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Kevin Kraut
THE
SEVENTIES
by
OGDEN KRAUT
1st edition, 1974
Revised 2nd edition, 1986
Table of Contents
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. (Luke 10:1)
Important Author's Note:
In this 1986 revised edition, the Preface and concluding chapter have been rewritten to reject the abolishment of the Seventies as announced earlier this year. However, the reader will note that the other chapters remain the same as in the 1st edition, not changing the occasional statements that showed the position of the Seventies as it was in 1974, when the book was originally written.
P.O. Box 201
Santaquin, UT 84655
CONTENTS
PREFACE
I SEVEN AND SEVENTY IN SCRIPTURE . . . . . . . . . 5
II THE SEVENTIES IN HISTORY . . . . . . . . . . . 11
III THE SEVENTIES AS MISSIONARIES . . . . . . . . . 44
IV WITHOUT PURSE OR SCRIP . . . . . . . . . . . . 61
V THE SEVENTIES AS APOSTLES . . . . . . . . . . . 102
VI THE SEVENTIES AS SPECIAL WITNESSES . . . . . . 115
VII THE SEVENTY AND HIGH PRIEST CONTROVERSY . . . . 133
VIII SEVENTIES UNDER STAKE CONTROL . . . . . . . . 172
IX REVELATION FOR THE SEVENTIES . . . . . . . . . 197
X CONCLUSION . . . . . . . . . . . . . . . . . . 210
* * * * *
PREFACE
Little was known about the office and calling of the "Seventy" until the Gospel was restored to earth through the Prophet Joseph Smith. Up to that time, most historians, scholars, and ministers thought the "seventy disciples" represented only a number of disciples chosen or sent by the Lord. But, by vision and revelation to Joseph Smith, the calling of a Seventy was unveiled as an "apostle" and "special witness" of Jesus Christ. The office of Seventy was represented as one of the highest and most holy callings ever committed to mortal man.
This little volume is written to acquaint the reader with the vast range of power and authority which was once committed to the Seventy--and to disclose the gradual but effective erosion which has reduced that lofty calling to the least in the Church. No other office began with such magnificent potential and then suffered such an ominous end.
The Seventies were once identified as Apostles, and acted in conjunction with the Twelve. They ranged over the earth as ministers and representatives of Christ, and were endowed with the spirit of revelation and prophecy. These Seventies of the Lord have trudged through freezing snows of the North and the sweltering heat of deserts, and have sailed the stormy seas to bring the light of heaven's message to a rebellious generation. While wicked societies have opposed them, they slept outdoors, or suffered the pangs of hunger, thirst, and poverty. Many have endured the pains of mobbings or prison, and not a few have paid the ultimate price with their lives. These were the "called and chosen" of the Lord. Obediently, they have traveled to every quarter of the earth to proclaim the most precious thing in the world--the fullness of the Gospel of Jesus Christ.
This book is dedicated to those noble men who reached the full stature of Seventy and all that office represents--and to all the Seventies of today who desired to attain that fulfillment but were constrained--and to those Seventies of the future who shall stand forth in more exceeding numbers and greater powers than ever before. It will be through their efforts that the House of Israel will finally be gathered and then the glorious millennial reign of Christ upon the earth can be accomplished.
--The Author
[5] Chapter I
SEVEN AND SEVENTY IN SCRIPTURE
The common recurrence of the number seven shows that perhaps it is the most meaningful number within the confines of the scriptures. With each mention of this number there appears to be a certain significance which one cannot overlook--as though the Lord seems to characterize it with special representative and symbolic dignities.
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader; but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the REPRESENTATIVE symbolic number. (Smith's Dictionary of the Bible, P. 607)
From the Old Testament--the canon of scripture which has mostly demonstrated its laws and ordinances with figurative implications--comes the following:
The creation of earth was in a 7-"day" period.
There were 7 days appointed to the week.
The Sabbath day was the 7th day.
There were 7 weeks between the Passover and Pentecost.
The 7th month was ushered in by the Feast of Trumpets.
The 7th year was established as the Sabbatical year.
And 7 years times 7 years was the Jubilee year.
Then there were many numerical ordinances and rites that were predicated upon this number:
[6] 7 victims were offered on any special occasion.
7 victims were used in the ratification of a treaty.
7 days of ceremony were necessary for consecration of Priests.
7 days were consecrated in the feast of the Passover.
7 days of ceremony were required for the Feast of Tabernacles.
7 lambs were offered on the Passover.
Strange procedures and occurrences were a part of the Israelite campaign of war against Jericho: the walls of Jericho Fell after 7 priests, with 7 trumpets, blowing 7 times, marched 7 days around Jericho. Their victory came on the 7th day in that miraculous battle.
Israelitish history and customs are blended with a multitude of sevens:
When Noah was told by the Lord to enter the ark, he was commanded to take 7 clean beasts of every kind (Gen. 7:2); then 7 days later the rain was to begin (Gen. 7:10). After the 7th month, the ark rested on the mountain (Gen. 8:4), and Noah waited 7 days to send a dove (Gen. 8:10) and then waited 7 days to send another dove (Gen. 8:12).
Balaam told Balak to build 7 altars and sacrifice 7 oxen and 7 rams (Num. 23:1).
Samson told Delilah that he would lose his power by being bound with 7 green withs, to weave 7 locks of his hair, and shave off seven locks. (Judges 16: 7;13,19)
Job had 7 sons (Job 1:2) and 7 thousand sheep (Job 1:3). And in his affliction his friends sat with him 7 days and 7 nights (Job 2:13). Finally [7] after passing his test of faithfulness, his servants offered 7 bullocks and 7 rams to the Lord (Job 42:8).
Jacob served 7 years to obtain Leah and another 7 for Rachel.
The Pharaoh's dream had 7 fat oxen, 7 lean oxen; 7 full ears of corn and 7 empty ears; Joseph's interpretation was 7 bounteous years and 7 lean years.
God threatened to smite his children 7 times for the sin of disobedience, and Naaman dipped in the Jordan River 7 times.
The Jewish Golden Candlestick had 7 branches:
(picture: The seven-branched "menorah")
Although the number seven frequently appeared in the Old Testament, it also had the same frequent usage in the New Testament. The Apostle John's Book of Revelation was a composition of the numeral seven:
7 letters were written to 7 churches. (Ch. 1-3)
7 seals and 7 trumpets. (Ch. 4-11)
7 vials. (Ch. 15-16)
7 candlesticks. (1:2,20)
7 stars. (1:16,20)
7 angels. (1:20)
7 horns & 7 eyes on a lamb. (5:6)
[8] 7 lamps. (4:5)
7 thunders. (10:3,4)
7 heads & 7 crowns on a dragon. (12:1)
7 heads on leopard-like beast. (13:1)
7 heads on scarlet beast. (17:3,7)
7 mountains. (17:9)
7 kings. (17:10)
Then the Apostle John adds seven "blesseds" to his Book of Revelation. These have been referred to as the "Seven Beatitudes" of the Book of Revelation:
1. Blessed is he that reads this prophecy. (1:3)
2. Blessed are the dead who die in the Lord (14:13)
3. Blessed is he that watches for the Lord. (16:15)
4. Blessed are those bidden to the Lamb's supper. (19:9)
5. Blessed is he that has part in first resurrection.
6. Blessed is he that keeps the words of this book.
7. Blessed are they that wash their robes. (22:14)
* * *
Jesus took 7 loaves and fed thousands, after which they gathered 7 baskets full (Matt. 15:34,37). And in teaching the gospel of forgiveness, the Lord said we must forgive 7 times 70 (Matt. 18:22).
It is said that there are 7 dispensations of the gospel upon the earth, and in the 7th dispensation 7 women will take hold of one man (Isa. 4:1), and then God will usher in the 7 thousandth year--which is the Millennial reign of Christ on the earth.
It is also interesting to note that the human body is constructed by 7 major portions and 7 greater systems. There are 7 kinds of connecting tissues, 7 epithelial tissues, 7 major functions, 7 organs essential to life, 7 functions of the nervous system and 7 layers to the skin. There are 7 basic divi-[9]sions of the eye and 7 in the ear. There are 7 compartments to the heart and 7 divisions of the brain. Seven parts compose the human embryo; and if a baby is born before 7 months, there is little chance to live, but after 7 months the chance is good. And, every 7 years the human body is completely renewed.
There are 7 colors in the rainbow, 7 notes in the scale of music, and 7 wonders of both the ancient and modern world.
Seven was also considered as a symbol of life to the Egyptians, and 7 is considered a sacred number by nearly every other theology; most of these religionists believe in the 7 virtues and 7 vices of morality.
One of the next most frequent numbers used in the scriptures is the number 70. There were seventy souls born to Jacob (Ex. 1:5), and King Ahab had 70 sons (2 Kings 10:1). The Lord told Moses to gather 70 faithful elders around the tabernacle (Num. 11:16), and 70 elders were chosen to go part way up Mt. Sinai to see the Lord (Ex. 24:9-10). Another 70 men were chosen of the House of Israel (Ezek. 8:11). There were 70 talents of offering in the tabernacle (Ex. 38:29), with a silver bowl that weighed 70 shekels (Num. 7:85). Jesus called His missionary disciples the Seventy (Luke 10:17). The Lord brought judgment upon Tyre after 70 years (Isa. 23:17) and a 70-year desolation upon Jerusalem (Dan. 9:2). There were 70 weeks to make an end of sins (Dan. 9:24), and the Prophet Zechariah described a special type of fast which lasted for 70 years. (Zech. 7:5)
The frequent reference, its association with sacred objects, and its use as a "representative" number, all show that seven has a special significance in God's work. From history and tradition, the numbers seven and seventy carried the meaning of [10] "completeness" and a "fullness" or "total unit." With such a grand display of usages, descriptions, and sacred associations, there can be little wonder why the Lord should choose 7 presidents to preside over His quorums of Seventy, to "complete" His most "sacred" work of the ministry for the salvation of mankind!
[11] Chapter II
THE SEVENTIES IN HISTORY
Gather unto me seventy men of the elders of Israel... and I will take of the spirit which is upon thee, and will put it upon them. (Num. 11:16,17)
BIBLICAL HISTORY
The earliest record associating faithful men with the title or calling of Seventy occurred in the Old Testament during the time of Moses. These "faithful" men, seventy in number, were called by revelation from the Lord to help with the burden of teaching the gospel. The task of instructing, guiding, and the work of the ministry was a burden too heavy for Moses to bear. He appealed to the Lord for help to teach the numerous hosts of Israel:
And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?
When should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.
[12] And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. (Num. 11:11-17)
These seventy men of Israel had a most unique calling: firstly, to be filled with the Spirit of God; secondly, to assist the Prophet of God; and thirdly, to be special witnesses of God.
The "burden" which the Seventy men of Israel were called to bear was a spiritual one. When they received their call, they were endowed. from on High with the gifts and powers of the ministry.
And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. (Num. 11:24-25)
These seventy men enjoyed the spirit of the Lord and its gifts. This particular endowment and qualification has never been changed, either during the ministry of Christ while He was upon the earth, nor in these latter days. The parallel between both the numbers, and callings, are identical in the body of the Church.
[13] ...it is fairly safe to conclude that the Seventy Elders of the two passages in question were really a quorum of the Seventy as we know it, and that perhaps the princes at the head of the Twelve Tribes of Israel may have occupied a position somewhat analogous to, if not identical with, that of the Twelve Apostles in the later church. (B. H. Roberts, Seventies Course in Theology, 1st year, p. 5)
Rulon S. Wells wrote this brief history of the ancient Seventy:
The order of the Seventy is doubtless of ancient origin, as we may naturally conclude from the writings of Moses. (Ex. 24:1,9,11, and Num. 11:16,17,24,25) These references to the Seventy, however, although very significant, are nevertheless so meager that we find difficulty in determining the nature of their duties or in connecting them with the subsequent organizations of that body, either in the meridian of time or in this latter-day dispensation. This much, however, is certain, that their calling was of high spiritual importance in the work of God during the administration of Moses, for we read in paragraph 25 above referred to, that "the Lord came down in a cloud * * * and took of the spirit that was upon him (Moses) and gave it unto the Seventy Eiders" and "When it rested upon them they prophesied and did not cease."
Nor is it at all to be wondered at that subsequent references in the Old Testament are lacking (unless we assume that the institution of the "Sanhedrin" is an outgrowth or continuation of the order of the Seventy, which, to say the least, is purely speculative, and extremely doubtful), for it is made known to us in modern [14] revelation that the Lord in his wrath against the rebellious children of Israel "took Moses out of their midst and the Holy (Melchizedek) Priesthood also." (Doc. & Cov. 84:24,25) This, of course, included the Seventy, but the lesser Priesthood continued among the children of Israel until John and the coming of our Lord when again the Church was established on the earth and the Melchizedek Priesthood was again restored, together with the fulness of the everlasting Gospel with all of its gifts and blessings including its pristine authorities. This dispensation is marked by the personal ministry of our Savior among men and we read of his choosing the Twelve to be his special witnesses or Apostles and commanding them to "Go into all the world and preach the Gospel to every creature." (Mark 16:15) This was a great undertaking for twelve men and what could be more natural than again to call the seventy to assist them? Their ministry was accompanied by wonderful spiritual manifestations so that "even the devils were subject unto them," and we are reminded of that other Seventy who were chosen to assist Moses.
Little else is recorded in the scriptures regarding the Seventy, but this is sufficient to show the nature of their calling and the important part they had in the work of the Lord. How well the Twelve carried out the command to "go into all the world and preach the gospel to every creature" is attested in holy writ and although not specifically set forth it is only reasonable to suppose that the Seventy were called to assist them in this gigantic undertaking.
Had the Church continued to exist upon the earth through the centuries which followed this [15] Messianic dispensation doubtless there would still be found in its organization the Twelve Apostles and the Seventy, together with the other officers which Christ set in his Church. (Eph. 4:10)
Shortly after the departure of the Apostles grievous wolves made their appearance "not sparing the flock," as was predicted by the Apostle Paul (Acts 20:29-30), and the universal apostasy or "falling away" took place as further predicted by him in his Second Epistle to the Thessalonians (II Thes. 2:3). (Improvement Era, April 1930, pp. 403-404)
The calling of the Seventy was not without the power of the Priesthood. Those faithful men were called to go forth and preach the gospel, heal the sick and cast out the devil. When they came back to make their report to Jesus, they seemed to be amazed at the power they possessed.
And the seventy returned again with joy, saying, Lord, even the devils are subject to us through thy name. And he said unto them, As lightning falleth from heaven, I beheld Satan also falling. Behold I will give unto you power over serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you. (Luke 10:17-20)
Another scriptural reference to the Seventy may apply to the Seven Presidents:
Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give [16] ourselves continually to prayer, and to the ministry of the word.
And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people. (Acts 6:1-8)
These Seventy, like those in the days of Moses, were not often mentioned in the scriptures. These spiritual men were never popular, and thus we may conclude that in the spiritual apostasy of the first century, they and their message had been rejected. Through persecution, opposition, and possibly death, these Seventy were not perpetuated very far. Their history, like that of their Master, existed but a short time.
The names of our Savior's apostles are sufficiently obvious to everyone, from his Gospels; but of the seventy disciples, no catalog is given anywhere. Barnabas, indeed, is said to have been one of them, of whom there is distinguished notice in the Acts of the Apostles; and also in St. Paul's Epistle to the Galatians. Sosthenes, who sent letters with St. Paul to the Corinthians, is said to have been one of these. Clement, in the fifth of his Hypotyposes or Institutions, in which he also mentions Cephas, of whom St. Paul also says that he came to Antioch, and `that he withstood him to his face;'--says, that one who had the same name [17] with St. Peter the apostle, was one of the Seventy; and that Matthias, who was numbered with the apostles in place of Judas, and he who had been honored to be a candidate with him, are also said to have been deemed worthy of the same calling with the seventy. They also say that Thaddeus was one of them. (Eusebius, Ecclesiastical History, Bk. 1, Ch. 12)
President B. H. Roberts indicates a possibility of many Seventies within the organization of the Church at the time of the resurrection of Jesus:
In I Cor. xv, where St. Paul described the appearances of Jesus after the resurrection, it is said "that he was seen of Cephas [St. Peter], then of the twelve, after that he was seen of about five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep." Now taking the close relationship between the twelve and the seventy, the similarity of their mission and commission, and that the fact that in the above quoted passage from St. Paul the appearances of Jesus are spoken of as being associated with St. Peter, then with the twelve, and then of five hundred brethren at once, may it not be that those five hundred brethren were those who held similar authority with the twelve apostles, namely, the seventy, which would make, allowing for slight discrepancy and perhaps the attendance of the twelve apostles, among the five hundred, seven quorums of seventy. (See Doc. & Cov. 107:95; Seventies Course in Theology, 1st year, p. 7-8.)
THE SEVENTIES RESTORED IN MODERN TIMES
Then, for nearly two thousand years, there were no other callings and missions of the Seventy. Not until the restoration of the true Church of Jesus [18] Christ, through the Prophet Joseph Smith, did the earth have a chance to hear the gospel as taught by the Seventies of the Lord.
After the many centuries of spiritual darkness, our generation was left in ignorance as to the calling and duties of the Seventy. As Orson Pratt reflected:
And what did we know about these Seventies and their particular calling? Were there specified duties assigned to that body of men anciently, whose call by the Savior is recorded in the New Testament? No, we were ignorant. The Prophet himself, the Twelve and all that had been called, knew nothing in relation to the duties of these Seventies until the Lord revealed what they were, and at the same time He pointed out the duties of the Presidency of the Seventies, both the duties of the seven men constituting the Presidency of all the Seventies, and also those of the seven men that were to preside over each Council of the Seventies. (J.D. 22:30-31)
Referring to the choosing of the Twelve Apostles and Seventies in this dispensation, Brigham Young relates the following:
After we returned from Missouri, my brother, Joseph Young, and myself had been singing after preaching in a meeting; and when the meeting was dismissed, Brother Joseph Smith said, "Come, go down to my house with me." We went and sang to him a long time, and talked with him. He then opened the subject of the Twelve and Seventies for the first time I ever thought of it. He said, "Brethren, I am going to call out Twelve Apostles. I think we will get together, by and by, and select a quorum of Seventy, from [19] those who have been up to Zion, out of the Camp boys." In 1835, the last of January or in February, or about that time, we held our meetings from day to day, and Brother Joseph called out Twelve Apostles at that time. He had a revelation when we were singing to him. (J.D. 9:89)
* * *
In referring to this memorable period the Prophet Joseph gave him [referring to Joseph Young] the first intimation of his call to this sacred office by saying: "The Lord has made you President of the Seventies" and further refers to his ordination in his writing. Prior to his ordination the Prophet instructed his counselor, Sidney Rigdon, to confer upon him all the Priesthood, powers, blessings, keys and authority that they themselves possessed, which was strictly observed. This was on the 28th day of February 1835, which position of President of all the Seventies he held until the day of his death. (Seventies Minute Book #1, p. 281)
The Quorum of Seventy was established on the 28th day of February, 1835. The first mention of the Seventy was made on the 14th of February when the Prophet chose the first Quorum of Twelve for the apostleship. After the Prophet chose the twelve:
He then turned to Elder Joseph Young with quite an earnestness, as though the vision of his mind was extended still further, and addressing him, said, "Brother Joseph, the Lord has made you President of the Seventies." They had heard of Moses and seventy elders of Israel, and of Jesus appointing "other Seventies," but had never heard of Twelve Apostles and of Seventies being called in this Church before. It was a strange saying, "The Lord has made you [20] President of the Seventies," as though it had already taken place, and it caused these brethren to marvel. (History of the Organization of the Seventies by Joseph Young Sen., pp. 1,2)
The choosing of the Twelve and the Seventy was done by revelation. It was the fulfilling of a "vision" which the Prophet Joseph Smith had, and undoubtedly is the one mentioned in Section 107 of the Doc. & Cov. which reads:
And it is according to the vision showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the seventy;... (v. 93)
These groups of men had not only been seen in vision, but God had specifically called for the organization to be established, and gave all of the particulars in how it should function.
President Smith then stated that the meeting had been called, because God had commanded it; and it was made known to him by vision and by the Holy Spirit. (D.H.C. 2:182)
All of the men chosen for these positions were men who had been in the Zions Camp. Joseph wrote:
On the 28th of February, the Church in council assembled, commenced selecting certain individuals to be Seventies, from the number of those who went up to Zion with me in the camp. (D.H.C. 2:201)
There was a reason for these men to have been called from out of Zions Camp. These were men who were willing to lay down their lives for the protection of the Saints in Missouri; they were willing to make the ultimate sacrifice if necessary, and many of them died on that journey. The Prophet told them:
[21] Brethren, some of you are angry with me, because you did not fight in Missouri; but let me tell you, God did not want you to fight. He could not organize His kingdom with twelve men to open the Gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless He took them from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham. Now the Lord has got His Twelve and His Seventy, and there will be other quorums of Seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter. (D.H.C. 2:182)
Hence, the purpose of Zions Camp was not to go into Missouri and fight their enemies--but rather to "prove" them for this high and holy call. Even those who had died on that journey were equally rewarded, for the Prophet said:
"Brethren, I have seen those men who died of the cholera in our camp; and the Lord knows, if I get a mansion as bright as theirs, I ask no more." At this relation he wept, and for some time could not speak. (D.H.C. 2:181)
THE SEVEN PRESIDENTS OF SEVENTIES
The Seven Presidents of the Seventies were chosen on the 28th of February, 1855, and a few of them became some of the most prominent men of the Church. The names of these seven men were
Hazen Aldrich, Joseph Young, Levi W. Hancock, Leonard Rich, Zebedee Coltrin, Lyman Sherman, and Sylvester Smith. (Church Chronology, p. 12)
[22] Briefly the lives of these men illustrate some of the most interesting periods of Church history. Their labors and accomplishments are a tribute to their faith.
1. JOSEPH YOUNG. Joseph Young was an elder brother of Brigham Young. He was born in Hopkinton, Massachusetts, April 7, 1797, and was converted to the restored Gospel by his brother Brigham, and was baptized April 6, 1832. A few days later he was ordained an Elder and shortly afterwards began a mission in the state of New York for a few months, after which he journeyed into Canada to preach the Gospel. After about 4 months he returned to go to Ohio with his brother Brigham and Heber C. Kimball to build up branches of the Church there. In 1834 he journeyed to Missouri as a member of Zions Camp. In 1835, as one of the Seven Presidents of Seventies, he went through New York and Massachusetts on another mission. In 1836 he went with his brother on another mission in the East, converting many of his relatives on this labor. In 1838 he went to Missouri and arrived at Haun's Mill on Oct. 28th and two days later witnessed the horrid massacre at that place, but was miraculously preserved. In the winter of 1838-39 he, with his family, was driven out of Missouri under the exterminating order of Governor Boggs. In the Spring of 1844 he went to Ohio to lay before the people Gen. Joseph Smith's views of the powers and policy of the government of the United States. While there he heard of the news of the deaths of the Prophet Joseph and Hyrum Smith. From Nauvoo, again as an exile, he departed with the Saints to find peace in the West. He travelled extensively in the Territory preaching and strengthening the Saints. In 1870 he filled a mission to the British Isles, fulfilling a prophecy of Joseph Smith that he would live to [23] preach the gospel "in the Old World." He died in peace and happiness July 16, 1881, still a member of the First Council of Seventy.
2. LEVI W. HANCOCK. Levi Hancock was born April 7, 1803, in Springfield, Massachusetts. Levi heard the Gospel from Parley P. Pratt, and was baptized by him in November of 1830. In June, 1831, he was called by revelation to fulfill a mission which he did in the states of Ohio, Indiana and Illinois. In 1834 he was a member of Zions Camp, and in 1835 became a member of the First Quorum of Seventies. In 1838 he moved to Missouri, where he passed through the bitter persecutions which the Saints were enduring. In 1844 he was called on a mission to Vermont, after finishing a mission to Indiana. In the exodus to the West, he became a member of the Mormon Battalion. During the march a non-member requested baptism of Levi, to which he complied. After raising him from the water, he said, "If I have baptized a murderer, it will do him no good." His words had such an effect upon the stranger that he broke down and confessed that he had murdered his own brother. In the Utah Territory, he travelled extensively, and was one of the settlers of Manti, from which he was three times sent as a representative of the Utah legislature. He was a member of the First Seven Presidents of Seventies for forty-seven years, or until the day of his death on June 10, 1882.
3. ZEBEDEE COLTRIN. Zebedee Coltrin, born in Ovid, New York, Sept. 7, 1804, was baptized a member of the Church soon after its organization. He was a spiritual man who enjoyed many gifts, some of which are written into Church history. In 1834 it is recorded that he spoke in tongues at Kirtland, Ohio. He was a member of Zions Camp and later became a member of the First Council [24] of Seventy. At a meeting in Kirtland, Ohio, Jan. 28, 1836, he had a vision of "the Savior extended before him, as upon a cross, and a little after, crowned with glory upon his head, above the brightness of the sun." Then a few days later he saw the "Lord's hosts" in another vision. He, too, endured the Missouri persecutions and eventually made his abode in Illinois. An attempt was made to kidnap the Prophet Joseph Smith, and Elder Coltrin rendered a most effectual service in saving the Prophet. In 1844 he was called to a mission in Michigan which lasted until the Saints began their trek to the West. He established his home in Spanish Fork, becoming a Patriarch and finally found his rest from a life of valiant labor in July 21, 1887.
4. LEONARD RICH. Leonard Rich came into the Church at a very early date. He was also a member of Zions Camp in their long trip to Missouri, thereby proving himself worthy of a President of the Seventies. In 1835 the Prophet Joseph wrote of Brother Rich: "--I pray my Heavenly Father to bless him. And I shall ever remember him with much gratitude for his testimony of benevolence and respect." In September of 1837 during those dark days of apostasy in Kirtland, Leonard Rich was found embittered with personal fault and was on the verge of losing his Church position. Said the Prophet: "Leonard Rich and others have been in transgression, but we hope they may be humble and ere long make satisfaction to the Church; otherwise they cannot retain their standing." He was placed in the High Priests Quorum in the same year and little more can be found in history pertaining to his life.
5. LYMAN SHERMAN. Lyman Sherman came into the Church in its early days. He was another of the members of Zions March to Missouri, thereby [25] proving himself worthy to become a member of the First Council of Seventy. In December of 1835 he came to the Prophet Joseph and requested to have the word of the Lord revealed to him because he had been promised "that I should have a revelation which should make known my duty." In answer to his request a revelation was given, recorded in the Doctrine & Covenants, Section 108. He was made a High Priest in 1837.
6. SYLVESTER SMITH. Sylvester Smith was baptized shortly after the organization of the Church. He was called by revelation (D. & C. 75:34) to fulfill a mission on Jan. 25th, 1832. He was a member of Zions Camp, but during the journey began to manifest a quarrelsome spirit and rebelled against the Prophet Joseph on several occasions. After his return to Kirtland he was called before the High Council for his actions on the Camp. He confessed his faults and retained his standing in the Church. At a meeting in Kirtland in 1835, he was ordained one of the Seven Presidents. In a solemn meeting held in Kirtland 1836, he leaped up exclaiming that the heavens had been opened to him and said: "The horsemen of Israel and the chariots thereof." During the winter he studied Hebrew with the Prophet Joseph and others. In 1837 he was released from his office to take a place with the High Priests.
7. HAZEN ALDRICH. Hazen Aldrich was an early convert to the Church who also marched in Zions Camp. His life and work with the Church was with excellent works during the early years, but in the trials and troubles of 1837, he with a few others slipped into the spirit of apostasy. He rebelled against the Church and the Authorities and ultimately left everything to join up with the faction called the "Brewster Movement." He subsequently left Kirtland and emigrated to California where it is supposed that he died.
[26] TROUBLESOME TIMES
Levi W. Hancock, one of the Seven Presidents, relates some of the difficulties which he experienced in these trying times. He also mentions the grief and sorrow, through sacrifice which the Prophet Joseph had experienced.
He (Joseph Smith) needed money and so I filled his hand with all the remains of my land in Rome. He said, he would give me his note for it. I told him he was welcome to it.
The Prophet Joseph was often in trouble. If his friends gave him money, he was stripped of it all by his enemies. I know, for I did all I could do to hold up that good man. My heart would ache for him. He had to stand against thousands of his pretended friends seeking to overthrow him. It was terrible the abuse he suffered.
Bishop Whitney also was cursed by some when he did his best to hold up Joseph. He would suffer himself to be slandered to save the Prophet from trouble. All this I know, I have witnessed. (Diary of Levi Hancock, p. 72)
All the powers of the devil seemed to formulate against the Prophet and the establishment of the Church. With the organization of the Twelve and the Seventy, Lucifer knew the threat against his own kingdom, and therefore he sought to destroy the saints and the priesthood. The Prophet remarked:
The devil has made a violent attack on my brother William, and Calvin Stoddard, and the powers of darkness seem to lower over their minds, and not only over theirs, but they also cast a gloomy shade over the minds of my brethren and sisters, which prevents them from seeing things as they really are; and the powers [27] of earth and hell seem combined to overthrow us and the Church, by causing a division in the family; and indeed the adversary is bringing into requisition all his subtlety to prevent the Saints from being endowed, by causing a division among the Twelve, also among the Elders and the official members of the Church; and so the leaven of iniquity ferments and spreads among the members of the Church. (D.H.C. 2:352)
Despite these days of darkness, the troubles of chaos, and the despairs of both Church and Saint, it was a period of validation. It was to be a sifting of its members, like the thrashing of grain, to separate the wheat from the chaff. Those who would stand firm against the black ink of apostasy, would come forth like precious gold tried seven times by fire--righteous, honored, and worthy of a special commission by God. One of the greatest accomplishments by the First Council of Seventy was the organization and leading of the Kirtland Camp of Saints to Missouri.
When the great apostasy of Kirtland occurred in 1837, it was necessary for the Saints to leave and get re-established. The land of Missouri was designated as the gathering place for those faithful few. The Seventies met in the Temple on March 6th and 10th, 1838. At that time--
...the Spirit of the Lord came down in mighty power, and some of the Elders began to prophecy that if the quorum would go up in a body together, and go according to the commandments and revelations of God, pitching their tents by the way, that they should not want for anything on the journey.... (D.H.C. 3:88)
One of the Seven Presidents "declared that he saw a vision in which was shown a company...starting [28] from Kirtland and going up to Zion." The attempt by the High Council and High Priests to remove the Saints by water had previously failed. A set of rules for the camp were drawn up and in July of 1838, they left Kirtland and travelled 870 miles and arrived in Far West on October 2nd with a company of 529 starting on that journey. John Pulsipher described the journey:
On the fifth day of July 1838 we started for Missouri in the largest company of Saints that ever travelled together in this generation and all the people in the country, towns, and cities through which we passed were surprised. It certainly was wonderful at that time to see a company of men, women and children a mile long, all traveling together in order, and pitching their tents by the way. Sometimes mobs tried to stop us and at other times men and women threw eggs at us as we passed. At one time a military force was placed ahead of us, but when we came up to the cannon's mouth, they durst not fire. We arrived safely at the city of Far West about the first of October. Joseph and Hyrum met us and were well pleased; it was a joyful meeting. (Short Sketch of the Biography of John Pulsipher, ms., p. 220)
This major movement of Saints was accomplished under the direction of the Seventies. A full history of the Kirtland Camp and its journey is found in the History of the Church, Vol. 3, pp. 87-148.
BUILDINGS CONSTRUCTED BY THE SEVENTIES
In the year 1844 the Seventies began and completed construction of the Seventies Hall in Nauvoo:
Meantime the Seventies had built a large brick hall in Nauvoo, known as the "Seventies [29] Hall," and on the 26th of December, 1844, this building was dedicated with imposing ceremonies extending through an entire week. Most of the members of the Council of the Apostles participated in the dedicatory services. It may be of interest for the Seventies to know that the heroic hymn, "The Seer, the Seer, Joseph the Seer," by the late President John Taylor, was written for these services though dedicated by the author to President Brigham Young. (Times and Season, Vol. V, p. 767) The arrangement was made for two quorums to be in attendance at the dedication each day with their wives and children and a number of invited guests. By this time there were fifteen quorums in existence. By the 19th of January, 1846, the number of quorums had increased to thirty." (Times and Seasons, Vol. VI, p. 1096)
[30] The Seventies Hall was offered for sale to the Catholics in October 1845. After the Saints left Nauvoo, the Hall was used as a school house by the Gentiles. (For more information, see Contributor 8:241, 272)
In 1845 the Seventies library was started which impressed the editor of the Times and Seasons so much that he wrote:
Among the improvements going forward in this city, none merit higher praise, than the Seventies' Library. The concern has been commenced on a footing an[d] scale, broad enough to embrace the arts and sciences, everywhere; so that the Seventies while travelling over the face of the globe, as the Lord's `Regular Soldiers,' can gather all the curious things, both natural and artificial, with all the knowledge, inventions, and wonderful specimens of genius that have been gracing the world for almost six thousand years. * * *
Ten years ago but one Seventy, and now fourteen (quorums of) Seventies, and the foundation for the best library in the world. It looks like old times when they had "Kirjath Sapher," the City of Books. (Times and Seasons, Jan. 1, 1845, Vol. 5, p. 762)
When the Prophet Joseph Smith was martyred in 1844, the Quorum of the First Presidency was dissolved and the Quorum of Twelve took over the Church. In October the Seventies were re-organized and over 400 Elders were ordained to the office of Seventy; eleven quorums were filled and a part of a twelfth. By January 1846, there were thirty quorums, making at this time, the largest quorum of Priesthood in the Church.
[31] On January 16, 1847, the Quorum of Apostles and First Quorum of Seventy met in Winter Quarters and received the word and will of the Lord recorded in the Doctrine and Covenants, Section 136.
There were a majority of Seventies who were among the pioneers in 1847 that entered the Salt Lake Valley. In the vanguard company that entered the Salt Lake Valley there were 8 apostles, 4 bishops, 8 elders, 15 high priests and 78 Seventies.
There were also a majority of Seventies who were sent in the Mormon Battalion to Mexico.
Soon after the Saints arrived in the Great Salt Lake Valley, the Seventies again began construction. This time their building was to be called the "Seventies Hall of Science," and was built where 1st and 2nd South is now located. It was begun in 1850, and shares in the building were sold at $25.00 each. It was dedicated December 25th, 1854, at a cost of $3500. The building was of adobe construction, 50 x 30 feet inside. The "Hall of Science" was never fully completed because their labors were asked to be used on the Temple. Nevertheless, in 1855 the Seventies found the "Deseret Theological Institute," and in 1863 the Seventies Reading Room and Library was opened. All of these accomplishments were made while they tamed the desert, established settlements, and carried the burden of the ministry to the nations of the world.
THE SEVENTY--A LIFE OF SERVICE
An interesting synopsis of facts about this First Council of Seventy is collected in Baumgarten's thesis:
Henry Harriman served longest in the Council--fifty-three years--followed by Levi Edgar [32] Young, who has served fifty years to date. John Gould holds the record for the shortest term, and has the unique distinction of having been the only eighth member of the Seven Presidents of Seventy. Samuel O. Bennion served longest in missionary service (twenty-nine years), followed by Edward Stevenson (somewhere between twelve to twenty years), and Christian D. Fjeldsted (about fourteen years). Eighteen out of the forty-six members have been mission presidents. A few apparently did not go on any foreign missions. Only two members of the First Council of Seventy have become Apostles: Abraham H. Cannon and Richard L. Evans. One--Jedediah M. Grant--was a Second Counselor in the First Presidency, although he was not made an Apostle. The Young family has been represented in the Council from the time of its inception (except for one year and three months following the death of Joseph), by Joseph Young, Seymour Bicknell Young, Levi Edgar Young, and Seymour Dilworth Young. The latter three are the son, grandson, and great grandson of Joseph Young. ("The Role and Function of the Seventies in L.D.S. Church History," by James N. Baumgarten, Aug. 1960, B.Y.U., p. 97)
FOREMOST EXAMPLE--B. H. ROBERTS
However, one of the most interesting lives, and probably the foremost representative of the First Council of Seventy, is B. H. Roberts. His inspiring life story reads like a legend. Perhaps no other man since the organization of the Seventies has exemplified that office and calling as well as Roberts has. Since his life and his teachings portray the qualities of a Seventy so well, it is perhaps wise to insert a brief synopsis within these pages.
[33] Brigham Henry Roberts was born in England in 1857 to Benjamin and Ann Roberts. Benjamin was a blacksmith by profession, and during those years their life was continual hardship and poverty. Work required his constant moving, while Ann took in sewing to help with the income. One day while she was on a delivery, she heard some Mormon missionaries preaching the Gospel. She immediately felt the truth of their message and desired to be baptized, but Benjamin was hostile. Still determined, she arose at 3:00 a.m. one morning to sneak out and become a baptized member of the Church. Benjamin finally conceded to the religion and became baptized himself. However, he later became involved with the circus, working with horses, and was gone almost constantly. Soon he indulged in gambling and drinking and had little care for his family after that. So he went his way and Ann decided to go hers. Once when he sent some money home, she gave it to the Perpetual Emigration Fund, and taking two of her children she [34] left for America. B. H. and his sister were left in custody of some friends. B. H. grew to the age of nine amidst some of the worst discouragements and hardships life could offer. Then he and his sister also began their trip to Zion.
From the most humble circumstances, he was destined to become internationally famous. The preface of a biography of his life begins by saying:
B. H. Roberts, member of the First Council of Seventy, outstanding missionary, defender of Church doctrine, writer of its history, eloquent orator, powerful political spokesman, soldier, statesman, striking individual personality, whose iron will enabled him to advance and succeed, made a lasting mark in varied endeavors. His range of interests religiously, historically, and politically was wider than those of the majority of his contemporaries. (B. H. Roberts, A Biography, by Robert H. Malan, Preface, vii.)
He and his sister walked across the plains. When they arrived in the Salt Lake Valley, he came barefoot "hatless, unkept and with all his rags fluttering in the breeze." They located their mother who had been remarried to John W. Woolley in Centerville.
Brigham took up the trades of blacksmith and cowboy. He then went to the University of Deseret.
Brigham completed the two-year normal course prescribed at the University in one year. He was graduated at the head of his class in 1878 and gave the valedictory address at the commencement exercises. (B. H. Roberts, A Biography, Malan, p. 19)
[35] When he was selected to give a talk in Church, that first sermon occupied 45 minutes.
He was ordained a Seventy and began a life of constant missionary labor by a mission to Tennessee where he became mission president. He of course traveled without purse or scrip.
It was in Tennessee that a mob killed Elders Berry and Gibbs. So J. Golden Kimball, Roberts' companion, helped to disguise Roberts so he could reach the bodies and get them out.
[36] Within a mile of the train depot, Roberts made a wrong turn and went 12 miles to the next town. This, however, was inspired for it was later learned that a mob was waiting for him at the other station.
In 1877 Roberts married Sarah Louisa Smith, daughter of William R. Smith, president of Centerville Stake.
1884--he married his plural wife, Celia Dibble, daughter of Philo Dibble. He took a job on the editorial staff of the Salt Lake Herald, but it was a time when the whole territory was in turmoil. In March of 1882 the Edmunds Law against plural marriage had begun a crusade which was to become a reign of terror. Federal persecution and prosecution was disrupting the families of all the leading elders in Israel, and caused many innocent souls to be abandoned to their fate.
1885--Roberts was on a committee to write a "Petition of Grievances and Protest to the President and the People of the United States."
He lacked material wealth and was away from his home and family a major part of the time in missionary service or "underground" to avoid prosecution. He strived continually to make his influence felt through letters, newspaper articles, in writing for publications of the Church, and in public speaking. (B. H. Roberts, A Biography, Malan, p. 22)
1886--(Dec.) Roberts was apprehended by the "Feds" and placed under arrest for unlawful cohabitation. It was certain that he would receive maximum penalty, so the bondsman suggested that he skip out and forfeit the bond. As a typical "minuteman," he was arrested at 6:00 p.m. By 7:00 he was bonded and by 9:00 p.m. he was on his way to England on a mission.
[37] As associate editor of the Millennial Star, he was continually occupied with lectures, street meetings, debates and publishing.
1888--Roberts was released from his mission. After arriving in Utah, he was made one of the Seven Presidents of the First Council of Seventy. Although he was still in exile, he wrote many articles for the Contributor under the name of Horatio. He also wrote the Life of John Taylor and Man's Relation to Deity and the Gospel while in the underground.
1889--Roberts saw no chance to escape, so he pled guilty and was sentenced to four months in prison and $200 fine. He spent five months in jail by not paying the fine.
1890--Roberts took another wife. His family consisted of three wives and 15 children. The wives bore the children and bore most of the burden of caring and providing for them. When B. H. was not away on missions, he was hiding on the underground.
1893--Roberts was selected by the Church to speak at the Parliament of Religions at the Worlds Fair. He was never called on to speak because of the unpopularity of Mormonism. He wrote a protest letter and published it in a Chicago newspaper. It was carried nationwide and Roberts said more people were exposed to Mormonism by that than if he would have spoken at the Parliament.
1895--He took a seat in the Constitutional Convention and was on the committee that framed the constitution for the State of Utah.
1892-1898--He went on missions to the West Coast, California, and Mexico. He opened the Southern California Mission, and then went on to Missouri. When he returned to Salt Lake, he became the editor with Joseph F. Smith of the new magazine called the Improvement Era.
[38] 1898--He became candidate for a congressional representative. He was opposed by the press and the Ministerial Association because of his plural wives. When the time came to take his seat in Congress, he was refused by the House, but was given a chance to speak in his own defense. His speech took four hours. He was voted out 268 to 50 on Jan. 25, 1900. In his conclusion he said:
I am not here begging the question; I am not here asking for favors; I am not here on my own behalf, but on behalf of my people, to demand for myself and for them our Constitutional rights. Clear your vision; look to the charter that should guide your action; find warrant in it for your proposed action of exclusion or expulsion if you can; and if you find it, I will walk out without complaint.
Some of the papers in discussing the Roberts case have said, "Brand this man with shame and send him back to his people." Mr. Speaker, I thank God that the power to brand me with shame is something quite beyond the powers of this House, great as this power is. The power to brand with shame rests with each man and nowhere else. The Almighty God has conferred it upon none else. I have lived up to this day in all good conscience in harmony with the moral teachings of the community in which I was reared, and am sensible of no act of shame in my life. Brand me or expel me, I shall leave this august chamber with head erect and brow undaunted and walk God's earth as the angels walk the clouds, with no sense of shame upon me."
(Applause from the floor, and hisses from the gallery.)
And, if in response to the sectarian clamor that has been invoked against the member from Utah, you violate the Constitution of your country, either in excluding or expelling me, [39] the shame that there is in this case will be left behind me and rest with this House." (Applause) ("B. H. Roberts Defense Before Congress," 1898)
1901--He was summoned to court again on the charge of unlawful cohabitation, and he justified his position by stating:
Those...who have been involved in the past in the plural marriage system once taught and sanctioned by the Church...are not wanton violators of the laws, but finding themselves in the position where the law commands them to do one thing, and moral obligations sacredly entered into under the sanction of the Mormon Church command them to do another; they are placed in a very trying situation and some few of them, including the member from Utah, have found it necessary to regard their moral obligations as more binding upon their consciences than their technical obedience to statutory law. (Journal History of the Church, June 11, 1907)
1908--He went to Canada on Church business.
1915--He received the political appointment by Governor of Utah as president of the State Board of Equalization for a period of two years.
1917--At the age of 60, he volunteered as chaplain in World War I, and became the oldest chaplain in the U.S. Army. He went overseas to France and nearly got to the front lines when the war was over.
1920--Roberts intended to run for governor, but later decided not to.
1922--He went on a mission and business trip to New York and became president of the Eastern States Mission until 1927.
[40] 1924--He became seniors member of the Council of Seventies.
1929--Roberts wrote a radio series on apostasy and restoration.
1930--(April 6) He presented at conference the 3,000-page Comprehensive History of the Church.
1933--He toured California and Arizona missions. Then he went to Chicago Worlds Fair to speak at the World's Parliament of Religion and to the World Fellowship of faiths. On Sept. 27, a complication of diabetes brought his life to a close at the age of 76.
* * *
B. H. Roberts had the distinction of writing more books on the Gospel than any other man in the Church. He admitted that:
My labors have been almost incessant in the interest of this work...in writing books--expository books, defensive books, historical books--until I think I may say without disparagement of others at least the volume of my work in this kind...is not exceeded by any other man in that fifty years. (B. H. Roberts, A Biography, p. 102)
Some of his writings include:
The Gospel
Outlines of Ecclesiastical History
Succession in Presidency of Church
Life of John Taylor
Missouri Persecutions
Rise and Fall of Nauvoo
Mormon Doctrine of Deity
History of the Church (7 vols.)
[41] Comprehensive History of the Church (6 vols.)
Seventies Course in Theology (5 vols.)
New Witness for God (3 vols.)
Defense of the Faith and the Saints
Joseph Smith, The Prophet-Teacher
The Mormon Battalion, Its History and Achievements
Rasha the Jew
The Falling Away
Seventy Correspondence Course, etc.
Although he was a masterful historian and an outstanding writer, he was just as accomplished as an orator. Preston Nibley wrote:
Was there ever heard in this part of the country a man who could so thrill and sway an audience? He had all the accomplishments of a great orator; the voice, the gestures, the consummate art of arranging his materials into a finished speech. How often have we seen him arise and face an audience, beginning at first to talk in a modulated tone, so low that he could scarcely be heard, increasing gradually in volume, making a point here and there, and then approaching his climax with a perfect Niagara of words, that left us almost breathless, and ending finally in a voice that was again scarcely audible. There is power in oratory, and nature never lavished this gift more freely than she did on B. H. Roberts. (Journal History of the Church, Dec. 23, 1933)
However, one of the clearest insights into the nature and character of B. H. Roberts was written by Sterling McMurrin who said that:
Roberts belonged to the era of great Mormon oratory, and for a third of a century he was the Church's great orator, in the days when [42] the Tabernacle in Salt Lake City sounded and resounded with the voices of impassioned advocates and defenders, the days before the microphone and camera robbed the Mormon conferences of much of their character and vitality and inspiration, the days when the Church both valued and invited argument and debate. There was then a kind of intellectual openness about the Church which encouraged thought and discussion. Its faith and confidence were firm and it was ready and anxious to take on all comers. The Church could justifiably boast a roster of admirable talent, but Roberts was its chief exhibit and its most competent advocate.
The high value which the Church in those days placed on intellectual strength and achievement in matters pertaining to religion yielded a good return, for it gathered into its leadership a quite impressive group whose thought and writings were a permanent impress upon its character. Among these, Roberts was the recognized leader. Often in rebellion and conflict, he nevertheless commanded both the confidence and admiration of his colleagues and of the rank and file of the Church. His native intellectual powers, his wide and intelligent reading, his forensic skills, the forcefulness of his pen, his enthusiastic and even impetuous speech, and the sheer impact of his uncommon personality made him the intellectual leader of the Mormon people in the era of Mormonism's finest intellectual attainment. Since his death over thirty years ago, the Church has suffered a steady intellectual decline in matters pertaining to religion, a decline accompanied by a growth of irrationalism and anti-intellectualism from which there is now no indication of recovery. Perhaps a resurgence of interest in Roberts' work will point toward a better future. (Joseph Smith, The Prophet-Teacher, Introduction)
[43] CONCLUSION
Those champions of yesteryear left us a heritage, but even more than that, an honorable example. Those were men of courage and conviction, unyielding in principle and valiant in testimony. Such men, with such mettle, are rare in today's world. Leaders and lay members in our modern world are brainwashed into an ideology of compromise and concession, simply because that is the new standard--the new morality. It is the only standard that is socially recognized. But in the scriptures and pioneer days rests the history of men who served the Lord before any other. Their words and their lives radiate inspiration like a beacon signal out of the midst of darkness, flashing the true course for others to follow. They were obedient to the laws of God, and they loved their Lord--we must do the same.
[44] Chapter III
THE SEVENTIES AS MISSIONARIES
After all that has been said, the greatest and most important duty is to preach the gospel. (Joseph Smith)
AMBASSADORS OF PEACE
The history of this world is a record of blood, crime, and destruction. Empires rise only to fall in the ashes of previous empires. All of man's attempts to have a peaceful world have failed. Why has the wealth of nations, the learning of the ages, and the power of mighty armies failed to bring peace? Why has this earth, which has been continually drenched in the blood of its populace, not been able to sprout the germ of peace and happiness for its citizens?
The answer is simple. The principles of peace are predicated upon the laws of heaven. Such blessings as peace, harmony and happiness are predicated upon certain "laws irrevocably decreed in heaven before the foundation of this world." None but the ambassadors of heaven can bring about a righteous city, an exalted nation or a peaceful world. So amidst the clash of arms, the perplexities of nations, and stench of crime, the true servants of heaven must be sought. And, who then, are these heavenly appointed servants? They are not the learned men of the world, for the wisdom of the world is foolishness with God. Nor are they the educated theologians who know nothing of the gifts and power of God. The true servants of God come traveling through the cities and nations of the world--two by two--just as they did nearly two thousand years ago--bearing the good news of God's revelations. They offer testimony and witness of God's message from heaven to man.
[45] Those who accept their message are blessed with the Holy Spirit which bestows that peace, which the world does not know. But that person, city, or nation who rejects their message will fall into sin and suffering.
So important is the message of these servants of God that it is valued above the wealth of nations. These missionaries hold the keys to that banner of peace and happiness--for this life and the one to come. All the complex designs of men and machines have not been able to produce that pearl of great price:" but these messengers of heaven offer it free through the Gospel of Jesus Christ.
ORGANIZATION OF THE SEVENTIES
Before considering the Seventies as missionaries, their organization within the Church should be briefly mentioned.
President B. H. Roberts graphically described the function of Priesthood power and the order of Church organization in the following statement:
The great powers already enumerated, then--legislation, judicial, and executive powers--center in the first presidency. On the right of the first presidency may be said to be the twelve apostles, clothed with the authority to officiate in the name of the Lord, under the direction of the first presidency, to build up the church and regulate all the affairs of the same in all the world. Flanking them stand the seventies as their assistants in the great work of the ministry assigned to them, preaching the gospel abroad--in all the world. To these quorums of the priesthood, the twelve and the seventy, more especially, is assigned the responsibility of the foreign ministry of the church. (C.H.C., Roberts, 2:370)
[46] Roberts' explanation of Church government could be graphically represented as follows:
FIRST PRESIDENCY
Legislative
Judicial
Executive
/ \
HIGH PRIESTS 12 APOSTLES
ELDERS THE SEVENTY
Stakes Foreign Missions
Wards Branches
But today the graph has changed and could be illustrated this way:
FIRST PRESIDENCY
Legislative
Judicial
Executive
/ \
12 APOSTLES HIGH PRIESTS
HIGH PRIESTS ELDERS
ELDERS Foreign Missions
Stakes Branches
Wards
|
THE SEVENTY
Stake Missionary
Work
(Deleted in 1986)
[47] THE CALLING OF A SEVENTY
The Lord clearly outlined the calling of the Seventy as ministers of the gospel to the nations:
...the quorum of Seventies; which quorum is instituted for traveling elders to bear record of my name in all the world, wherever the traveling high council, mine apostles, shall send them to prepare a war before my face. (Doc. & Cov. 124:137-138)
* * *
The Seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling high council, in building up the church and regulating all the affairs of the same in all nations, first unto the Gentiles and then to the Jews;
It is the duty of the traveling high council to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others.
And these seventy are to be traveling ministers, unto the Gentiles first and also unto the Jews. (Doc. & Cov. 107:34-38, 97)
To thoroughly impress upon the minds of the Saints that missionary work is the distinct calling of the Seventy and the Twelve, the Lord made this statement:
Whereas other officers of the Church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations. (Doc. & Cov. 107:96)
In other words the responsibility to travel among the nations rightfully belongs to the Twelve [48] and the Seventy. The Lord also described the Twelve as a "traveling high council in all nations" with the Seventy under their direction. (Doc. & Cov. 107:34)
The Prophet Joseph Smith also designated the Seventies as ambassadors to the nations:
To begin the organization of the first quorum of Seventies, according to the visions and revelations which I here received. The Seventies are to constitute traveling quorums, to go into all the earth, withersoever the Twelve Apostles shall call them. (D.H.C. 2:202)
Thus, at the very organization of the Seventy, the Prophet Joseph said the Lord had established them to be "traveling quorums" to the nations. It would be possible for whole quorums to travel if they chose to do so.
Another point to consider is the nature of the office and calling of the Seventy. The men called to become Seventies are ordained to that office--not set apart to it. Hence, every man who is ordained a Seventy is always under the responsibility and call as a missionary. Therefore, every Seventy should be considered eligible and should be willing to be called into the missionary work. Seventies should be called on many missions, and when they become too old or incapable for missionary service, they should be placed into the High Priests quorum.
Efforts to gather more numerous quorums of Seventies began during the Nauvoo period. At the October Conference in 1844:
George A. Smith moved that all in the Elder's Quorum under the age of 35 should be ordained into the Seventies, if they are in good stand-[49]ing and worthy, and will accept it. The motion was seconded and carried unanimously. (Journal History, Oct. 8, 1844, p. 2)
This was a special reorganizational effort after the martyrdom of the Prophet to build up the quorums of Seventy.
It is evident, then, that the Seventies quorums were to be filled by gathering the best men available from among the Elders quorums.
Gather in from the Elders quorums those who have proved themselves worthy, and who have gained experience, and make Seventies of them, so that the quorum of the Seventies may be replenished; and the aged ones, whose physical condition will not permit them to do missionary work in the world, let them be ordained High Priests and patriarchs, to bless the people and to minister at home. Gather in the strong, the vigorous, the young, the able-bodied, who have the spirit of the Gospel in their hearts, to fill up the ranks of the Seventies, that we may have ministers to preach the gospel to the world. (Joseph F. Smith, Gospel Doctrine, p. 184)
One of the most clear-cut and concise explanations for the selection and the calling of the Seventy was written in a letter by Rudger Clawson and Rulon S. Wells. This letter defines the class of men who should rank among the quorums of Seventy.
In regard to the class of men who should be recommended to the office of Seventy, we suggest that: First, only such men should be called to this office as show evidence of ability to expound the scriptures and to present in a convincing manner the saving power of the Gospel of Jesus Christ. A man's ability to do [50] this may be judged (a) by his pleasing personality; (b) by his integrity, dependability and faith; (c) by the power he possesses to express himself freely; and (d) by his manifest desire to bring the truth before others.
Second, men may be called who have already filled missions and have thereby demonstrated their worthiness and capability and who may be able to fill other missions. The fact that one has served in the Mission Field should not in itself be considered evidence that one be not retained in Seventies Quorums. Fitness for the office and ability to serve the Church as a Seventy should be the only guides in choosing men to this office.
Third, not infrequently it will be found that young men will best fit into the missionary service. When this is the case, their youth should not be a bar to their ordination.
Fourth, to all recommended to the office of Seventy, the term "Minute-Man" should have deep significance; for upon the Seventy rests the direct responsibility of preaching the Gospel, at home and abroad. All Seventies therefore, should hold themselves ever in readiness to answer the call of the Presiding Priesthood, "to be a traveling minister unto the Gentiles first and also unto the Jews."
Every man, therefore, who is recommended to be ordained a Seventy should receive personal and careful consideration as to his fitness and ability to perform the duties required of him in this important calling. (R.C. 1, August 22, 1927--COUNCIL OF THE TWELVE. (signed) Rudger Clawson, President--First Council of Seventy; (signed) Rulon S. Wells, One of the Presidents)
[51] The Prophet Joseph Smith also wisely explained that it should be the caliber, not the numbers, of men who should be called into the ministry.
When they ordain a man to the holy ministry, let him be a faithful man, who is able to teach others also; that the cause of Christ suffer not. It is not the multitude of preachers that is to bring about the glorious millennium. But it is those who are "called, and chosen, and faithful." (TPJS, p. 42)
Joseph counseled leaders in the Church to "Be careful about sending boys to preach the gospel to the world." (TPJS, p. 43) Today the call of the missionary is often made to inexperienced lads who know little or nothing about the gospel. The Prophet Joseph Smith wanted experienced men to fill such a high and holy calling.
Too often young men are sent on missions to "straighten them out" or else to "help them gain a testimony." Such efforts are a reversal of the calling of ministers as outlined by the Lord.
Among the early resolutions concerning the calling of missionaries was the requirement that only those who have had the experience of a mission should be called to a foreign mission. At a conference at Quincy, Illinois, on the 6th of May, 1839, it was...
Resolved. 6th: That it be observed as a general rule, that those of the Seventies who have not yet preached, shall not for the future be sent on foreign missions. (D.H.C. 3:347)
DECLINE IN FOREIGN MISSIONS
Under the leadership of Brigham Young, the Seventies came to almost the full capacity of their [52] calling. He sent the bulk of all missionaries from out of the ranks of the Seventies, rather than from the quorums of Elders or High Priests. For over 50 years the Seventies carried the burden of the call as missionaries abroad. Of the total number of missionaries, the percentage of Seventies responding to missionary work continued to rise until the turn of the century.
PERCENTAGE OF SEVENTIES
IN FOREIGN MISSIONS
1860 70%
1865 60%
1870 60%
1875 76%
1880 42%
1885 71%
1890 81%
1895 92%
1900 92%
However after the turn of the century, the percentage of Seventies on missions dropped considerably. From that time on, the Seventies were never again to reach even one-third of the missionary force.
The following chart shows the decline of the Seventies in foreign missions after 1900:
1900 92%
1905 27%
1910 19%
1915 17%
1920 12%
1925 9%
1930 8%
1935 11%
1940 27%
1945 9%
1950 7%
1970 less than 1%
[53] CALLINGS OF SEVENTIES AND ELDERS COMPARED
To illustrate the difference between the calling of a Seventy and an Elder, the Lord makes this clear distinction:
The difference between this quorum (Seventy) and the quorum of elders is, that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time and the other has no responsibility of presiding, saith the Lord your God. (D.H.C. 4:286)
But today the Elder travels into foreign missions and the Seventy is left at home. The callings of the Seventy and the Elder have been reversed.
A pertinent inquiry into the offices and callings of the Seventies and Elders was made by James N. Baumgarten in his excellent unpublished master's thesis:
The Seventies' calling is implicitly given in Scripture as missionary work abroad, to the nations, etc. It was expressed after the change in policy that the reason for the change was the inability of Seventies to go on foreign missions because of family, business, and financial responsibilities. This would be a perfectly sound reason, except for one thing: how was it done before? The Seventies before 1901 surely had the same feelings and responsibilities as those after, and they were faced with building up a wilderness as well!
It is a strange paradox that they had so much less and did so much more missionary work than the Seventies of today.
[54] While Seventies are designated ministers of the Gospel to the nations, Elders are designated as "standing ministers" to minister at home. Today the Elders are going to the nations, while the Seventies have been left "standing." It appears to be a reversal of callings. No one has ever undertaken to give any reason as to why this ought to be the case.
What has led the Authorities to feel that there can be too many Seventies, but not too many High Priests or Elders?
It is said that Seventies quorums are not a part of stake organization. However, at present, the Seventies quorums have become so thoroughly integrated with the stakes and wards that only in theory are they not a part of them.
Seventies are no longer a missionary force and reserve; they appear to be a kind of senior Elders quorum. They have no function that Elders cannot perform. In the opinion of the writer this is the most serious problem of all: if the Seventies have no special function, why does the office exist?
The Seventies are still spoken of as the missionaries of the Church, but, in fact, they are not. ("Role and Function of Seventies in L.D.S. History," by James N. Baumgarten, B.Y.U. master's thesis, pp. 111-113)
Then, to add insult to injury, more girls than Seventies are being sent into the missionfield.
LADY MISSIONARIES
The first account of sending lady missionaries into the field was published in a Millennial Star in 1898:
Great interest is being manifested at the present time in the subject of sending sisters out [55] as missionaries, to labor in bearing testimony to the truth of the Gospel and in other directions connected with its propagation. It may, therefore, be interesting to know what is being done in this connection by those who have already been selected and set apart for missions.
By a recent letter from Great Britain, we learn that four sisters from Zion accompanied the Presidency of the European mission to Oldham, England, on Sunday, April 24th, to attend the meetings of the Manchester Conference.
Two of them, Sisters Noall and Smith, spoke in the afternoon, and in the evening Sisters Knight and Brimhall addressed a congregation of some five or six hundred souls. ***
Sisters Knight and Brimhall were set apart as missionaries; but Sisters Noall and Smith have gone to England on a visit, the former to join her husband who presides over the Cheltenham Conference, and they are both bright, intelligent women, and no doubt with Sisters Knight and Brimhall, will make their mark in the country which they visit.
It is very gratifying to hear such good news concerning the commencement of the labors of the sisters. It seems to be the beginning of a new era in the Church for our sisters to take part in bearing testimony to the Gospel. (Mill. Star 60:398)
SPEAKING AS DIRECTED BY THE HOLY GHOST
Another change in the missionary system is in the method of preaching. The Lord has directed the Elders to speak as they are moved upon by the Holy Ghost. This was to be the way to preach from the pulpit at their meetings and in the mission field. The Lord instructed the missionaries anciently by saying:
[56] And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. (Matt. 10:18-20)
Then, with the restoration of the Gospel, He revealed the following instructions:
The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God. (Doc. & Cov. 20:45)
* * *
And it shall be given thee in the very moment what thou shalt speak and write, and they shall hear it, or I will send unto them a cursing instead of a blessing. (Doc. & Cov. 24:6)
* * *
Wherefore, I call upon the weak things of the world, those who are unlearned and despised to thrash the nations by the power of my Spirit. (Doc. & Cov. 35:13)
* * *
But notwithstanding those things which are written, it always has been given to the elders of my church from the beginning, and ever shall be, to conduct all meetings as they are directed and guided by the Holy Spirit. (Doc. & Cov. 46:2)
* * *
Wherefore, I the Lord ask you this question--unto what were ye ordained? To preach my gospel by the Spirit, even the Comforter which was sent forth to teach the truth.
[57] Verily I say unto you, he that is ordained of me and sent forth to preach the word of truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some other way? And if it be by some other way it is not of God. (Doc. & Cov. 50:13,14,17,18)
* * *
Therefore, I, the Lord, have suffered you to come unto this place;
Therefore, verily I say unto you, lift up your voices unto this people; speak the thoughts that I shall put into your hearts, and you shall not be confounded before men; for it shall be given you in the very hour, yea, in the very moment, what ye shall say. (Doc. & Cov. 100:5-6)
* * *
But preaching by the Spirit is uncommon in the missionfield today. It has been replaced with a lesson-plan manual, entitled, "A Uniform System for Teaching." Each missionary must learn this lesson plan by memorization before attempting to teach the gospel. The 1961 booklet of 91 pages is so detailed that it even directs the method of bearing a testimony. On page 3 it instructs the missionary to:
Set your testimony apart.
a. Pause slightly.
b. Look contact in the eye.
c. Bear testimony in a natural tone of voice.
The missionary of today is a salesman. This system of selling the gospel is also used by every insurance, encyclopedia, and vacuum cleaner salesman in the country. Most salesmen use a memorized question and answer plan, but such "canned pitches" for missionary work is foreign to the Lord's instructions of teaching with the "Comforter" and the "Spirit of truth." The old time religion preached the [58] gospel with the "spirit of prophecy and revelations" but it certainly does not characterize the modern missionary.
The early prophets and apostles spoke as they were moved upon by the Holy Ghost and directed others to do the same. Some of them have said:
And the same Almighty Being who has commanded us to do these things has commanded us to take no thought beforehand what we should say; for every well-instructed scribe, we read in the New Testament, bringeth out of his heart things both new and old. * * * Such a one will bring forth before his hearers things that will edify in religion to old times, and also in relation to the present and future, things both new and old. Moreover, we read that the Holy Ghost shall give you in the very hour what ye shall say.
It is most likely that an individual who has disobeyed this commandment, instead of preaching by the Holy Ghost, will preach by his own wisdom: and he will tell you about ten thousand things which the Holy Ghost never puts in his heart.... (Orson Pratt, J.D. 7:75)
* * *
According to this revelation, the Elders went forth to preach the Gospel without purse or scrip; and as of old, we are told, their labors were crowned with remarkable success, some of them baptizing their thousands into the church: one man alone with whom I am personally acquainted, and who could neither read nor write, baptized over one thousand souls while upon his mission. And so liberal were these new converts, we are told, that they not only fed and clothed these Elders, but they gave [59] them money to send home for the support of their families to supply them also with the necessaries of life. (Mill. Star 49:51)
This man who "could neither read nor write" would certainly be unqualified as a missionary today according to present Church regulations.
Ammon and his brethren preached by "the spirit of revelation and prophecy" and brought many "to a knowledge of the truth" by that method. And, those who were converted "never did fall away." (Alma 23:6)
Alma, Ammon, Paul or any other inspired disciple never needed a "uniform system" for teaching the gospel. Brigham Young, Heber C. Kimball, Orson Pratt and all the other leading men in Israel never memorized a lesson plan. It is not necessary today. The Holy Ghost is still the best teacher. But today, since the missionary must use a memorized and authorized plan in teaching the gospel, the Holy Ghost has been replaced by education. Even the General Authorities at Conference are seen reading their messages. As one Elder stated, "The Holy Ghost is the most unemployed member of the Church today."
THE TRUE MISSIONARY SPIRIT
The revelations of God and the instructions of the Prophet Joseph Smith should ring as loud and clear today as they did before. Only those who prove obedient to the laws, commandments and counsels of God are qualified for the ministry. If the Prophet Joseph could speak to the missionaries of today, he would undoubtedly shout at the missionaries to get rid of their automobiles, checking accounts, radios, TV sets, and apartments. He would direct them to perform their labors without purse or scrip. Then they would have the spirit of their calling and they [60] would enjoy the power of God and the gifts of the Holy Ghost to attend them.
The Seventies should be the ambassadors of Jesus Christ. These are the men who must dedicate their lives to preaching the gospel to the nations of the world in the manner prescribed by the Lord.
...the main purpose of the Seventies, and the only real reason for their being brought together as an organization, is the dissemination of the Gospel, and when a man ceases to be a missionary he ceases to be a real Seventy. (Antoine R. Ivins, Imp. Era 35:215)
The Lord Himself designated that their labors should be "whithersoever he himself would come." Thus they are called to one of the highest appointments ever committed to mortal men. Only a few men on earth are ever called or ever attain to that lofty office in the Priesthood of God. It is a test of their integrity; it is a measure of their love for the Savior.
[61] Chapter IV
WITHOUT PURSE OR SCRIP
And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. (Luke 9:3)
LABORERS FOR THE HARVEST
Jesus Christ had the most important message ever given to men on the earth. He needed laborers to deliver that message, but the "laborers were few, and the harvest was great." He chose humble servants who would go into all the world "whithersoever he himself would come," and He called and ordained them as Apostles and Seventies. His choice of disciples was not from among the "wise and prudent", but rather from among the meek and lowly. The pathway of these disciples was to be one of trials, persecution and afflictions. They were to be "hated of all men" for His sake, and only those who could endure to the end would be saved. Those who rejected their message would be cast out. Jesus taught them, led them, and became their exemplary leader. He endured all things in his ministry that it might be a pattern for his disciples. He took neither "gold nor silver" and commanded His disciples to do likewise, declaring that the "disciple is not above his master, nor the servant above his Lord." Though it was a humble beginning, it was not to be a small one. His work would grow as a small acorn that blossoms into a mighty oak--and His kingdom would eventually fill the earth and every knee would bow and every tongue confess that Jesus was the Christ.
To become such a missionary was a cross too heavy for most men to bear; it was true in the days [62] of Jesus and it is true today. Nevertheless, the Lord commissioned His Twelve and Seventies with the Gospel of salvation and established a missionary system by which His disciples would always be known--traveling without purse or scrip.
As soon as Jesus began His ministry, He called others to assist Him. Among the first disciples to be called into His missionary work were the Twelve Apostles.
And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
Provide neither gold, nor silver, nor brass in your purses, Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but it be not worthy, let your peace return to you.
And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (Matt. 10:1,5,9,10,12,13,14,15,42)
When these Apostles had been selected, Jesus gathered other disciples to assist the Twelve in the work of the ministry.
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he [63] himself would come. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
PRIESTCRAFT--THE SALARIED MINISTRY
Even since Jesus sent disciples into the ministry, men have tried to change the method of performing that work. In almost every instance the ministry has become a means of making a living, or of seeking wealth.
Following is an excellent editorial on the subject of performing the ministry without purse or scrip, as the Lord intended it.
In sending forth His Apostles on their first mission our Lord gave explicit instructions as to where they should go, whom they should approach, what they should preach and what to expect by way of material support. They were to take neither money nor food, and even extra or superfluous clothing was forbidden. On entering any city or town they were to make reasonable inquiry for worthy or righteous citizens, and then apply for food and lodging to meet their needs. Those ancient missionaries were to travel without purse or scrip--the latter to be understood as a bag, pouch, or wallet in which it was usual in that day for travelers to carry a small supply of food. Concerning those who should receive them, because they were from Him, and minister unto their needs, this combined assurance and promise was given:
[64] He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
He that receiveth a prophet in the name of a prophet shall receive a prophet's reward: and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
There was deep purpose in having these men look directly for material sustenance to those unto whom they were sent, for thereby would they be brought to realise their ultimate dependence upon divine bounty, even for their daily bread. They should have been prepared for this in large measure, for on an earlier occasion the Lord had admonished them to take no thought as to what they should eat or drink or wear; and the lesson had been emphasized by the trenchant question: "Is not the life more than meat, and the body than raiment?" They had to be assured that their Heavenly Father knew well that they had need of food and clothing; but they were adjured to seek first the kingdom of God and His righteousness, with the assurance that all else that was needful should be added.
For many decades of missionary service in the present dispensation the Elders of the restored Church traveled in much the same way as did the Apostles of old, depending for their support upon the people amongst whom they laboured, feeling that the Lord would move upon the hearts of the people to meet their necessities. Under such conditions missionaries are impelled to close communion with the Lord, feeling as they do their direct and absolute dependence upon Him even from meal to meal.
[65] Throughout the many missions of the Church in all countries there is abundant demonstration of the fact that wherever the people impart of their substance to assist the missionaries, disciples are found and converts made. The Elders should be in a receptive state of mind, ready to accept the hospitality offered them, and must not fail to invoke the divine blessing upon the individual, family or household from whom they receive such aid.
This is the Lord's way. Blessings beyond all earthly reckoning await those who thus give and those who receive. Herein is prescribed a test whereby we may know who are, indeed, the Lord's disciples (J.E.T., Mill. Star 88:248)
The work of the ministry was appointed to the Twelve and the Seventy, without purse or scrip. The offices of the Twelve and Seventy were not to be discarded--neither was this system of missionary work.
Only the true servants of God would venture into the ministry without purse or scrip. Such a system required exceptional faith in God and would discourage frauds from making an enterprise out of it. It was a wise and precise method of sifting the dross from the genuine. The faithless, the conniving, and the unappointed, would shrink from such a call.
History has revealed that within a hundred years the gospel, and the organization of the Church, began its gradual fall into apostasy. The work of the ministry was soon transformed into a craft or an enterprising business.
The ministers of today who defend a salaried clergy are using very much the same argument--
...that once made such a stir in Ephesus, where Paul, the great Apostle, was proclaiming the [66] Gospel free of charge. Demetrius, the silversmith, who with others was engaged in making statuettes of Diana, perceiving that the Gospel was opposed to this trade, addressed his co-laborers as follows:
Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people *** so that this our craft is in danger.
That was the difficulty then, and that is the trouble anticipated as a result of the labors of the ministers of the Gospel now.
The salaried ministers and their champions need to be reminded, it seems, of the fact that no objection is raised to a minister of the Gospel receiving the necessaries of life at the hands of those to whose spiritual wants he administers. That is not the point at all. Our Savior in sending His disciples out to preach the Gospel states expressly that "a laborer is worthy of his food" (Matt. x:10, revised version), and Paul emphasizes this truth in his instructions to the churches. About this, then, there is no difference of opinion.
A great many of the ministers of the world, however, are not content with this. The preaching of the Gospel has been made a profession, a trade, a means whereby to make a living. And many look upon it in no other light than any other secular occupation. When it has come to this that a young man with no religious inclination whatever goes to college, studies theology and looks about for a chance to be appointed a preacher at a stipulated sum a month, then it [67] is time to raise an earnest protest. Then the Gospel is made merchandise and the sanctuary defiled to a lamentable degree. How many ministers act as if they considered the house of the Lord a market place. With them the only question is to get the most remunerative position possible. This is the objectionable feature of a stipulated salary for preachers. Were there no money in preaching, only those who were called by God and felt it a duty to obey would engage in it. Then the power of the Gospel would go with its proclamation and Christianity would be saved from being a farce. (Mill. Star 55:298)
One of the distinguishing features of the true Church of Jesus Christ is that no one should receive a salary for preaching the gospel or laboring in the church. In the Book of Mormon a man named Nehor taught the Nephites that every priest and teacher ought to be supported by the people, and that priests should not labor with their own hands for their living. Alma, who was the chief judge, and a prophet of the Lord, said this was "priestcraft" and that it was opposed to the work of God.
Men called to labor in the church as "standing ministers in Zion" are required to labor with their own hands for their living. Those who are called to "the ministry abroad" as missionaries are required to "travel without purse or scrip." This is the mark of the true servants of God. Any other system is priestcraft--yet priestcraft is the most popular system of operating the churches of today.
TAKE "NO PURSE NOR SCRIP"
In July of 1830, only four months after the organization of the Church of Jesus Christ of Latter-day Saints, the Lord gave a revelation instructing [68] the missionaries to take "no purse nor scrip, neither two coats." (D. & C. 24:18) Two years later the Lord re-affirmed this important principle in connection with the ministry.
...it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power; for I suffered them not to have purse or scrip, neither two coats. Behold, I send you out to prove the world, and the laborer is worthy of his hire.
And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst. Therefore, take no thought for the morrow, for what ye shall eat, or what ye shall drink, or where withal ye shall be clothed. (D. & C. 84:77-81)
Thus, another ancient but important principle of the gospel was revealed in this dispensation. Not only was the office of the Seventy and the Twelve restored, but also the unusual and important pattern of their doing missionary work. A very noticeable and strict emphasis is given by the Lord in this missionary allocation:
Therefore, let no man among you, for this commandment is unto all the faithful who are called of God in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom. (Doc. & Cov. 84:86)
This commandment was a new test of faith and courage for all who were called into the ministry. However, the Lord added the promise that--
[69] ...I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up. (D. & C. 84:88)
When a person depends on the Lord for his daily bread, and a place to sleep, his faith is increased. He is also brought very close to the people who administer to his wants. In addition to the necessities of food, shelter, and clothing, the missionary would need protection from mobs and persecutors. In such circumstances the missionary is brought very near to the Lord.
The Lord also added the promise that "if any man shall do my will, he shall know of the doctrine, whether it be of God." Soon there were scores of missionaries bearing testimony of the Lord's protection and care.
Every young man who goes out--as in the case of our young men who are constantly going--goes without purse or script. What is the result? They have to feel after God. If they want a pair of pantaloons they have to ask God to obtain them. If they want a meal of victuals, they have to exercise faith on this account. In sending out my sons to preach the Gospel, or having them go, I would not give them one dollar to go with; and while I am on this subject I will say, the father who gives his sons money to go and preach the Gospel, does them the greatest injury he can do. I would not do it if I had millions at my disposal. I would not give them a dollar. Let them go out and feel after God, and obtain a knowledge of God, through faith and through mighty prayer. When a man is hungry; when a man is without friends; when a man has no place to sleep, he will, if he believes in God, and His gifts, be certain [70] to go to Him and ask Him to furnish that which he needs, and when his prayers are answered he has greater faith next time. (George Q. Cannon, J.D. 24:345-346)
John Taylor added his testimony by saying:
We used to be in the habit of going without purse or script. That is the way I have travelled hundreds and thousands of miles, but then we felt as the disciples of old did. (J.D. 12:48)
Traveling like the old apostles and disciples made them feel like them--and gave them the same spirit and faith which had characterized them. Taylor also stated:
...and I see those all around me, here in the assembly, who, as well as myself, have traveled thousands of miles--I have travelled hundreds of thousands of miles--on the same principle as the ancient apostles did, trusting in God for sustenance while proclaiming the principles of life to the people. Men do not always appreciate this; but that makes no difference, the principle is the same. (J.D. 5:285)
In 1852 President Brigham Young sent John Taylor to New York to establish a newspaper called "The Mormon" as a means of preaching the gospel in that locality. Taylor was sent there ""without purse or scrip." President Young later complimented him by saying:
With regard to brother John Taylor, I will say that he has one of the strongest intellects of any man that can be found; he is a powerful man, he is a mighty man, and we may say that he is a powerful editor; but I will use a term to suit myself, and say that he is one of the [71] strongest editors that ever wrote. Concerning his financial abilities, I have nothing to say; those who are acquainted with the matter, know how "The Mormon" has been sustained. We sent brother Taylor, and other brethren with him, to start that paper without purse or scrip, and if they had not accomplished that object we should have known that they did not trust in their God, and did not do their duty. (J.D. 4:34)
Other missionaries gave similar testimonies to the Lord's sustaining hand. The Apostle Orson Pratt probably spent more years in the ministry, preached more sermons, and traveled more miles than any other man in the Church. His missionary labors were accomplished without purse or scrip through his childlike faith in that system. Orson declared:
This generation have been calling a long time for miracles; but one of the greatest miracles in the last days, in my estimation, is the fact that scores and hundreds of missionaries of the Latter-day Saints are traveling the globe, going from nation to nation, upon the principles that the ancient Apostles traveled--namely, without purse or scrip. Is not that a miracle? Has there any such thing happened before for many generations as people traveling over the whole earth, starting from their homes without purse or scrip?" ***
Says one, that looks rather hard. It does not look hard at all; for that same God that gave the commandment is able to bear you up; he is able to sustain you. *** The Lord will always provide some way to get along; and the faithful servant of God has nothing to fear only his own weakness and his own imperfections and follies; these things he has to fear the most. (J.D. 6:270-271)
[72] But for some men the ministry was a great test of their faith and they failed to meet the call. Brigham Young relates one such incident:
It was at the same Council that Daniel Copley, a timid young man, who had been ordained a Priest, and required to go and preach the Gospel, was called to an account for not going on his mission. The young man said he was too weak to attempt to preach, and the Council cut him off the Church. I wonder what our missionaries now would think of so rigid a discipline as was given at that time thirty one years ago, under the immediate supervision of the Prophet. (J.D. 11:8)
On the other hand, Brigham Young was perhaps the foremost example of faithfulness in meeting such a call. Here is his testimony of the sacrifice he made to perform a mission:
I was sick and destitute when I started for England, with not a member of my family able to bring me a drink of water. When I was able to walk ten or fifteen yards to a boat, I started. For an overcoat I had a little bed-quilt my wife used to put on a trundle bed. When I landed in England I had six shillings. Who administered to me? The Lord, through good men. (J.D. 7:229)
* * *
For me to travel and preach without purse or scrip, was never hard; I never saw the day, I never was in the place, nor went into a house, when I was alone, or when I would take the lead and do the talking, but what I could get all I wanted. Though I have been with those who would take the lead and be mouth, and been turned out of doors a great many times, and could not get a night's lodging. But when I was mouth I never [73] was turned out of doors; I could make the acquaintance of the family, and sit and sing to them and chat with them, and they would feel friendly towards me; and when they learned that I was a "Mormon" Elder it was after I had their good feelings. (J.D. 4:34-35)
The commandments of God are not meant to be a burden on men, nor to be unbearable. They are a means of increasing a man's faith, blessing him with the Spirit and power of God, and helping him accomplish an important work. Men differ very much in their faith. Thus their response to an office or calling can be a measure of their faith. One man with sufficient faith might be able to live and travel without purse or scrip successfully, but another man might utterly fail. Nevertheless, the aim of every Priesthood holder should be to seek diligently in carrying out the commandments of the Lord. Failure can mean condemnation.
Elders who had sufficient faith in traveling without purse or scrip were not to beg too much from their hosts. The purpose of traveling without purse or scrip was for obtaining only the necessities of life. Brigham Young counseled:
If any of you take the hint, go from here without purse or scrip, unless the brethren give you something; leave all you can with your families, and do not beg creation dry. Preach the Gospel, gather the poor, and bring them home to Zion. Return naked and barefoot rather than come in carriages procured with money obtained from the poor and destitute. (J.D. 7:230)
There is danger in being a wealthy missionary. President Young warned:
[74] The meek and lowly Jesus sent his disciples without purse or scrip; and when the honest in heart see our Elders go in the same manner that Jesus' disciples did, with the doctrine that he delivered to his disciples, and preach without purse or scrip, our Elders will find plenty of honest-hearted persons, who will receive their testimony. But when the Elders go into the great cities, hire large halls and hire carriages to ride to their pulpit in, the people say it is a speculation, and such Elders do not have much of the Spirit of the Lord to preach to the people. (J.D. 13:90)
The "speculation" that Brigham speaks of is using the gospel to get rich. Many evangelistic ministers of today have established multi-million dollar businesses out of religion. Such speculative and enterprising systems are alien to the simple system of traveling without purse or scrip as Christ commanded them to do.
President Young was emphatic upon this point and required the missionaries not to come home with any extra wealth obtained in the mission field. He said:
If you cannot by such a course come home with shoes, come home with moccasins; and if you are obliged to come barefoot, tar the bottoms of your feet; and the sand sticking in the tar will form a sole; and thank God that you have arrived here in that way rather than in a carriage. (J.D. 7:230)
President Young was not asking the Elders to do anything that he had not done. He recalled:
I used to travel without purse or scrip, and many times I have walked till my feet were sore [75] and the blood would run in my shoes and out of them, and fill my appointments--go into houses, ask for something to eat, sing and talk to them, and when they would commence questioning, answer them. Converse with them until they have given you what you want, bless them, and, if they wish, pray with them, and then leave, unless they wish you to stay longer. If you have an appointment, and are obliged to go here and there on your mission, go like Saints--humble before the Lord, full of faith and the power of God, and you will find the honest in heart, for the Lord is going to save a great many. (J.D. 13:89)
Such experiences were a means of accomplishing an effective missionary work. When people help the poor, they are drawn to them by the spirit of the Lord. True disciples are determined in just such a manner. In many instances God would touch the hearts of people even before the missionary arrived.
The missionary work of the Church in its early years was performed entirely according to these admonitions, and the promise of the Lord was fulfilled, as His servants who were engaged in this service can and do testify. Their way was opened up before them. God raised up friends to minister unto them. Often by dream or vision people were prepared for their coming, knew them as soon as they saw them, and supplied them with things that they needed.
By this means they obtained access to the homes of true disciples, and by personal conversation convinced them of the truth of the great latter-day work. Usually it was the poor who entertained them, gave them food and shelter and helped them in their labors of love. (Mill. Star 69:88)
[76] An example of the Lord's sustaining a worthy missionary is recorded in the Book of Mormon when Amulek met the Prophet Alma:
And the man said unto him: I am a Nephite, and I know that thou art a holy prophet of God, for thou art the man whom an angel said in a vision: Thou shalt receive. Therefore, go with me into my house and I will impart unto thee of my food; and I know that thou wilt be a blessing unto me and my house. (Alma 8:20)
When a righteous person sees needy souls--especially those who are serving the Lord in the ministry--he is impressed to give some of his substance to aid them. The man of God who has brought the message of life and salvation to the righteous will not long be permitted to suffer hunger and discomfort, much less wander about in thread-bare clothes, without a place to lay his head.
Missionaries receive good at the hands of people and they also receive the evil, but notice the spirit and influence which rested upon these Elders in this experience:
The crowd that gave us the "purse" and a Catholic neighbor having read the tracts had aroused the police and we were arrested. It was a long distance to the Catholic town where the prison stood; we were forced to retrace our steps. But O, the heavenly influence that came to us in that prison shortly after midnight; it was like the sweet influence in the Temple of the Lord.
The experiences following, however, were glorious, and all ended well. We distributed a great many tracts, bore our testimony to many who had never heard the gospel, and under conditions that they will not soon forget, left our warning with them. I can say it was the [77] grandest experience of my life, and I thank our Heavenly Father for it. (Julian E. Young, Mill. Star 64:435-436)
It is regrettable that there are so few records of the journeys and experiences of the early missionaries who filled their missions without purse or scrip. Little entries tell a very minor story, such as:
Sat. 26, 1857--Capt. Wm. G. Young's train arrived in G.S.L. City with the last of this season's immigration. Among the returning Elders in this train was A. Milton Musser, who returned home from a five years' mission to India and England, during which he had circumnavigated the globe, traveling as a missionary "without purse and scrip." (Church Chronology, p. 59)
The author of this book is not without experience in this method of doing missionary work. I filled a mission to Southern California from 1948 to 1950, traveling two years without purse or scrip. I can testify that this principle of missionary work can be done in our time, and that the Lord blesses and guides those who will do it. We labored for over a year in an area which had strict laws against any form of door to door soliciting; nevertheless, we discovered ways and means of accomplishing our work in the manner prescribed by the Lord.
Numerous and miraculous answers to prayers attended our labors. Many times after seeking all day for food and lodging, we would kneel down and pray--then be quickly welcomed into the next house we went to. Once after praying for a better pair of shoes, a new pair was given to us within 24 hours. After praying for better clothes, a nearly new suit was given to us that same week. Astounding blessings [78] came upon the people who aided us in our needs--blessings that the Lord had promised.
Testimonies were obtained by both the missionaries and the people who helped them through the principle of laboring without purse or scrip. The obedient disciples learned to live by the small still voice of the spirit--and often dreams of warning or instruction attended them.
The missionaries who have tried both systems usually agree that their labors without purse proved to be the most eventful and spiritual. A typical remark of two elders who tested both systems was made by Elders Jacob Riches and William Gibby, who wrote:
We rejoiced in our labors and felt thankful for the good treatment we had received. We are thoroughly convinced that preaching the Gospel without purse or scrip is the proper way. (Mill. Star 68:813)
Every missionary who has labored in the ministry learns the spiritual beauty of the gospel. Those principles reflect from them as guiding counsel to other missionaries who are just beginning in the ministry. As one apostle advised the missionaries:
Trust in the Lord in faith and you shall not be confounded; nor will He leave you destitute or friendless. Keep in view the purpose and object of your missions. Do not waste the precious moments, but employ your time to the very best possible advantage.
Search diligently for the honest in heart. Get near to them in the spirit of this ministry. Converse with them in their homes when they are willing to receive you. Do not be disputatious nor contentious. Preserve yourselves in honor, virtue and integrity. Seek [79] the Lord in private prayer. Bear testimony to the glad tidings of the latter-day dispensation. Be not weary in well doing. Serve the Lord with a glad heart and a cheerful countenance, with earnest zeal tempered with discretion, and the Lord will open your way, raise up friends to aid you as you need, fill your souls with joy, your minds with light, and your bodies with vigor. He will give you the victory over all who rise up against you, and return you to your homes with honor upon your heads, and, with those whom you shall bring to a knowledge of the truth, will crown you with everlasting glory in His eternal presence.
Such instructions are a guide for the caliber of men who are the Lord's disciples--and the obedient disciple can bear testimony to the truthfulness of such directions and promises.
SEEKING THE RIGHTEOUS AND WARNING THE WICKED
The grand purpose of missionary work is to seek out the righteous and warn the wicked. Traveling without purse or scrip is designed to easily accomplish both.
It is plain from these words of the Lord that He designed that His Elders should in this manner leave the inhabitants of the earth without excuse. But if they carried money with them, and relied upon it, would they be in a position to carry out the instructions which He gave in this revelation?
The design of the Lord, as set forth in this revelation, was to enable the Elders to find His disciples, or those who were willing to receive the message He sent. What better plan than this could be devised for accomplishing the end the Lord had in view? Who is there [80] among men that can suggest anything better? A man who goes without purse or scrip to preach the Gospel is compelled to be active in searching out the honest-in-heart. Necessity compels him to do this. And in doing this he reaches two important ends--he finds the disciples of the Lord, and he leaves the rest of the people who will not receive him nor administer to his wants nor listen to his testimony, in a position to be judged and condemned for rejecting the message of the Lord. ***
But when a people become so hardened as to reject the message which the Lord has sent, and close their doors against the Elders, they should be left for the Lord to send the other testimonies, in the shape of judgments, which He said should follow the testimony of His servants. If they are disciples of the Lord, they will receive His servants and administer to their wants. When they receive not the Elders the course to be pursued is plain. (Mill. Star 53:549-50)
Those who gave the missionaries food or lodging were blessed. Those who rejected them, or persecuted them, would receive judgment.
...and although we may not succeed in converting many to the Gospel, yet our duty is to warn them, and by this means assist the Almighty in this great latter-day work. ***
It is evident to our mind that some of the reasons that the Almighty had in view in commanding the Elders to go forth two by two without purse and scrip were, that they might the more speedily and thoroughly accomplish the work and prove the nations, that they might be left without excuse, and that He might be justified in pouring down the judgments upon them predicted by the prophets. (Mill. Star 48:515)
[81] The Lord has given these warnings in conjunction with the message of salvation from his disciples.
And shake off the dust of thy feet against those who receive thee not, not in their presence, lest thou provoke them, but in secret; and wash thy feet, as a testimony against them in the day of judgment.
(D. & C. 60:15)
* * *
After your testimony cometh wrath and indignation upon the people. For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand. And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. (D. & C. 88:88-90)
* * *
Therefore, as I have said in a former commandment, so I the Lord say again unto my apostles; go ye alone by yourselves, whether in heat or cold and cleanse your feet in water, pure water, it matters not whether it be by the running streams, or in your closets; but leave these testimonies before the Lord and the heavenly hosts. (1880 Revelation to John Taylor)
* * *
This practice of warning the nations has almost been entirely forgotten. It was even neglected during the 1880's as F. D. Richards mentioned:
But there is one ordinance that the Elders may have perhaps neglected--and I do not know but I have myself--and that is, that if we en-[82]ter a house and the people thereof receive us, there our peace should abide. This was the instruction of the Savior in His day; and if we enter a house and the people receive us not, then we should go away and return not again to that house, and wash our feet with pure water, as a testimony against them in the day of judgment, and thus bear witness unto the Lord that we have offered them salvation, that we have sought to preach them the Gospel of peace and desired to administer unto them a blessing. The same is applicable to a town, village, or city that rejects you. In this way you do your duty and leave them in the hands of the Lord. (J. D. 26:1)
The missionary work is intended to be a means of judgment--a blessing for the obedient and a cursing upon the disobedient. Traveling without purse or strip is a simple means of accomplishing that purpose.
EROSION OF A PRINCIPLE
Since missionary work without purse or scrip is not taught or practiced by the Church today, it is necessary to review history and understand the reasons why it ceased. The inclination for missionaries to write home for money, or for the parents to send it, began to creep into the Church during the days of Brigham Young.
1870:
We have been hearing about the Latter-day Saints preaching. I think if our Elders were to go without purse or scrip and had nothing to fall back upon, and could not write here for means, but were obliged to take their valise in their hands and preach the Gospel as we used to do, they would be much more successful than they are and would find many more who would be [83] willing to listen to their testimonies. (Brigham Young, J.D. 13:89)
1897:
Some are of the opinion that an Elder now in going abroad must have ten or fifteen dollars a month from home to sustain him; and he desires to get some information on the subject. He quotes the 86th paragraph of the 84th Section of the Book of Doctrine and Covenants, which reads as follows:
"Therefore let no man among you (for this commandment is unto all the faithful who are called of God in the Church unto the ministry), from this hour take purse or scrip, that goeth forth to proclaim this Gospel of the kingdom."
There is no qualification about these words of the Lord; and though the revelation in which they are contained was given in 1832, we know of no command that has changed their force since they were given. (Mill. Star 53:348)
1900:
"In the old days missionaries went out without purse or scrip, and depended on the Lord," he [John W. Taylor] said. "That's how my father went. That's how I went on my mission to the Southern States. And let me tell you, Nettie, after you've missed a few meals, you really get the spirit." He grinned. "No community is too hostile, no door too tightly closed, if you're hungry enough. Today," he shrugged, "Elders in the field get money from home. They come to depend on the money and not on the Lord." (Family Kingdom, Samuel W. Taylor, p. 79)
1903:
We are favored with another letter from President A. H. Schulthess of the German Mission, in regard to the practical work of preaching the [84] Gospel without purse or scrip. As an experiment it appears to give wonderful satisfaction, and will doubtless be increasingly practised where faith and conditions are in harmony (or can be made such) with the suggestions which emanated from the authorities in Zion. ***
I might mention that the reports of the Elders who gave this (new, yet old) method of preaching "without purse or scrip" a trial, are very encouraging. To give you an idea I will mention Brother Heppler, President of the Dresden Conference, who says, speaking of the Elders in his conference: "The brethren here have made the most pronounced success in traveling without purse or scrip. *** Elders Wilson and Jonasson of the Frankfurt Conference say: "Brother Jonasson and I made a trip in the Odenwald without purse or scrip, and met with splendid success. We were gone sixteen days and did not want for anything, besides having M.14.60 given to us. My testimony is indeed strengthened, and I realize it is the only way to preach the Gospel. Never did I feel better in my life than those few days; I am only sorry we did not start this before." Elder J. L. Woodruff, President of the Berlin Conference, and Elder W. F. Kotter of Stettin, say: "Never in our lives did we feel better than when we were out trusting in God and his promises. We were astonished at the many splendid opportunities we found to preach the Gospel, and never before did we feel the power of the Lord with us as we did then." (Mill. Star 62:747)
1903:
The effort is being made by two or three Elders in different conferences to travel and preach without purse or scrip. The success that has attended their efforts encourages us to hope that in every conference there will [85] soon be at least one Elder who is following this plan. (Mill. Star 62:747)
1907:
The Elders of the Church of Jesus Christ of Latter-day Saints who are sent out into the world as missionaries receive no pecuniary reward for their labors. They either travel on the ancient apostolic plan which Jesus gave to His Apostles, as recorded in Matthew 10:9-14, or pay their own expenses, sometimes aided by their relatives and friends at home. (C. W. Penrose, Mill. Star 66:88, Feb. 7, 1907)
1910:
The Lord was true to His word, and though they might be sometimes sorely tried, yet they failed not nor were suffered to perish.
This is the correct method of preaching the Gospel to the world. It is, doubtless, fraught with many difficulties and proves a trial of faith, a test of endurance and a standard to which all are not able to attain, but it affords opportunities to reach people who otherwise might never be brought to an understanding of the truth. On general principles the Lord's way is the best. In later times circumstances and conditions have changed and methods have been followed not strictly in accordance with that which we have indicated. Perhaps in many instances there has appeared to be no need to follow the old plan. Men called to go on missions have acquired means to pay their own way or have been supplied with them by their relatives. This has been more comfortable for them than traveling strictly without purse or script, but it is questionable whether these seeming advantages are really so either to the Elders or the people to whom they are sent. (Mill. Star 69:89)
[86] 1911:
It is very gratifying to read the reports from our elders in their various fields of labor who are traveling--as formerly commanded--"without purse or script," in which they relate many instances of the manifestation of divine favor in such signal providences, in their experiences, of the necessary supplies being provided and favors shown; coming as many of them have, from such unexpected sources.
While it is not our province, much less our purpose, to call in question the custom which seems to have become common to provide the elders in the countries of Europe as well as in some of the islands with the necessary funds for their support, it will not be out of place to mention that according to statements made, that in the main it costs from fifty cents to one dollar per day for each elder, while in some instances it reaches the sum of one dollar and fifty cents each day. (Liahona, The Elders Journal, Aug. 15, 1911)
1910:
And he that doeth not these things is not my disciple: by this ye may know my disciples.
How specific were these instructions that were made applicable to every man who should perform missionary labor then, or at any future time.
Heaven never, no, never at any time failed to respond to the prayer of faith offered in humility by any worthy elder for assistance in a time of actual need when out proclaiming the gospel.
Such experiences are priceless; and my sympathy goes out and partakes somewhat of pity when I learn of an elder going abroad and retiring without the choice experience of being compelled to trust alone in God and receiving direct answer to prayer in the blessings bestowed. (Liahona 7:523)
[87] 1921:
Now I do not say that this [referring to preaching without purse or scrip] should be done now. I believe that as circumstances change, the Lord changes his commandments to correspond therewith... So in these times conditions have changed very much from those times. (C. W. Penrose, Conference Rept., Oct. 1921)
* * *
Note the spirit of compromise and lack of faith as men begin to reject the Lord's instructions. The self-justification that "the Lord changes his commandments" is totally unfounded and is certainly offered as an excuse for disobedience. The Lord did not change that commandment, and Penrose could not cite such a revelation; neither could anyone else.
There were dangers and pitfalls in allowing the gradual dissolution of traveling without purse or scrip. An excellent commentary on this was written by Dean L. Rasmussen, who wrote that:
Things are becoming institutionalized. The elders are getting used to money from home. The saints are getting used to sending it to them. The leaders are getting used to allowing it. What are they all getting used to? They are all getting used to faithlessness in an unrescinded commandment!
The whole matter hinges on whether the Lord actually revoked the commandment through His prophet, or not. If he revoked it, the church reacted in a mighty strange manner, not even informing those affected, the missionaries. If he didn't, the church is ... disobedient to the commandment. (The Saints vs. The Saints, Dean L. Rasmussen, p. 77)
[88] EXCEPTIONS TO THE RULE
There are certain occasions when it has not been wise to go without any money. At one time in the days of Jesus, He counseled some of those in the ministry not to go without purse or scrip. When the lives of the missionaries are in danger, they must resort to other measures.
Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. (Luke 22:36)
This method would be unwise when mobs or police who are hostile against the true Saints of God traveling without purse or scrip would be a means of exposure. On certain occasions in some lands or cities there were laws against such a system.
There may be peculiar circumstances surrounding the servants of God in some lands. For instance, on the continent of Europe there are places where, if men travel without money on their person, they are liable to be arrested and thrown into prison, as some of our Elders have been. But even under those circumstances a faithful Elder, who has constantly in view the words of the Lord respecting the manner in which he shall travel, will be able to fulfil the requirements which the Lord has made, and at the same time be able to avoid the penalties which are inflicted upon vagrants. (Mill. Star 53:350)
It was under these circumstances that the principle must be temporarily averted until conditions open up for them to continue as before.
[89] The faithful ones also gathered out, leaving the fields in many instances entirely bare, and in others so poorly represented that an Elder could scarcely get food, to say nothing about a coat, a pair of shoes, or means to help him to pay his traveling expenses. At this time, and now about 15 years ago, the word of the Lord came as of old that from that time forth those who should be called to go on missions should take their purse and scrip with them; and I well remember President John Taylor, according to President Young's instruction, preaching a powerful sermon on the subject, setting forth his reasons why it would, in the future, be necessary for the missionaries to take purse and scrip with them. (Mill. Star 49:51).
There is a danger in some lands of traveling without purse or scrip because the laws may classify such travelers as tramps:
In some parts of the world, it is true, an Elder traveling without visible means of support might be arrested as a tramp. *** In places where there is danger of being deprived of liberty because of being taken for paupers, sufficient money can be carried to demonstrate that they are not persons of that class. (Mill. Star 69:89)
Thus missionaries of today can travel "without purse or scrip" by depending upon the Lord and the people to sustain them with food, clothes, and lodging; yet they can carry money with them to prove to the law that they are not tramps.
The Lord never changed the system of traveling without purse or scrip as evidenced in a revelation to Wilford Woodruff in 1880:
[90] Therefore, let mine Apostles and mine Elders who are faithful obey my commandments which are already written for their profit and guidance.
Thus saith the Lord unto My servant, John Taylor, and my servant Wilford Woodruff, and my servant Orson Pratt, and to all the residue of mine Apostles: Have you not gone forth in My name without purse or scrip and declared the Gospel of life and salvation unto this nation and the nations of the earth and warned them of the judgments which are to come, as you have been moved upon by the power of the Holy Ghost and the inspiration of the Lord?
You have done this year by year for the whole generation, as men count time. Therefore, your garments are clean of the blood of this generation and especially of this nation. (Life of Wilford Woodruff, p. 530)
The Lord infers that they should continue to obey the revelations and commandments "which are already written for their profit and guidance." Then He continued by commending them for their labors without purse or scrip for a "whole generation" and because of it, their garments were "clean of the blood of this generation." This revelation gives no hint to any change in that policy until "the judgments" come.
PROVISIONS FOR MISSIONARIES' FAMILIES
Many qualified and experienced missionaries with families were called on several missions. But while they were away it was necessary that their families be provided for. The Lord gave instructions for members of the Church to aid the families of the missionaries:
[91] Behold, I say unto you, that it is the duty of the church to assist in supporting the families of those, and also to support the families of those who are called and must needs be sent unto the world to proclaim the gospel unto the world. (D. & C. 75:24)
President John Taylor added:
And when they are away, it is not proper that they should feel worried and concerned about their families at home; and therefore we will call upon our brethren here who preside, to see that the families of the missionaries are looked after, that they may not suffer. I hear men sometimes pray God to bless and provide for the families of those on missions, and in their prayers they are ever mindful of the poor. This is all very well so far as it goes, but it does not go very far. My feelings are, never to ask the Lord to do anything I would not do myself. If I were a woman--but then I am not, you know, and I do not know much about it--but if I were a woman, the wife of one of the missionaries abroad, I would much rather have a sack of flour, a little meat, some butter and cheese, a little firewood, or coal, and a little cloth for myself and family, than all the prayers you could offer up for me. And if you want to see these folks taken care of, you must see to it yourselves. And you sisters of the Relief Society do not give your husbands any rest until these families are all provided for. (J.D. 20:47)
Five years later in Rexburg, Idaho, President Taylor said:
I requested Brother Preston, in talking about these things, to see that in the neighborhood [92] of every town there should be a piece of ground set apart for the benefit of missionaries' families, because we shall be calling upon the Elders to go forth and preach the Gospel, the same as we are doing in other parts of the land of Zion. I asked Brother Preston to set a pattern here in this respect to the balance of the land of Zion, and then report to me, and I would call upon all other peoples in the land of Zion to do the same, that the families of the missionaries may have bread and other supplies and thus be sustained and looked after, and not feel in any kind of bondage. Most of the missionaries, perhaps would not be in needy circumstances, but if they should there will be something for their families and they will have no excuse to back out under these circumstances. And then we call upon the older men among the Seventies and High Priests and upon lots of the young men to attend to these matters, and thus promote the welfare of all. (J.D. 25:266-267)
The money which is usually sent to the missionary now, should be given to the families of the missionaries. The missionary in the field should be provided for by the gentiles and the converts.
IN SUMMARY . . .
Thus the missionary system as outlined by the Lord is as follows:
A. Every Seventy was to continually prepare himself for the ministry. As a Seventy he is ordained to the ministry--not temporarily set apart for it.
B. As long as a man was a Seventy he should be qualified and willing to perform missions. His life should be a living sacrifice for the ministry with many missions to his honor.
[93] C. Every Seventy should perform their missions without purse or scrip.
D. Members of the Church are obligated to support the families of the Seventies while they were away on missions--not send money to the missionary.
This missionary system was a masterful plan designed to provide a way and means for every Seventy to fulfill the call to the ministry--and as many times as they may be needed.
In retrospect we find that the following particulars have occurred in regard to traveling without purse or scrip:
1. Parents and friends gradually increased financial gifts from home to the missionaries until the missionaries came to depend solely upon such means to sustain them.
2. There has never been a published order or message from the first presidency of the Church which forbid the practice of traveling without purse or scrip.
3. There has never been a revelation published which rescinded the practice of traveling without purse or scrip.
4. There has never been any given year in which that method of missionary work stopped. Even today a few missionaries somewhere will attempt it for a couple of weeks as an experiment.
For these reasons traveling without purse or scrip should be the rule for missionary work, not the exception.
Since missionaries are subject to their mission presidents and leaders of the Church, it would require only sufficient encouragement from Church lead-[94]ership to re-affirm this missionary system. All that is necessary for the Apostles and Seventies of today to make a success of this principle is to follow the example of those who