SUBMISSION TO SECULAR AUTHORITY.

=Article 12.=--We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

=1. Introductory.=--It is but reasonable to expect of a people professing the Gospel of Christ, and claiming membership in the one accepted and divinely invested Church, that they manifest in practice the virtues which their precepts inculcate. True, we may look in vain for perfection among those even who make the fullest and most justifiable claims to orthodoxy; but we have a right to expect in their creed ample requirements concerning the most approved course of action, and in their lives, sincere and earnest effort toward the practical realization of their professions. Religion, to be of service and at all worthy of acceptance, must be of wholesome influence in the individual lives and the temporal affairs of its adherents. Among other virtues, the Church in its teachings should impress the duty of a law-abiding course; and the people should show forth the effect of such precepts in their excellence as citizens of the nation, and as individuals in the community of which they are part.

=2.= The Church of Jesus Christ of Latter-day Saints makes emphatic declaration of its belief and precepts regarding the duty of its members toward the laws of the land; and sustains its position by the authority of specific revelation in ancient as in present times.

Moreover, the people are confident, that when the true story of their rise and progress as an established body of religious worshipers is written, the loyalty of the Church and the patriotic devotion of its members will be vindicated and extolled by the world in general, as now are these virtues recognized by the few unprejudiced investigators who have studied with honest purpose the history of this remarkable organization.

=3. Obedience to Authority Enjoined by Scripture.--=During the patriarchal period, when the head of the family possessed virtually the power of judge and king over his household, the authority of the ruler and the rights of the family were respected. Consider the instance of Hagar, the "plural" wife of Abram, and the handmaid of Sarai. Jealousy and ill-feeling had arisen between Hagar and her mistress, the senior wife of the patriarch. Abram listened to the complaint of Sarai, and, recognizing her authority over Hagar, who, though his wife, was still the servant of Sarai, said:--"Behold thy maid is in thy hand; do to her as it pleaseth thee." Then, as the mistress dealt harshly with her servant, Hagar fled into the wilderness; there she was visited by an angel of the Lord, who addressed her thus:--"Hagar, Sarai's maid, whence camest thou, and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands."[1221] Observe that the heavenly messenger recognized the authority of the mistress over the bond-woman, even though the latter had been given the rank of wifehood in the family.

[1221] Gen. xvi, 1-9. See "Jesus the Christ," p. 397, Note 6.

=4.= The ready submission of Isaac to the will of his father, even to the extent of offering his life[1222] on the altar of b.l.o.o.d.y sacrifice, is evidence of the sanct.i.ty with which the authority of the family ruler was regarded. It may appear, as indeed it has been claimed, that the requirement which the Lord made of Abraham as a test of faith, in the matter of giving his son's life as a sacrifice, was a violation of existing laws, and therefore opposed to stable government. The claim is poorly placed in view of the fact, that the patriarchal head was possessed of absolute authority over the members of his household, the power extending even to judgment of life or death.[1223]

[1222] Gen. xxii, 1-10.

[1223] See Gen. x.x.xviii, 24.

=5.= In the days of the exodus, when Israel were ruled by a theocracy, the Lord gave divers laws and commandments for the government of His chosen people; among them we read:--"Thou shalt not revile the G.o.ds, nor curse the ruler of thy people."[1224] Judges were appointed by Divine direction to exercise authority amongst Israel. Moses, in reiterating the Lord's commands, charged the people to this effect:--"Judges and officers shalt thou make thee in all thy gates, which the Lord thy G.o.d giveth thee, throughout thy tribes; and they shall judge the people with just judgment."[1225]

[1224] Exo. xxii, 28. The word "G.o.ds" in this pa.s.sage is rendered by some translators "judges." (See marginal reference, Bible.) See "Jesus the Christ," p. 501, Note 8.

[1225] Deut. xvi, 18; see also i, 16; I Chron. xxiii, 4; xxvi, 29.

=6.= When the people wearied of G.o.d's direct control, and clamored for a king, the Lord yielded to their desire, and gave the new ruler authority by a holy anointing.[1226] David, even though he had been anointed to succeed Saul on the throne, recognized the sanct.i.ty of the king's person, and bitterly reproached himself because on one occasion he had mutilated the robe of the monarch. True, Saul was at that time seeking David's life, and the latter sought only a means of showing that he had no intent to kill his royal enemy; yet we are told:--"That David's heart smote him, because he had cut off Saul's skirt. And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord."[1227]

[1226] I Sam. viii, 6-7, 22; ix, 15-16; x, 1.

[1227] I Sam, xxiv, 5-6, 10; see also xxvi, 9-12, 16.

=7.= Note, further, the following scriptural adjurations as recorded in the Old Testament:--"My son, fear thou the Lord, and the king."[1228] "I counsel thee to keep the king's commandment, and that in regard of the oath of G.o.d."[1229] "Curse not the king, no not in thy thought."[1230]

[1228] Prov. xxiv, 21.

[1229] Eccles. viii, 2.

[1230] Eccles. x, 20. Note 5.

=8. Examples Set by Christ and His Apostles.=--Our Savior's work on earth was marked throughout by His acknowledgment of the existing powers of the land, even though the authority had been won by cruel conquest, and was exercised unjustly. When the tax-collector called for the tribute money demanded by the hierarchy, Christ, though not admitting the justice of the claim, directed that the tax be paid, and even invoked a miraculous circ.u.mstance whereby the money could be provided. Of Peter he asked:--"What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money: that take, and give unto them for me and thee."[1231]

[1231] Matt. xvii, 24-27. See "Jesus the Christ," p. 382.

=9.= At the instigation of certain wicked Pharisees, a treacherous plot was laid to make Christ appear as an offender against the ruling powers. They sought to catch Him by the hypocritical question,--"What thinkest thou? Is it lawful to give tribute unto Caesar or not?" His answer was an unequivocal endors.e.m.e.nt of submission to the laws. To His questioners He replied:--"Shew me the tribute money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto G.o.d the things that are G.o.d's."[1232]

[1232] Matt. xxii, 15-21; see also Mark xii, 13-17; Luke xx, 20-25. See "Jesus the Christ," p. 546.

=10.= Throughout the solemnly tragic circ.u.mstances of His trial and condemnation, Christ maintained a submissive demeanor even toward the chief priests and elders who were plotting His death. These officers, however unworthy of their priestly power, were nevertheless in authority, and had a certain measure of jurisdiction in secular as in ecclesiastical affairs. When He stood before Caiaphas, laden with insult and accused by false witnesses, He maintained a dignified silence. To the high priest's question,--"Answereth thou nothing? What is it these witness against thee?" He deigned no reply. Then the high priest added:--"I adjure thee by the living G.o.d, that thou tell us whether thou be the Christ, the Son of G.o.d."[1233] To this solemn adjuration, spoken with official authority, the Savior gave an immediate answer; thus recognizing the office of the high priest, however unworthy the man.

[1233] Matt. xxvi, 57-64; Mark xiv, 55-62.

=11.= A similar respect for the high priest's office was shown by Paul while a prisoner before the tribunal. His remarks displeased the high priest, who gave immediate command to those who stood near Paul to smite him on the mouth.[1234] This angered the apostle, and he cried out:--"G.o.d shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou G.o.d's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people."[1235]

[1234] See Note 1.

[1235] Acts xxiii, 1-5.

=12. Teachings of the Apostles.=--Paul, writing to t.i.tus, who had been left in charge of the Church among the Cretans, warns him of the weaknesses of his flock, and urges him to teach them to be orderly and law-abiding:--"Put them in mind to be subject to princ.i.p.alities and powers, to obey magistrates, to be ready to every good work."[1236] In another place, Paul is emphatic in declaring the duty of the Saints toward the civil power, such authority being ordained of G.o.d. He points out the necessity of secular government, and the need of officers in authority, whose power will be feared by evil-doers only.

He designates the civil authorities as ministers of G.o.d; and justifies taxation by the state, with an admonition that the Saints fail not in their dues.

[1236] t.i.tus iii, 1.

=13.= These are his words addressed to the Church at Rome:--"Let every soul be subject unto the higher powers. For there is no power but of G.o.d: the powers that be are ordained of G.o.d. Whosoever therefore resisteth the power, resisteth the ordinance of G.o.d: and they that resist shall receive to themselves d.a.m.nation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of G.o.d to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of G.o.d, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For, for this cause pay ye tribute also: for they are G.o.d's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor."[1237]

[1237] Rom. xiii, 1-7.

=14.= In a letter to Timothy, Paul teaches that in the prayers of the Saints, kings and all in authority should be remembered, adding that such remembrance is pleasing in the sight of G.o.d:--"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all G.o.dliness and honesty. For this is good and acceptable in the sight of G.o.d our Savior."[1238]

[1238] I Tim. ii, 1-3.

=15.= The duty of willing submission to authority is elaborated in the epistles to the Ephesians and the Colossians; and ill.u.s.trations are applied to the relations of social and domestic life. Wives are taught to be submissive to their husbands,--"For the husband is the head of the wife, even as Christ is the head of the church;" but this duty within the family is reciprocal, and therefore husbands are instructed as to the manner in which authority ought to be exercised. Children are to obey their parents; yet the parents are cautioned against provoking or otherwise offending their little ones. Servants are told to render willing and earnest service to their masters, recognizing in all things the superior authority; and masters are instructed in their duty toward their servants, being counseled to abandon threatening and other harsh treatment, remembering that they also will have to answer to a Master greater than themselves.[1239]

[1239] Eph. v, 22-23; vi, 1-9; Col. iii, 18-22; iv, 1.

=16.= Peter is not less emphatic in teaching the sanct.i.ty with which the civil power should be regarded;[1240] he admonishes the Saints in this wise:--"Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. For so is the will of G.o.d, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of G.o.d. Honor all men. Love the brotherhood. Fear G.o.d. Honor the king."[1241]

[1240] See Note 2.

[1241] I Peter ii, 13-17.

=17.= These general rules, relating to submission to authority, he applies, as did Paul similarly, to the conditions of domestic life.

Servants are to be obedient, even though their masters be harsh and severe:--"For this is thankworthy, if a man for conscience toward G.o.d endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye take it patiently? but if, when you do well, and suffer for it, ye take it patiently, this is acceptable with G.o.d."[1242] Wives also, even though their husbands be not of their faith, are not to vaunt themselves and defy authority, but to be submissive, and to rely upon gentler and more effective means of influencing those whose name they bear.[1243] He gives a.s.surance of the judgment which shall overtake evil doers, and specifies as fit subjects for condemnation, "chiefly them that walk after the flesh in the l.u.s.t of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities."[1244]

[1242] Verses 19-20.

[1243] I Peter iii, 1-7.

[1244] II Peter ii, 10.

=18.= Doubtless there existed excellent reason for these explicit and repeated counsels against the spirit of revolt, with which the apostles of old sought to lead and strengthen the Church. The Saints rejoiced in their testimony of the truth, that had found place in their hearts,--the truth that was to make them free,--and it would have been but natural for them to regard all others as inferior to themselves, and to rebel against all authority of man in favor of their allegiance to a higher power. There was constant danger that their zeal would lead them to acts of indiscretion, and thus furnish excuse, if not reason, for the a.s.saults of persecutors, who would have denounced them as law-breakers and workers of sedition. Even half-hearted submission to the civil powers would have been unwise at least, in view of the disfavor with which the new sect had come to be regarded by their pagan contemporaries. The voice of their inspired leaders was heard, therefore, in timely counsel for humility and submission. But there were then, as ever have there been, weightier reasons than such as rest on motives of policy, requiring submission to the established powers. Such is no less the law of G.o.d than of man.

Governments are essential to human existence; they are recognized, given indeed, of the Lord; and His people are in duty bound to sustain them.

=19. Book of Mormon Teachings= concerning the duty of the people as subjects of the law of the land are abundant throughout the volume.

However, as the civil and the ecclesiastical powers were usually vested together, the king or chief judge being also the high priest, there are comparatively few admonitions of allegiance to the civil authority as distinct from that of the priesthood. From the time of Nephi, son of Lehi, to that of the death of Mosiah,--a period of nearly five hundred years, the Nephites were ruled by a succession of kings; during the remaining time of their recorded history,--more than five hundred years, the people were subject to judges of their own choosing. Under each of these varieties of government, the secular laws were rigidly enforced, the power of the state being supplemented and strengthened by that of the Church. The sanct.i.ty with which the laws were regarded is ill.u.s.trated in the judgment p.r.o.nounced by Alma upon Nehor, a murderer, and a promoter of sedition and priestcraft:--"Thou art condemned to die," said the judge, "according to the law which has been given us by Mosiah, our last king; and they have been acknowledged by this people; therefore, this people must abide by the law."[1245]

[1245] Alma i, 14.

=20. Modern Revelation= requires of the Saints in the present dispensation a strict allegiance to the civil laws. In a communication dated August 1, 1831, the Lord said to the Church:--"Let no man break the laws of the land, for he that keepeth the laws of G.o.d hath no need to break the laws of the land, Wherefore, be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet."[1246] At a later date, August 6, 1833, the voice of the Lord was heard again on this matter, saying:--"And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them; and that law of the land which is const.i.tutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me; Therefore, I, the Lord, justify you, and your brethren of my church, in befriending that law which is the const.i.tutional law of the land."[1247]