reformation, again the political power took a h a n d . T h e c i v i l government ( c o u n c i l ) of G e n e v a took over the 'religious authority of the C a t h o l i c bishop and effected the change to Protestantism.

T h e change, though disguised i n a religious habit, was essentially political, for the council that abolished the bishop had made itself heir to his faculties and functions.

It could only dismiss h i m as c i v i l lord by dismissing h i m as the ecclesiastical head of G e n e v a ; and i n so doing it assumed the right to succeed as well as to supersede h i m i n both capacities. Because of the change, the c i v i l authority became ecclesiastical.

Another Formed by Civil Power

A

t about this time K i n g H e n r y V l l l i n B r i t a i n had a confrontation w i t h the leadership of the C a t h o l i c C h u r c h . H e made a n appeal to the C h u r c h i n R o m e , and his appeal was denied. I n anger he seized the property of the C h u r c h and, w i t h the help and cooperation of Parliament, he organized and founded a church of his o w n , the Established C h u r c h of England.

A g a i n we ask, was it done by divine authority? It was a political act. T h e n was this the c h u r c h of G o d w h i c h had been established, or was it man-made to suit the convenience and needs of the king?

Branches of the Protestant movement developed i n othet nations. A l l were efforts either to reform the existing church or to organize a new church, based on individual views gained from a private reading and interpretation of the Bible w h i c h had so recently been given to the world.

I n no case was a new revelation from heaven even claimed. I n no case was any restoration of divine authority i n the ministry professed. It was admitted on every hand that where the state religions were organized, they were developed and authorized by the political agencies w h i c h ruled the land, and therefore possessed only political but not divine authority.

I n later periods of the reformation, even as today, certain groups formed churches of their o w n entirely out of a desire to read and study the Bible and follow the dictates of their own conscience as a result. These churches had no political significance, but yet i n common w i t h the state religions, they claimed no divine authority for their acts either.

Divine Power Comes Only from God

I

f none of these C h u r c h e s possessed any divine authority, by what right could they perform the saving ordinances of God?

T h e scriptures plainly teach that only those divinely commissioned may perform ordinances w h i c h are

15 acceptable to the L o r d . M a n y are the instances w h e r e i n the scripture shows that G o d rejected unauthorized ministers.

T h i s lesson was taught well to the Hebrews. I n the fifth chapter, fourth verse, of the epistle by that name the writer discusses the priesthood and its functions. " A n d no m a n taketh this honour unto himself, but he that is called of G o d , as was A a r o n . " T h a t is the pattern of the L o r d . N o m a n c a n minister i n the ordinances and priesthood of G o d except he be called as was A a r o n .

H o w was A a r o n called?

B y turning to the twenty-eighth chapter of Exodus we learn the facts. I n the first verse G o d says: " A n d take thou unto thee A a r o n thy brother, and his sons w i t h h i m , from among the children of Israel, that he may minister unto me i n the priest's office."

T h e s e words were spoken to Moses, w h o was a prophet of G o d . T h e L o r d gave h i m the instructions quoted above, authorizing h i m to call and ordain to the ministry A a r o n and his four sons.

T h a t constituted revelation—revelation at the time, for a particular need.

T h e pattern for calling men to the ministry was made clear. G o d would give a revelation to his prophet, and the prophet under that direction would call to the work the individual thus designated.

W e read i n Hebrews as above quoted that no m a n c a n have this honor, that is, of serving i n the ministry of G o d , unless he is called as was A a r o n .

T h a t means then that i n the true c h u r c h of G o d there must be a prophet; there must be current revelation, by w h i c h men are called into the work by G o d himself.

As in Days of Peter and Paul ' ,

T o t e how this fits into the situation as it existed i n the days of Peter and Paul. T h e latter wrote an - . N epistle to T i m o t h y , w h o evidently was a young man. Paul counseled T i m o t h y to allow no m a n to despise his youth. T h e n he said: "Neglect not the gift that is i n thee, w h i c h was given thee by prophecy, w i t h the laying on of the hands of the presbytery." ( 1 T i m o t h y 4 : 1 4 . ) I n the time of M a r t i n Luther and K i n g H e n r y V I I I , there was not a man on earth who believed that G o d was t h e n giving revelations. O n the contrary, they taught that the heavens were sealed, revelation was ended, there were no more prophets, and all of the word of G o d was i n the Bible.

Since there was no revelation, and since there were no prophets, how could men be called of G o d to the

In

1830

the A l m i g h t y restored his C h u r c h to earth again

17 ministry? Obviously they were not. T h e i r calls were from men i n political authority, or from those w h o assumed the right to organize churches of their o w n .

W i t h o u t divine authority, m a n cannot officiate for the Lord.

W i t h o u t a divinely approved ministry there c a n be no church of G o d on earth.

W i t h o u t revelation through a l i v i n g prophet there c a n be no approved ministry.

Societies may be organized, and some of them may be called churches. But if there is no divine direction according to the plan w h i c h G o d has provided, we must admit that the societies or churches are man-made organizations without divine appointment.

S u c h groups may accomplish m u c h good. T h e y may be a great comfort to their members. But w h e n it comes to saving souls i n the kingdom of G o d , that is a different matter.

Strait is the Gate of Christ

S

alvation comes only through Jesus C h r i s t . I n h i m and in h i m alone is there redemption. But he works i n his own way. God's way is not man's way. T h e L o r d provided that salvation should come through his gospel, functioning through his c h u r c h , wherein are prophets and apostles "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of C h r i s t . " (Ephesians 4 : 1 2 . ) B u t where is there such a church? H o w w i l l we recognize it w h e n we see it?

L e t us remember the lesson of Paul to the C o r i n t h i a n s already quoted. T h e church is likened to a h u m a n body. It must be all fitly joined together. N o one part c a n say to another, " I have no need of t h e e . " Is there such a church upon the earth?

U n t i l 1830 there was not. It had been lost through the falling away we have described i n this pamphlet.

I n 1830 the A l m i g h t y restored his c h u r c h to earth again.

H e has raised up modem prophets and apostles to direct the work.

U n d e r the guidance of heaven they organized his c h u r c h according to the pattem of ancient times. T h e powers of the priesthood have been brought back to earth by the ministry of angels. A l l the gifts and powers of former days have been restored. T h e y did not come from any existing organization. T h e y did not come from any man-made society, nor from any political unit. T h e y came from heaven. H o l y angels brought them to earth, pure and undefiled.

T h i s restored church is k n o w n as T h e C h u r c h of Jesus C h r i s t of Latter-day Saints, w i t h headquarters i n Salt L a k e

18 C i t y . Its organization meets a l l of the specifications of the scripture. It possesses the divine priesthood of G o d . It is headed by prophets and apostles, as was the C h u r c h i n the days of Peter and P a u l .

I t invites all men to receive its message, for it is a message of salvation for everyone, whether Jew or gentile, bond or free.

19

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Please have representatives of the C h u r c h visit me to discuss w i t h me the C h u r c h and its teachings.

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