[Footnote A: _The Successor_, p. 9.]

[Footnote B: _The Saints' Herald_, Vol. x.x.xIX, p. 375.]

Orthodoxy, my lord, is _my_ doxy; and heterodoxy is some other man's doxy![A]

[Footnote A: Bishop Warburton's answer to Lord Sandwich when he said he did not know the difference between heterodoxy and orthodoxy.]

I come next to the fourth and last claim made in behalf of Mr. Smith, viz:--

_He was ordained to be President of the church by those holding legal authority_.

Mr. Smith was ordained by Messrs. William Marks, Z. H. Gurley, Samuel Powers and W. W. Blair; William Marks, I think, being mouth. This is that William Marks, who in 1839, was chosen president of the stake of Zion at Commerce, afterwards Nauvoo;--who a year or two before the prophet Joseph's death was a.s.sociated with traitors and distrusted by the prophet;[A]--who sustained the claims of Sidney Rigdon to be "Guardian of the church";--who at the general conference of the church in Nauvoo, October, 1844, was rejected by the saints as president of the Nauvoo stake of Zion, two persons only voting in his favor, the rest against him;[B]--who as we shall see further on, in December, 1844, over his own signature said: "_The Twelve are the proper persons to lead the church;_"--who, in 1846, as per statement of Mr. Smith himself,[C] was a.s.sociated with Mr. Strang, the apostate, in preaching in Fulton city and vicinity, calling upon Mr. Smith and his mother at the time;--and who in 1860 is the chief man in ordaining Mr. Smith "President of the church"--one possessing "legal" authority to do so!

To say the least, in the light of William Marks' record, his "legal authority" to ordain the President of the church is very questionable.

[Footnote A: In the winter of 1843, at a time of great danger to the prophet, and when Nauvoo was in danger of being invaded from Missouri to capture him, forty men were sworn into service as special police.

In addressing them on the occasion of their being sworn in, the prophet, then mayor of the city, spoke of the danger he was in from traitors living in Nauvoo, saying, "We have a Judas in our midst."

This appears to have had an unpleasant effect upon the minds of some leading men in the church, especially upon the minds of Wm. Law and Wm. Marks, who complained before the mayor's court about the actions of these special police. After the investigation of their complaints Joseph, in his journal, says: "Whatever can be the matter with these men?" [Law and Marks] Is it that the wicked flee when no man pursueth, that hit pigeons always flutter, that drowning men catch at straws, or that presidents Law and Marks are absolutely traitors to the church, that my remarks should produce such excitement in their minds? ...

The people in the town are astonished, almost every man saying to his neighbor, "Is it possible that brother Law or brother Marks is a traitor, and would deliver brother Joseph into the hands of his enemies in Missouri? If not, what can be the meaning of all this? The righteous are as bold as a lion."--(Hist. Jos. S., _Mill. S_., Vol.

XXII, p. 631.) Yet this man of whom the prophet could write these words, is the chief man in ordaining his son "President of the church!"]

[Footnote B: He had previously been dropped by the high council because he persisted in sustaining the claims of Sidney Rigdon as against those of the Twelve.--_Times and Seasons_, Vol. V, p. 692.]

[Footnote C: See his Aut. in Josephite Ed., Life of Joseph, p. 754.]

Zenas H. Gurley for years followed fames J. Strang's leadership, and advocated his claims. Subsequently apostatizing from him and uniting with Mr. Jason W. Briggs, in forming the "Reorganized church." Any authority held by Mr. Gurley previous to the death of Joseph the prophet, was destroyed by his leaving the church of Christ to follow the apostate James J. Strang; hence any ordination received under his hands was worthless.

I have not been able to learn what position, if any, Messrs. Powers and Blair held in the church previous to the martyrdom of the prophet; but it is enough to know that about the time "young Joseph" decided to take the Presidency of the "Reorganized church," they were a.s.sociated with William Marks[A] in the work of "reorganizing" the church. It is claimed for them, however, as also for Mr. Gurley, that "they were apostles called by prophecy in the Reorganized church."[B]

[Footnote A: Life of Joseph Smith (Tullidge) Josephite Ed. p. 774.]

[Footnote B: _The Saints' Herald_, Vol. x.x.xIX, p. 375.]

It has already been stated how seven Josephite apostles were called and ordained in our sketch of the rise of the Josephite church. Seven men were "called" to form a majority of the quorum of the twelve, by a "revelation" through H. H. Deam; but Messrs. Rogers and Blair were not in that number, hence they must have been "called" subsequently. But no matter when they were "called," if they held any apostolic authority, they held it by virtue of some ordination received at the hands of some one or more of the seven apostles, chosen through Mr.

Deam's "revelation." Now, I affirm that among all those seven men who were "called" to form the majority of the quorum of the twelve, in the "Reorganization" not one of them held the apostleship; that they could not give what they did not possess; that therefore neither the seven men called to be apostles, in April, 1853, received the apostleship, nor any whom they subsequently ordained.

Further on I shall show that the church of Christ was not disorganized at the death of Joseph and Hyrum Smith, nor at any other time since it was organized by the commandment of G.o.d, to Joseph the prophet, in 1830; and therefore, this "Reorganization" which began its existence in 1852-3 must have been a spurious inst.i.tution, and, therefore, incapable of bestowing legitimate authority upon anyone.

The methods of argument by which the claims of the "Reorganization"

are sustained must be noticed, for they are as erroneous as they are misleading. After the April conference of the "Reorganization" in 1853, a pamphlet was issued ent.i.tled "_A word of consolation to the scattered Saints_," in which a justification of the proceedings of said conference is attempted. In that pamphlet it is said:

In justification of the course then taken, and the principles involved on the question of _authority_, we have ever courted, and still court, investigation in the rigid character of the facts in the first organization.[A] Here they are: Joseph Smith and Oliver Cowdery were ordained to the lesser priesthood by an angel; then by their authority, and a commandment, they on the 6th day of April, ordained each other Elders, and the eldership ordained high priests and apostles, and this high priesthood, ordained, by _commandment_, the president of the high priesthood, the highest office in the Church; so that the alleged lesser, ordaining the greater is common to both the first organization and the Reorganization alike. The same cla.s.s of facts justify both, or condemn both.[B]

[Footnote A: Meaning the organization on the 6th of April, 1830.]

[Footnote B: Life of Joseph the Prophet, Josephite edition, p. 601.]

There is one important fact in the history of the organization of the church in 1830, which the authors of the above quoted pamphlet have overlooked. It is a fact, too, which destroys all likeness between the organization of the church and its alleged reorganization, and all the fine-spun theories about the lesser ordaining the greater. That overlooked fact is that Joseph Smith and Oliver Cowdery held the apostleship on the 6th of April, 1830, and by its power, and not by the power of the Aaronic priesthood--as alleged by the Josephite writers--organized the church of Christ. In proof of this I submit the following:

When Joseph and Oliver were ordained to the Aaronic priesthood by John the Baptist, May 15th, 1829, they were informed by John that he operated under the direction of the apostles Peter, James and John, who held the keys of the Melchisedek priesthood, which, in due time, the heavenly messenger said, would be conferred upon them.[A] Here then is a promise made to them of the Melchisedek priesthood.

[Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XIV, p. 15, supplement.]

In an address written to the saints by the prophet Joseph, under date of September 6th, 1842, he says:

Again what do we hear? ... . The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna River, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times.

This doubtless fixes the place where the apostleship was conferred upon the prophet. Now as to the time. In a revelation given in September, 1830, referring to Joseph and Oliver, and speaking of partaking of the sacrament again on earth, the Lord said:--

The hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni ... . . and also with John the son of Zacharias ... . and also with Peter, James and John whom I have sent unto you, by whom I have ordained you and confirmed you apostles, and especial witnesses of my name.[A]

[Footnote A: Doc. and Cov. sec. xxvii.]

In another revelation dated June, 1829, the Lord says:--

And now, Oliver Cowdery, I speak unto you and also unto David Whitmer, by the way of commandment; for behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine Apostle, _for you are called even with that same calling with which he was called_.[A]

[Footnote A: Doc. and Cov. Sec. xviii.]

This revelation is the one which informed these men that Twelve Apostles would be called and foretold that Oliver Cowdery and David Whitmer would be appointed to select them. From the above quotation it is evident that Oliver and David had received the apostleship at that time, and, of course, Joseph had received it also.[A] This revelation, let it be remembered, was given in June, 1829, ten months before the organization of the church in April, 1830. And it was by virtue and power of that apostleship which holds the keys of the Melchisedek priesthood, that the church of Christ was organized; elders, high priests, seventies, and apostles ordained; high councils and stakes of Zion organized; and the whole church of Christ set in order. It was not the lesser ordaining the higher--as claimed by Josephite writers--that is not the order in the church, nor the manner in which the church was organized on the 6th of April, 1830. It is true that Joseph and Oliver ordained each other elders "of the church of Jesus Christ of Latter-day Saints," on the day the church was organized; but they did not do that by virtue of the Aaronic priesthood which had been conferred upon them, but by virtue of the apostleship they had received. Joseph and Oliver had just been accepted by their brethren to be the presiding elders in the church, and proceeded to ordain each other to that office.[B] Whereupon Josephite writers rush to the conclusion that by virtue of their ordination to the lesser priesthood, they proceeded to ordain each other elders in the higher or Melchisedek priesthood, and that that "eldership ordained high priests, and apostles," and that the "high priesthood," thus brought into existence, "by commandment ordained the President of the high priesthood--the highest office in the church." That is the order of things by which the Josephite reorganization was brought into existence; that is, the lesser ordaining the greater! This argument in support of their proceeding commits them forever to that position, they cannot escape it, and it d.a.m.ns their organization beyond all hope of redemption; for nothing can be clearer than the self-evident proposition that a man cannot give that which he does not possess.

Besides the contention is straight against the statement of the prophet Joseph himself as to how we in this generation came by the priesthood, even as published in Josephite works:--

[Footnote A: While in this revelation which refers to Oliver and David as apostles, Joseph is not called an apostle, yet we know he was such for in the revelation which commanded that the church be organized on the 6th of April, 1830, it is said: "Which commandments were given to Jesus Christ, to be the first elder of this church; and to Oliver Cowdery, who was called of G.o.d an apostle of Jesus Christ, to be the second elder of the church, and ordained under his hand."--Doc. and Cov., sec. xx, 2, 3.]

[Footnote B: His. Joseph Smith, Mill. Star, Vol. XIV (Supplement), p.

26.]

"The Savior, Moses, and Elias gave the keys of the priesthood to Peter, James and John on the mount, when they were transfigured before him... . How have we come at the Priesthood in the last days? It came down in regular succession. Peter, James and John had it given to them, and they gave it to others"--presumably referring to himself and Oliver Cowdery.[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition, p. 493.]

There is no similarity between the organization of the church of Christ on the 6th of April, 1830, and the alleged reorganization in 1853. The first was organized by men holding the keys of the holy Melchisedek priesthood--the apostleship--which possesses the power to organize the church, ordain all the officers therein and set all things pertaining to it in order. But the "reorganization" is accomplished by men of very questionable standing and authority as to their priesthood; and apparently conscious of the inadequacy of even the priesthood they claim to have possessed to perform the task before them--virtually the organization of the church of Christ--they fly to the untenable position, as false in philosophy as it is in fact, that the lesser can ordain the greater, until that greater thus created can ordain a still greater, even the greatest of all! Investigated, then, "in the rigid character of the facts in the first organization," the "reorganization" is found strewn along the sharp-edged rocks of absurdity; and the conviction is forced upon the mind of the investigator that Mr. Smith was not ordained to be "President of the church" by those holding legal authority.

Josephites lay much stress upon the following pa.s.sage in one of the revelations:

I say unto you that ye have received a commandment for a law unto my church through him whom I have appointed unto you to receive commandments and revelations from my hand. And this ye shall know a.s.suredly, that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me.

But verily, verily, I say unto you, that none 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 and commandments; and this I give unto you that you may not be deceived, that you may know that they are not of me. For verily I say unto you, that he that is ordained of me, shall 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.[A]

[Footnote A: Doc. and Cov. sec. xliii.]

Josephites insist that this revelation provides that the successor of the prophet Joseph must be appointed by him. Following is their reasoning upon the pa.s.sage:

We find in a former commandment, given February, 1831, ... these very pertinent and instructive words in respect to _how_ and _by whom_ the successor of Joseph the Seer would be selected and appointed. It says: "But verily, verily, I say unto you, that none else shall be appointed unto this gift [of revelator, seer, prophet, etc., for the church, to receive 'commandments and revelations' for a 'law' unto the church--Ed] except it be through him [Joseph the Seer];" and it then adds that even if the Lord should take that "gift" from Joseph, he shall not have power _except_ to appoint another in his stead; so that in any event the successor in the office of chief presiding seer, prophet and revelator to the church (which always carries with it the presidency of the church and its priesthood), must be selected and appointed through and by the predecessor--Joseph the Seer.[A]

[Footnote A: _The Saints' Herald_, Vol. x.x.xIX, p. 358, the words in italics are all the Josephite writer's.]

The circ.u.mstances under which the revelation above quoted was given are these: There came to the church at Kirtland in 1831 a woman making great pretentions to the power of revealing laws and commandments to the church; and some of the saints were much perplexed to know in what light to regard her and her alleged revelations. Joseph, to set their minds at rest, inquired of the Lord and received the revelation from which the pa.s.sage under consideration is taken.[A] The revelation read in the light of these facts means simply this: First the Lord gives the saints to understand that He has appointed Joseph Smith, the prophet, to receive revelations as laws and commandments for His church and no one else but him, until he should be taken from the earth, provided he remained faithful to the Lord; second, in the event of the prophet Joseph not being faithful, even then he shall still have power to ordain some one else to take his place; third, the one who succeeds to the position of the prophet Joseph, must come in at the gate, and be ordained as the Lord had before instructed the church--that is, he must be accepted by the church, and be ordained by the direction of a general conference.[B]

[Footnote A: Hist. of Joseph, _Mill. Star_, Vol. XIV, p. 60, supplement.]