580. There are two orders of the priesthood in the Church, the Melchizedek and Aaronic.
581. All authorities or offices in the Church are appendages to the Melchizedek Priesthood.
582. Officers in the Church are chosen by the Lord, not by the people.
583. No one should seek or aspire to be appointed to any specific office or calling in the Church.
580. There are two orders of the priesthood in the Church, the Melchizedek and Aaronic.
There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. . . .
6. But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. . . .
13. The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.
14. Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances. (Revelation on priesthood, received as the Twelve met in council, March 28, 1835) D&C 107:1,6,13-14
quoted by Elder Joseph Fielding Smith
There are two Priesthoods spoken of in the Scriptures, viz., the Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchizedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth; and is the channel through which all knowledge, doctrine, the plan of salvation and every important matter is revealed from heaven.
Its institution was prior to the "foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy," and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. (From an article on priesthood read at a general conference of the Church by Robert B. Thompson, and included as part of minutes of the conference held in Nauvoo, Ill., Oct. 5, 1840, see HC4:207-12) TPJS:166-67
The Church has two characteristics—the temporal and the spiritual, and one is not without the other. We maintain that both are essential and that one without the other is incomplete and ineffectual. Hence, the Lord instituted in the government of the Church two Priesthoods—the lesser or Aaronic, having special charge of the temporal, and the higher or Melchizedek, looking to the spiritual welfare of the people. (Gospel Doctrine, p. 150) DGSM:68
The Church of Jesus Christ of Latter-day Saints recognizes two orders of Priesthood, the lesser called the Aaronic, the greater known as the Melchizedek order. AF:186
We now have in the restored Church apostles, prophets, pastors, teachers, and evangelists, as spoken of by Paul to the Ephesians.14 These priesthood offices were established by the Savior when He organized His Church in the meridian of time. We recognize the two orders of the priesthood and the offices contained within them: the lesser priesthood is the Aaronic Priesthood, named after Aaron; and the greater priesthood is the Melchizedek Priesthood, named after Melchizedek, to whom Abraham paid tithes. The Aaronic Priesthood was restored on May 15, 1829, under the hands of John the Baptist, and the Melchizedek Priesthood within a month under the hands of the ancient Apostles Peter, James, and John to Joseph Smith and Oliver Cowdery. Thus those possessing the priesthood today claim the power to act in the name of God through the priesthood, "which power commands respect both on earth and in heaven." (The Restoration of All Things, CR April 2006)
581. All authorities or offices in the Church are appendages to the Melchizedek Priesthood.
There is no office growing out of this Priesthood that is or can be greater than the Priesthood itself. It is from the Priesthood that the office derives its authority and power. No office gives authority to the Priesthood. No office adds to the power of the Priesthood. But all offices in the Church derive their power, their virtue, their authority, from the Priesthood. If our brethren would get this principle thoroughly established in their minds, there would be less misunderstanding in relation to the functions of government in the Church than there is. Today the question is, which is the greater—the high priest or the seventy—the seventy or the high priest? I tell you that neither of them is the greater, and neither of them is the lesser. Their callings lie in different directions, but they are from the same Priesthood. If it were necessary, the Seventy, holding the Melchizedek Priesthood, as he does, I say if it were necessary, he could ordain a high priest; and if it were necessary for a high priest to ordain a seventy, he could do that. Why? Because both of them hold the Melchizedek Priesthood. Then again, if it were necessary, though I do not expect the necessity will ever arise, and there was no man left on earth holding the Melchizedek Priesthood, except an elder—that elder, by the inspiration of the Spirit of God and by the direction of the Almighty, could proceed, and should proceed, to organize the Church of Jesus Christ in all its perfection, because he holds the Melchizedek Priesthood. But the house of God is a house of order, and while the other officers remain in the Church, we must observe the order of the priesthood, and we must perform ordinances and ordinations strictly in accordance with that order, as it has been established in the Church through the instrumentality of the Prophet Joseph Smith and his successors. CR1903Oct:87
There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. . . .
5. All other authorities or offices in the church are appendages to this Melchizedek Priesthood.
6. But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. . . .
8. The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.
9. The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the church. 10. High priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member.
11. An elder has a right to officiate in his stead when the high priest is not present.
12. The high priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present. . . .
17. But as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood. (Revelation on priesthood, received as the Twelve met in council, March 28, 1835) D&C 107:1,5-6,8-12,17
The higher priesthood, the Melchizedek Priesthood, always presides over the Aaronic, or the lesser, Priesthood. Aaron was the high priest, or the presiding priest, of the Aaronic Priesthood. But Moses presided over Aaron because Moses held the Melchizedek Priesthood.
The fact that it is called the lesser priesthood does not diminish at all the importance of the Aaronic Priesthood. The Lord said it is necessary to the Melchizedek Priesthood. (See D&C 84:29.) Any holder of the higher priesthood should feel greatly honored to perform the ordinances of the Aaronic Priesthood, for they have great spiritual importance. (That All May Be Edified, p. 25) TLDP:507
I have the right to bless. I hold the keys of the Melchizedek Priesthood and of the office and power of patriarch. It is my right to bless; for all the keys and authority and power pertaining to the government of the Church and to the Melchizedek and Aaronic Priesthood are centered in the presiding officer of the Church. There is no business nor office within the Church, that the President of the Church may not fill, and may not do, if it is necessary, or if it is required of him to do it. He holds the office of patriarch; he holds the office of high priest and of apostle, of seventy, of elder, of bishop and of priest, teacher and deacon in the Church; all these belong to the Presidency of the Church of Jesus Christ of Latter-day Saints, and they can officiate in any and in all of these callings when occasion requires. CR1915Oct:7
Related Witnesses:
While the power of the higher, or Melchizedek is to hold the keys of all the spiritual blessings of the Church; . . . and to preside over all the spiritual officers of the Church, yet the Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the Church, both spiritual and temporal. (Items on Priesthood, p. 31) TLDP:507
582. Officers in the Church are chosen by the Lord, not by the people.
This Church is not democratic. This Church is a kingdom. We don't make the laws. God makes the laws. We ourselves do not appoint authorities and the administrators, they are appointed by the inspiration that emanates from him.
We have a democratic method in that we sustain those who are appointed. Without that sustaining vote they cannot legally function. All the people in the whole ward cannot unanimously nominate a bishop. The President of the Church cannot install himself unless the majority of the people sustain him. Never forget that this is a kingdom and never forget the laws of the Church are not man-made. (In Las Vegas, Nev., priesthood meeting, four combined wards) (Church News, Nov. 22, 1951, p. 2) TLDP:98
There is no officer in the Church of Jesus Christ of Latter-day Saints chosen by the body. The Lord has given us His way to do these things. He has revealed to us that it is the duty of the presiding authorities to appoint and call; and then those whom they choose for any official position in the Church shall be presented to the body. If the body reject them, they are responsible for that rejection. They have the right to reject, if they will, or to receive them and sustain them by their faith and prayers. CR1907Apr:4
also quoting Parley P. Pratt
We sometimes hear people who talk about the Church as a democracy. Well, it isn't any such thing. Democracy means a government where the sole authority is vested in the people—the right to nominate, the right to release, to change. The Church is not a democracy. It is more like a kingdom than a democracy—and yet it is not wholly like a kingdom, except that we accept the Lord as the king, who has under His direction an earthly head who operates and becomes His mouthpiece. It is an organization that is defined more accurately as a theocracy, which means that it is something like a kingdom as the world would define it, and yet something like a democracy. . . .
Let me read you something by Parley P. Pratt that appeared in the Millennial Star in 1845. It was called a "Proclamation."
"The legislative, judicial, and executive power is vested in Him (the Lord). He reveals the laws, and he elects, chooses, or appoints the officers; and holds the right to reprove, to correct, or even to remove them at pleasure. Hence the necessity of a constant intercourse by direct revelation between Him and His Church. As a precedent for the foregoing facts, we refer to the examples of all ages as recorded in the Scriptures.
"This order of government began in Eden—God appointed Adam to govern the earth and gave him laws.
"It was perpetuated in a regular succession from Adam to Noah to Melchizedek, Abraham, Isaac, Jacob, Joseph, Moses, Samuel, the prophets, John, Jesus and his apostles. All, and each of which were chosen by the Lord, and not by the people." (Millennial Star, March 1843, 5:150, Stand Ye in Holy Places, pp. 150-51) TLDP:83
God gave revelations unto this Church in exceeding great plainness, and there was one principle that was emphatically dwelt upon and enforced, namely, that there was but one channel, one channel alone, through which the word of God and the commandments of God should come to this people. The word of God was not to come from the people up. It was not vox populi, vox dei, but it was to be vox dei, vox populi—that is, the voice of God and then the voice of the people—from God downward through the channel that He should appoint; by the means that He should institute, that word should come to the people, and when obeyed by the people would bring the union and the love and the strength consequent upon union and love. And this has been the peculiarity and the excellence of this work of God thus far in the earth. Its excellence has consisted in this. Its power, its glory, the glory that we have as a people, the glory that belongs to the Church of God in this peculiar feature, that the word of God to us comes from God and not from the people. It is received by the people, accepted by the people, submitted to by the people, and this has produced the union and the love, as I have said, that have characterized the work thus far in its progress in the earth. (In Assembly Hall, Dec. 2, 1883, JD24:362-63) TLDP:247-48
Related Witnesses:
Nominations to Church office may be made by revelation; and the right of nomination is usually exercised by those holding high authority. . . . (Address from the First Presidency of the Church to the world, delivered to and accepted by vote of the Church in general conference, April 1907) CR1907Apr(Appendix)9
The Lord has set up a perfectly safe procedure in placing the power of nomination in the presiding officers, because in back of the government of the Church in the earth is the Lord Jesus Christ himself. I believe that when the Presidency of this Church nominates a person for an office, it is not a personal nomination. I have the confidence in the Presidency and that testimony of the divinity of this Church. I believe that the Lord Jesus Christ reveals to them through the Spirit of the Holy Ghost the men they should name to office, and I believe that same Spirit will inspire and direct the presidents of stakes and bishops of wards and the heads of other organizations in this Church, if they will live for such inspiration, so that when they name people for office, they will name them under the inspiration of the Holy Spirit. CR1947Oct:40
For every high priest taken from among men is ordained for men in things pertaining to God. . . .
4. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. (Letter to the Jewish members of the Church, about A.D. 60) Hebrews 5:1,4
receiving the Word of the Lord
For I have given him the keys of the mysteries, and the revelations which are sealed, until I shall appoint unto them another in his stead. (Revelation for Oliver Cowdery, Sept. 1830) D&C 28:7
No one should seek to be appointed to any particular office in the Church. Such an aspiration is not a righteous desire; it is a self-serving ambition. We should have a motivating desire to magnify our callings in the priesthood, whatever they may be. We should demonstrate that desire by living the gospel and diligently performing whatever service we are called upon to render. Holding a particular office in the Church will never save a person. One's salvation depends upon how well he discharges the duties of the service to which he is called. CR1973Apr:116-17
583. No one should seek or aspire to be appointed to any specific office or calling in the Church.
President Joseph F. Smith, Anthon H. Lund, Charles W. Penrose
No one should seek to be appointed to any particular office in the Church. Such an aspiration is not a righteous desire; it is a self-serving ambition. We should have a motivating desire to magnify our callings in the priesthood, whatever they may be. We should demonstrate that desire by living the gospel and diligently performing whatever service we are called upon to render. Holding a particular office in the Church will never save a person. One's salvation depends upon how well he discharges the duties of the service to which he is called. CR1973Apr:116-17
In the service of the Lord, it is not where you serve but how. In The Church of Jesus Christ of Latter-day Saints, one takes the place to which one is duly called, which place one neither seeks nor declines. CR1951Apr:154
Furthermore, the actual procedure for voting is normally by the uplifted hand of those present. No electioneering, no speech-making, no stating of objections, no proposing of candidates, no vocal demonstration of any kind is in order. . . .
The result of this system is that there has never been any politics in the Church. Church-men do not seek Church office. The best evidence that a man is unfit for Church office is the fact that he wants it. CR1940Apr:72
(First Presidency)
Priesthood is not given for the honor or aggrandizement of man, but for the ministry of service among those for whom the bearers of that sacred commission are called to labor. Be it remembered that even our Lord and Master, after long fasting, when faint in body and physically weakened by exhausting vigils and continued abstinence, resisted the arch tempter's suggestion that he use the authority and power of his Messiahship to provide for his own immediate needs.
The God-given titles of honor and of more than human distinction associated with the several offices in and orders of the Holy Priesthood, are not to be used nor considered as are the titles originated by man; they are not for adornment nor are they expressive of mastership, but rather of appointment to humble service in the work of the one Master whom we profess to serve. ("On Titles," IE1914Mar:479) TLDP:516
Some may serve for hope of earthly reward. Such a man or woman might serve in Church positions or in private acts of mercy in an effort to achieve prominence or cultivate contacts that would increase income or aid in acquiring wealth. Others might serve in order to obtain worldly honors, prominence, or power.
The scriptures have a word for gospel service "for the sake of riches and honor;" it is "priestcraft" (Alma 1:16). . . .
Service that is ostensibly unselfish but is really for the sake of riches or honor surely comes within the Savior's condemnation of those who "outwardly appear righteous unto men, but within . . . are full of hypocrisy and iniquity" (Matthew 23:28). Such service earns no gospel reward. CR1984Oct:14
It is easy to understand why a proud man fails. He is content to rely upon himself only. This is evident in those who seek social position or who push others aside to gain position in fields of business, government, education, sports, or other endeavors. . . . History bears record that those who have exalted themselves have been abased, but the humble have been exalted. On every busy street there are Pharisees and publicans. It may be that one of them bears our name. CR1984Apr:89; MPSG1989:19
This Church is not democratic. This Church is a kingdom. We don't make the laws. God makes the laws. We ourselves do not appoint authorities and the administrators, they are appointed by the inspiration that emanates from him.
We have a democratic method in that we sustain those who are appointed. Without that sustaining vote they cannot legally function. All the people in the whole ward cannot unanimously nominate a bishop. The President of the Church cannot install himself unless the majority of the people sustain him. Never forget that this is a kingdom and never forget the laws of the Church are not man-made. (In Las Vegas, Nev., priesthood meeting, four combined wards) (Church News, Nov. 22, 1951, p. 2) TLDP:98
recorded in Luke
For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Jesus teaches humility as he eats bread at the house of one of the chief Pharisees, observing how many of those that were invited chose the chief rooms) Luke 14:11
receiving the Word of the Lord
And also let my servant William W. Phelps stand in the office to which I have appointed him, and receive his inheritance in the land; 41. And also he hath need to repent, for I, the Lord, am not well pleased with him, for he seeketh to excel, and he is not sufficiently meek before me. (Revelation for the elders of the Church, Aug. 1, 1831) D&C 58:40-41
He commandeth that there shall be no priestcrafts; for, behold priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion. (Nephi gives commandments of God to Nephites, 559-545 B.C.) 2 Nephi 26:29
Related Witnesses:
Nominations to Church office may be made by revelation; and the right of nomination is usually exercised by those holding high authority. . . . (Address from the First Presidency of the Church to the world, delivered to and accepted by vote of the Church in general conference, April 1907) CR1907Apr(Appendix)9
We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof. (The fifth of the thirteen Articles of Faith; letter to John Wentworth, March 1, 1842) Articles of Faith :5
We are tempted daily to elevate ourselves above others and diminish them.
The proud make every man their adversary by pitting their intellects, opinions, works, wealth, talents, or any other worldly measuring device against others. In the words of C. S. Lewis: "Pride gets no pleasure out of having something, only out of having more of it than the next man. . . . It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone." (Mere Christianity, New York: Macmillan 1952, pp. 109-10) CR1989Apr:4
quoted by Mormon
And now, O my son, ye are called of God to preach the word unto this people. (Alma speaks to his son, Corianton, concerning the resurrection of the dead, about 73 B.C.) Alma 42:31
Which commandments were given to Joseph Smith, Jun., who was called of God, and ordained an apostle of Jesus Christ, to be the first elder of this church;
3. And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand; (Revelation on Church Organization and Government, April 1830) D&C 20:2-3
Now the cause of this iniquity of the people was this—Satan had great power, unto the stirring up of the people to do all manner of iniquity, and to the puffing them up with pride, tempting them to seek for power, and authority, and riches, and the vain things of the world. (Much iniquity abounds among the Nephites, A.D. 29-30) 3 Nephi 6:15
How art thou fallen from heaven, O Lucifer, son of the morning how art thou cut down to the ground, which didst weaken the nations 13. For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
14. I will ascend above the heights of the clouds; I will be like the most High. (Lucifer is cast out of heaven for rebellion) Isaiah 14:12-14
Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
43. For they loved the praise of men more than the praise of God. (Although Jesus had done many miracles before the people, yet they feared man more than God) John 12:42-43
584. Priesthood leaders have the right to counsel Church members in temporal as well as spiritual matters.
That the Church claims the right to counsel and advise her members in temporal as will as spiritual affairs is admitted. Leading Church officials, men of practical experience in pioneer life, have aided the people in establishing settlements throughout the inter-mountain west, and have given them, gratuitously, the benefit of their broader knowledge of things, through counsel and direction, which the people have followed to their advantage; and both the wisdom of the leaders and the good sense of the people are vindicated in the results achieved. All this has been done without the exercise of arbitrary power. It has resulted from wise counsels, persuasively given and willingly followed. (Address from the First Presidency of the Church to the world, delivered to and accepted by vote of the Church in general conference, April 1907) CR1907Apr(Appendix)8
The Lord intended that a priesthood quorum should be far more than a class in theology on Sunday mornings. Of course, the building of spirituality and the strengthening of testimony through effective gospel teaching is an important priesthood responsibility. But this is only a segment of the quorum function. Each quorum must be a working brotherhood for every member if its purpose is to be realized. There must be instruction in principles of personal and family preparedness. If effectively taught, such instruction will become preventative welfare, because the quorum member and his family, equipped with such knowledge, will be the better prepared to handle many difficulties that might arise. The teaching of financial and resource management, home production and storage, the fostering of such activities as will promote physical, emotional, and spiritual health might all be the proper and legitimate concerns of the presidency of the quorum in behalf of its members.
Furthermore, the quorum becomes a resource of organized and disciplined manpower available to the bishop and stake president in carrying forward the production and processing of welfare commodities. It is in the quorum that the strong hands of willing men are found to thin the beets, to haul the hay, to build the fences, and to carry forward the myriad requirements of our welfare projects. ("Welfare Responsibilities of the Priesthood Quorums," EN1977Nov:86) TLDP:513
This priesthood or authority in which we stand is the medium or channel through which our Heavenly Father has purposed to communicate light, intelligence, gifts, powers, and spiritual and temporal salvation, unto the present generation. ("A Hint to the Wise," Millennial Star, July 1841, p. 38) TLDP:498
While the power of the higher, or Melchizedek is to hold the keys of all the spiritual blessings of the Church; . . . and to preside over all the spiritual officers of the Church, yet the Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the Church, both spiritual and temporal. (Items on Priesthood, p. 31) TLDP:507
quoted by Gordon B. Hinckley
In his temporal administrations, the bishop looks at every needy person as a temporary problem, caring for them until they can help themselves; the priesthood must look at their needy brethren as a continuing problem until not only his temporal needs are met, but his spiritual ones also. As a concrete example—a bishop extends help while the artisan or craftsman is out of work and in want; a priesthood quorum sets him up in work and tries to see that he goes along until fully self-supporting and active in his priesthood duties. ("Welfare Responsibilities of the Priesthood Quorums," EN1977Nov:86) TLDP:513
585. Leaders in the Church are chosen by the Lord then accepted by the people—God appoints, the people sustain: government of the Church is by consent of the governed.
The leaders are chosen by the Lord and not by the people. The Church is not a democracy. We must not speak of the Church as a democracy. It is true that the people have a voice in the kingdom of God. No officer is to preside over a branch or a stake until he is sustained by a vote of that body over which he is to preside. They may reject, but they do not nominate and they do not release. That is done by a higher authority. ("The Place of the Prophet, Seer, and Revelator," The Charge to Religious Educators, p. 136) TLDP:98
This Church is not democratic. This Church is a kingdom. We don't make the laws. God makes the laws. We ourselves do not appoint authorities and the administrators, they are appointed by the inspiration that emanates from him.
We have a democratic method in that we sustain those who are appointed. Without that sustaining vote they cannot legally function. All the people in the whole ward cannot unanimously nominate a bishop. The President of the Church cannot install himself unless the majority of the people sustain him. Never forget that this is a kingdom and never forget the laws of the Church are not man-made. (In Las Vegas, Nev. priesthood meeting, four combined wards) (Church News, Nov. 22, 1951, p. 2) TLDP:98
Again speaking in terms of political science, in the Church the nominating power rests in a group, the General Authorities, but the sustaining or electing power rests in the body of the Church, which under no circumstances nominates officers, the function of the Church body being solely to sustain or to elect. In fact, as will be seen, the General Authority or other officer is proposed to the body of the Church for their sustaining vote. . . .
Furthermore, the actual procedure for voting is normally by the uplifted hand of those present. No electioneering, no speech-making, no stating of objections, no proposing of candidates, no vocal demonstration of any kind is in order. Anyone seeking to do any of these things would not only be out of order as a matter of procedure, but would be likewise breaking the peace of the State by interrupting and disturbing a public assembly, would be subject to arrest as a disturber of the peace, and if necessary, would have to be so dealt with as a matter of public order. This assembly might be called the "voting booth" of the Church. . . .
It is obvious that only members of the Church are entitled to vote, and an excommunicant is not a member.
Anyone not desiring to sustain anyone proposed may not only indicate his dissent here but he may, if he wishes, present his objections to the proper authority of the Church, and will be given an appropriate hearing. This is the rule and order of the Church. . . .
With this view of the rights, powers, and duties of the President of the High Priesthood of the Church, and also of the First Presidency, it is clear that the sustaining vote by the people is not, and is not to be regarded as, a mere matter of form, but on the contrary a matter of the last gravity. Every person is entitled to indicate whether or not he or she can sustain the officer proposed. While all the Church members vote and sustain the officer, yet the sustaining Priesthood power comes from the Priesthood itself. Your voting will result in the Church body's acknowledging the administration of the man appointed by revelation as the Presiding High Priest over the High Priesthood of the Church. CR1940Apr:71-72
Who have we for our ruling power? Where and how did he obtain his authority? . . .[It] is by the voice of God and the voice of the people, that our present President obtained his authority. . . . He obtains his authority first from God, and secondly from the people. . . . Is there a monarch, potentate, or power under the heavens that undergoes a scrutiny as fine as this? No, there is not; and yet this is done twice a year, before all the Saints in the world. Here are legitimacy and rule. You place the power in their hands to govern, dictate, regulate, and put in order the affairs of the kingdom of God. This is, Vox Dei vox populi. God appoints, the people sustain. (In Tabernacle, April 8, 1853, JD1:229-30) TLDP:95
We deny the existence of arbitrary power in the Church; and this because its government is moral government purely, and its forces are applied through kindness, reason, and persuasion. Government by consent of the governed is the rule of the Church. . . .
Nominations to Church office may be made by revelation; and the right of nomination is usually exercised by those holding high authority, but it is a law that no person is to be ordained to any office in the Church, where there is a regularly organized branch of the same, without the vote of its members. This law is operative as to all the officers of the Church, from the president down to the deacon. The ecclesiastical government itself exists by the will of the people; elections are frequent, and the members are at liberty to vote as they choose. True, the elective principle here operates by popular acceptance, rather than through popular selection, but it is none the less real. . . . The Church officers in the exercise of their functions, are answerable to the Church. No officer, however exalted his position, is exempt from this law. All decisions, rulings and conduct of officials are subject to investigation, correction, revision and final rejection by the general assembly of the priesthood of the Church, its final court of appeal. Even the President, its highest officer, is subject to these laws and special provision is made for his trial, and, if necessary, his deposition. (Address from the First Presidency of the Church to the world, delivered to and accepted by vote of the Church in general conference, April 1907) CR1907Apr(Appendix)8
There is no officer in the Church of Jesus Christ of Latter-day Saints chosen by the body. The Lord has given us His way to do these things. He has revealed to us that it is the duty of the presiding authorities to appoint and call; and then those whom they choose for any official position in the Church shall be presented to the body. If the body reject them, they are responsible for that rejection. They have the right to reject, if they will, or to receive them and sustain them by their faith and prayers. CR1907Apr:4
Obedient to the divine mandate spoken to them in Father Whitmer's humble home [HC1:61], Joseph and Oliver took steps to ascertain whether or not their brethren would sanction their ordination as Elders of the Church and were willing to come under their spiritual tutelage.
What—exclaims one. After these men had communed with heavenly beings and received from them commandments for their guidance; after receiving divine authority to preach the Gospel, administer its ordinances, and establish once more on earth the long absent Church of Christ After all this must they go before the people and ask their consent to organize them and preside over them as a religious body? Yes, that was precisely the situation. Notwithstanding all those glorious manifestations, they were not yet fully qualified to hold the high positions unto which they had been divinely called. One element was lacking—the consent of the people. Until that consent was given, there could be no church with these people as its members and those men as its presiding authorities. The Great Ruler of all never did and never will foist upon any of his people, in branch, ward, stake or Church capacity, a presiding officer whom they are not willing to accept and uphold.
Happily for all concerned, the brethren associated with Joseph and Oliver on that memorable sixth of April of the year 1830, did sanction their ordination, did "decide by vote" to accept them as their "spiritual teachers."
But suppose it had been otherwise. Suppose the brethren in question had not been willing to accept the men whom the Lord had chosen, but had lifted their hands against instead of for them. What would have been the result? Would such action have taken from Joseph and Oliver their Priesthood or their gifts and powers as seers, prophets and revelators of the Most High? No. Any more than it would have blotted out the fact that Joseph had seen God, and that he and Oliver had communed with angels sent from Heaven to ordain them. Their brethren had not given them the Priesthood, had not made them prophets and seers, and they would have remained such regardless of any adverse action on the part of their associates. The Gospel, the Priesthood, the keys of the Kingdom of Heaven are not within the gift of the membership of the Church. They are bestowed by the Head of the Church, Jesus Christ, in person or by proxy, and without his consent no power on earth or under the earth could take them away.
But if the vote had been unfavorable, this would have resulted: The brethren and sisters who were waiting to be admitted into the Church would have closed the door in their own faces, would have cut themselves off from a most precious privilege, would have deprived themselves of the inestimable benefits flowing from the exercise of the gifts and powers possessed by the men divinely commissioned to inaugurate this great Latter-day Work; and they could have gone elsewhere, and under divine direction, have organized the Church of Christ among any people worthy to constitute its membership and willing that these men should be their leaders. But the vote was in their favor, thank the Lord and we who are here today are among the beneficiaries of that act of faith and humility. CR1930Oct:44-46
What the people have a right to reject those whom the Lord names? Yes, they have this right, he gave it to them. "Let them be approved of or not approved of;" showing that he had respect to the people themselves, that they should vote and give their general voice to either sustain or not to sustain. (In new Tabernacle, Oct. 5, 1877, JD19:119) TLDP:95
Every officer of the Priesthood or auxiliary organizations, though properly nominated, holds his position in the Church only with the consent of the people. Officers may be nominated by the Presidency of the Church, but unless the people accept them as officials, they cannot exercise the authority of the offices to which they have been called. All things in the Church must be done by common consent. This makes the people, men and women, under God, the rulers of the Church. Even the President of the Church, before he can fully enter upon his duties, or continue in the office, must be sustained by the people. It is the common custom in the Church to vote on Church officers in the general stake and ward conferences. This gives every member an opportunity to vote for or against the officers. Meanwhile, the judiciary system of the Church is such that there is ample provision whereby any officer of the Church, if found in error, may be brought to justice and if found guilty be removed from his position.
The doctrine of common consent is fundamental in the Church, and is coincident with the fact that the Church belongs to all the people. Since the authority of the Priesthood is vested in all the people, it follows that the officials of the Priesthood must be responsible to the people. The responsibility and work of the Church are not only for but by the people as a whole. (A Rational Theology, p. 109) TLDP:96
All of the organizational things which the Church does—that is, the procedures which it follows and the officers which it appoints—must be done by common consent, by much faith and prayer. . . .
General Church business cannot be transacted in secret. No man, for instance, could be appointed in secret to head the Church or to carry on some supposed great program for the salvation of men. Conferences are to transact the business of the Church.
. . . . No man can so much as be ordained to any office in the Church without a vote of the Church. There is no such thing as a secret ordination to office, either high or low, in the Church of Christ. The Lord does not work in dark corners. His great works are trumpeted in the ears of all living so that every soul who is willing to do so may learn of them. (Common Consent pamphlet, 1955, pp. 12-13) TLDP:96
Related Witnesses:
also quoting Parley P. Pratt
Let me read you something by Parley P. Pratt that appeared in the Millennial Star in 1845. It was called a "Proclamation."
"The legislative, judicial, and executive power is vested in Him (the Lord). He reveals the laws, and he elects, chooses, or appoints the officers; and holds the right to reprove, to correct, or even to remove them at pleasure. Hence the necessity of a constant intercourse by direct revelation between Him and His Church." (Stand Ye in Holy Places, pp. 150-51) TLDP:83
We were, however, commanded to defer this our ordination until such time as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not. . . . (Joseph, speaking of the word of the Lord that came to him and his co-laborer in the farmhouse of Peter Whitmer, directing them to ordain each other to the office of elder) HC1:61
The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month which is called April— (Revelation on Church Organization and Government, April 1830) D&C 20:1
