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WIDTSOE–PRIESTHOOD AND CHURCH GOVERNMENT (1939).
Age for ordination to Elder set at 19.
“We hereby approve the Twelve’s recommendation in letter of September 29, [1934] that a definite time be fixed for the ordaining of Priests to the office of Elder in the Melchizedek Priesthood, and that this age be 19, thus affording Elders the privilege of two years of training and experience before they become eligible for ordination to the office of Seventy.” (First Presidency, 29 Nov., 1934; Rudger Clawson “Book of Decisions-2”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 113)
Who should be recommended to become 70s.
“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.
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.
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.'”
(22 Aug., 1927, Council of the Twelve, by Rudger Clawson, President, and First Council of Seventy, by Rulon S. Wells, one of the Presidents; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 119)
Order of seniority in 70s quorums.
“All Seventies who are called in to or added to a council of a Seventies’ quorum should take their places in the order in which they are sustained before the quorum, irrespective of the order of their setting apart.” (29 Mar., 1928; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 121)
Purpose of quorums.
“Those ordained to the Priesthood, both to the Melchizedek and Aaronic, are organized into quorums in order that both the old and young may be taught and become familiar with the order of the Priesthood which they hold, its keys of authority, the field of endeavor occupied by each quorum, and its limitations. The method of conducting quorum meetings should always have this purpose in view.” (5 Oct., 1922; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 133)
Disfellowshipment by quorum.
“When a quorum withdraws its fellowship from one of its members, a report of the action of the quorum should be sent to the Bishop of the ward.” (9 May, 1916; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 141)
Non-members not to meet with quorums.
“Non-members of the Church should not be admitted to Priesthood quorums when the quorums meet.” (1928; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), pp. 155-156)
Restoration of blessings to re-baptized women.
“Women who have received their endowments and have been excommunicated from the Church, should have these blessings restored to them after being baptized into the Church. Inasmuch as women do not hold the Priesthood, it is unnecessary to submit each case for the written approval of the President of the Church, but members of the Council of Twelve, when visiting the stakes, may investigate each case on their own responsibility and restore former blessings upon women who had been reconfirmed members of the Church, having had that authority delegated to them in advance by the President of the Church. Therefore, such persons do not need to take their temple endowments again.” (13 Aug., 1925; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), pp. 213-214)
Instructions on appeals of church court decisions.
“1. Upon your having received from the Bishop notification of an appeal, it is your duty to acknowledge in writing the receipt of such notification.
2. Set the date for the hearing and notify the appellant, giving him due notice of such hearing.
3. Upon the convening of the Council (consisting of twelve members), the councilors should draw numbers. Those who hold even numbers, that is, two, four, six, eight, ten and twelve, are to represent the accused; those who have odd numbers, one, three, five, seven, nine, and eleven, will represent the accuser.
4. The President of the Stake should then designate one or more (depending upon the gravity of the case) to be spokesmen in each group.
5. Since it is assumed that each one present is only desirous of ascertaining the facts in the case, there can be no reasonable objection to questions being asked by any member of the Council. However, in an orderly conducted trial such questions should be propounded through those appointed to speak.
6. As the six men named above are appointed to ‘prevent insult or injustice’ to the accused, there is no reason for his bringing in other and outside counsel.
7. The accused may of course present any witness that he wishes.
8. After all evidence is in those appointed to speak will make their summary.
9. The President and his counselors will then retire, and after consultation with his counselors, the President will render the decision. The presumption is that the three of the Presidency will be united in this decision. The High Council will then be asked either to approve or disapprove of the decision. If a majority of the High Council endorse it, it then becomes the decision of the High Council.
10. If any of the High Councilmen or Presidency are interested in the case pending, or if they are in any way interested in the question, they should not act either as judges or as Councilmen.” (25 Jan., 1938; Rudger Clawson “Book of Decisions-2”; in Widtsoe, Priesthood and Church Government (1939 edition), pp. 230-231)
Non-members as witnesses in Church Courts.
“It has been and is regarded by the Church authorities as inadvisable generally to bring non-members of the Church before tribunals either in the stakes or missions. If, however, a non-member is considered to be a material witness, the trial body may consider the advisability of securing the evidence of such a witness through a properly arranged interview with the witness, directed by the tribunal. In the event, however, that the testimony is secured at such an interview, great caution should be exercised in the acceptance of such testimony when not generally corroborated by witnesses appearing in due course at the trial.” (21 Jan., 1932; Rudger Clawson “Book of Decisions-2”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 237)
Right of Bishops to select counselors.
“Counselors to Bishops should be the direct choice of the Bishops themselves, subject, however, to approval of the Stake Presidency and High Council, also subject to the approval of the Apostle setting them apart. Names of Bishop’s Counselors need not be submitted to the First Presidency for approval.” (15 Aug., 1922; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), pp. 245-246)
Procedure for ordaining 70s.
“Men to be ordained Seventies are to be recommended to the First Council of the Seventy by the Stake Presidency on the forms provided for that purpose, after consultation with the Presidents of the local Quorum of Seventy, or after the sustaining vote at a Stake Priesthood meeting.
All Elders recommended to be ordained Seventies will be interviewed by a member of the First Council or a member of the Council of the Twelve before their ordination, which must be by a member of one of these councils. Recommendations to fill vacancies in councils should be submitted to the First Council of the Seventy before any of the men considered are consulted.” (25 Jun., 1930, The Council of the Twelve and The First Council of the Seventy, in Widtsoe, Priesthood and Church Government (1939 edition), pp. 246-247)
Choosing of Patriarchs.
“Patriarchs are chosen and ordained by the members of the Presiding Council of the Church, in accordance with the revelation assigning to the Twelve the duty of ordaining ‘evangelical ministers, as they shall be designated unto them by revelation.'” (18 Jun., 1918; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 247)
Keys vested in the President of the Church.
“The fulness of the keys of the Priesthood are vested in the President of the Church. The Apostles hold all authority and keys, but cannot exercise the authority which is vested in the President, except in case where the Apostle is elevated to the Presidency. There cannot be two authorities in the Church with equal jurisdiction at the same time, although there may be two quorums holding the same Priesthood and authority.” (22 May, 1935; Rudger Clawson “Book of Decisions-2”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 252)
Schedule of Council of Twelve.
“For purposes of effectively dealing with the business which comes before it, the Council of the Twelve is organized into a number of standing committees, including committees on Priesthood, Mission Presidents, Radio and Missionary Literature, Stake Conferences, and related activities. As special needs arise and as directed by revelation, special committees are formed in order to expedite business before the Council.
The Twelve meet every Thursday, first in a quorum meeting, then in connection with the First Presidency. The Twelve also meet as a quorum in special testimony meeting every three months.” (Widtsoe, Priesthood and Church Government (1939 edition), pp. 271-272)
Function of First Council of Seventy.
“The revelations on Church government make it clear that the responsibility of administering the keys of the Priesthood would devolve on the First Quorum of the Seventy were the First Presidency and Council of Twelve disorganized. In this responsibility their important function as a flexible administrative aid to the Council of the Twelve is made clear.
In view, therefore, of the rapid growth of the Church and the increasing number of Stakes of Zion, the calling of the First Council becomes most significant. They are commissioned representatives, as it were, of the Twelve and First Presidency. No better indication of the utility of such a flexible quorum, functioning under the direction of the ‘Traveling Presiding High Council,’ may be seen than the recent development of stake missions. This work, assigned to the First Council, which is itself a traveling presiding high council, has an important function in filling the gaps, as it were, within the expanding network of stake organizations, and co-ordinating their activities under the direction of the higher, governing councils. Such developments are only indicative of the work to which any or all members holding the Priesthood may be called. In the case of the First Council of the Seventy it is also important to note that their usefulness as a flexible administrative device is not restricted by their obligation to plan and promote the welfare of the Seventies of the Church. For in their capacity and association as ‘Minute Men’ among the General Authorities, their relationship to other Seventies become one of mutual stimulus, inasmuch as the quorums through the Church are not only provided with their own presidencies of seven, but are also grouped within the lesser territorial divisions of the Church with which the First Council are called upon to deal as General Authorities. Thus, in each stake of Zion the Seventies are under the immediate guidance and presidency of three Presiding High Priests and Twelve High Councilors of the Melchizedek Priesthood.” (Widtsoe, Priesthood and Church Government (1939 edition), pp. 281-282)
How Wards are formed.
“When, in the opinion of the Stake Presidency, a ward has grown so large that the membership would be benefited by a division, the matter should be taken up by the Stake Presidency. After a thorough investigation, should there be a consensus of opinion that it would be advantageous to all concerned to divide a ward into two wards, a recommendation to that effect, approved by the Stake High Council, should be sent to the First Presidency.
Should the Presidency approve the recommendation, the proposition would then be taken up with the people of the ward. Should the people give assent to the proposition, the Stake Presidency should proceed to select, under the usual conditions, a Bishop, and at a meeting especially called for the occasion, a new ward would be organized and the Bishopric presented for the sustaining vote of the people of the ward.
If an independent branch becomes so large that in the opinion of the Stake Presidency it would function more effectively as a ward, the proposition should be brought before the High Council. If the Stake Presidency and the High Council decide that it would be desirable to convert the branch into a ward, a recommendation to that effect should be sent to the First Presidency. The latter steps would then be similar to those taken in the division of a ward.” (Widtsoe, Priesthood and Church Government (1939 edition), pp. 319-320)
New mission president escorted to field by Apostle.
“A new president of a mission is to be installed, as far as possible, by one of the members of the Council of the Twelve, who shall accompany the new president to his field of labor and to the various districts of his mission.” (1929; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 341)
Seventies not to be ordained in mission field.
“Seventies should not be ordained in the mission fields, unless exceptional circumstances make such ordination necessary.” (1 Feb., 1927; Rudger Clawson “Book of Decisions-1”; in Widtsoe, Priesthood and Church Government (1939 edition), pp. 347-348)
Ordination of High Priests in mission field.
“If High Priests are ordained in the mission field it should be done under approval of the Council of the Twelve when one of the members is visiting the Mission.” (9 Sep., 1937; Rudger Clawson “Book of Decisions-2”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 348)
No endowments for women married to non-members.
“Women married to non-members of the Church should not receive their temple endowments. Women married to members of the Church who are not worthy of temple privileges should be allowed to take their endowments only upon the written consent of their husbands attached to the recommend and after the Stake President has made certain in conversation with the husband that it is wise to allow the woman to receive her endowments.” (Widtsoe, Priesthood and Church Government (1939 edition), p. 361)
Printed forms for ordinances only by issue of GA’s.
“Printed or written forms for ordinances of the Church should never issue except from and under the authority of the General Authorities themselves.” (23 Apr., 1931; Rudger Clawson “Book of Decisions-2”; in Widtsoe, Priesthood and Church Government (1939 edition), p. 367)
Dedicating homes.
“It is always customary in the Church to dedicate meetinghouses (after they have been fully paid for) to the Lord for sacred purposes.
It is customary also to dedicate the homes in which the Saints live, after they have been paid for, as a witness of the willingness of the family to obey the law of the Lord, and to secure divine protection from destructive forces, whether by natural elements or by evil-minded men.
Prayers of dedication should be simple appeals to the Lord, fitted to the intended use of the building, and as actual dedication of the building to the Lord.
No set forms are provided by the Church. Dependence is placed upon the guidance of the Spirit of the Lord on all such occasions.” (Widtsoe, Priesthood and Church Government (1939 edition), pp. 378-379)
1954 Edition: Changes from 1939 edition.
Democratic nature of priesthood downplayed.
Section heading on page 44 of 1939 edition, “A Democratic Basis,” was replaced by heading “A Royal Priesthood.” To the end of this section was added, in the 1954 edition, the following paragraph:
“The Priesthood does not partake of the nature of a democracy, for the people do not elect the officers, but this is done by the presiding authority; the people only sustain after nominations are made.” (Widtsoe, Priesthood and Church Government, 1954 edition, p. 44)
MP confusion surrounding 1831 conference downplayed.
1939 edition (p. 122):
“Ordination of the High Priests after the Organization of the Church. On the 3rd of June, 1831, the Elders from various parts of the country where they were laboring, came in; and the conference before appointed convened in Kirtland; and the Lord displayed His power to the most perfect satisfaction of the Saints. The man of sin was revealed and the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders.
Significance of the Occasion. A misapprehension has arisen in the minds of some respecting the statement, ‘The authority of the Melchizedek Priesthood was manifested for the first time upon several of the Elders.’ It has been supposed that this passage meant that the Higher or Melchizedek Priesthood was now for the first time conferred upon men in this dispensation. This of course is an error, since even before the Church was organized, the Apostleship, the highest authority in the Melchizedek Priesthood, was conferred upon Joseph Smith and Oliver Cowdery, and very probably upon David Whitmer also. The Prophet does not mean that the Melchizedek Priesthood was given for the first time in the Church. It was at this conference, however, that the special office of High Priest was for the first time conferred upon men in this dispensation, except in so far as Apostles are also High Priests (D&C 84:63); and of course as there were men who had been ordained to the Apostleship before the conference of June, 1831, in that manner there had been High Priests in the Church, but not otherwise.”
1954 edition (p. 122):
“The Important Conference of June, 1831. In the month of February (1831), the Lord commanded that the word be sent out to the Elders of the Church calling them from the east and from the west; from the north and from the south; to meet in conference and receive instruction. Accordingly a conference was set for June 3, which convened at Kirtland and continued until the 6th. The spirit of the Lord was displayed in a marvelous way, and the power of the evil one, which was made manifest in opposition to the work was successfully rebuked.
. . . .
In the minutes of the meeting the statement is made that the authority of the Melchizedek Priesthood was manifested and conferred for the first time on several of the Elders. This is an error, for the Melchizedek Priesthood had been conferred upon these and other brethren when they were ordained Elders. The meaning is clear that the office of High Priest is meant instead of Melchizedek Priesthood.”
Assistants to the Twelve.
“The First Presidency and Twelve feel that to meet adequately their great responsibilities and to carry on efficiently this service for the Lord, they should have some help.
Accordingly it has been decided to appoint assistants to the Twelve who shall be high priests, who shall be set apart to act under the direction of the Twelve in the performance of such work as the First Presidency and the Twelve may place upon them.
Assistants to the Twelve will labor under the supervision and direction of the First Presidency and of the Twelve.
The Assistants to the Twelve have jurisdiction in all matters assigned or delegated to them by the First Presidency and the Council of the Twelve. Being members of the general priesthood committee of the Church they are called to assist in the direction of all activities assigned to this committee.” (Widtsoe, Priesthood and Church Government, 1954 edition, pp. 129-130)
Weekly meetings between bishop and quorum leaders deleted.
The following from the 1939 edition (p. 142) was deleted in the 1954 edition (Widtsoe, Priesthood and Church Government):
“A regular weekly meeting with the Bishop and quorum presidency or group leader should be held, at which the Bishop should make his assignments for service to the quorum or group and receive reports on assignments made. The quorum presidency or group leader should then carry these assignments to the quorum or group for execution. (“A Guide for Quorums of the MP,” 3rd ed., 1930, pp. 84-85)”
Four standing quorum committees deleted.
The following from the 1939 edition (p. 157) was deleted in the 1954 edition (Widtsoe, Priesthood and Church Government):
“That is, the following four standing committees should be appointed:
1. Personal Welfare.
2. Class Instruction.
3. Church Service.
4. Social and Miscellaneous Activities.”
Suggested form of ordination deleted.
The following form of ordination from the 1939 edition (pp. 243-244) was deleted in the 1954 edition (Widtsoe, Priesthood and Church Government)
“Conferring the Priesthood. From the days of the Prophet Joseph Smith, ordinations to the Priesthood were directly to the office therein for which the recipient was chosen and appointed in form substantially as follows:
As to the Melchizedek Priesthood. ‘By authority (or in the authority) of the Holy Priesthood and by the laying on of hands, I (or we) ordain you an Elder (or Seventy, or High Priest, or Patriarch, or Apostle, as the case may be) in the Church of Jesus Christ of Latter-day Saints, and confer upon you all the rights, powers, keys and authority pertaining to this office and calling in the Holy Melchizedek Priesthood, in the name of the Lord Jesus Christ, Amen.’
As to the Lesser Priesthood. ‘By (or in) the authority of the Holy Priesthood I (or we) lay my (or our) hands upon your head and ordain you a Deacon (or other office in the Lesser Priesthood) in the Church of Jesus Christ of Latter-day Saints, and confer upon you all the rights, powers and authority pertaining to this office and calling in the Aaronic Priesthood, in the name of the Lord Jesus Christ, Amen.’ (Gospel Doctrine, 1928 printing, addendum.)”
Mention of non-quorum Apostles deleted.
The following section from the 1939 edition was deleted from the 1954 edition (Widtsoe, Priesthood and Church Government):
“Apostles Who Are Not Members of the Council of Twelve. When the duties of an Apostle, as a member of the Quorum, and the duties of all the members forming the Council, are defined, it is found that they are more definite and particular than are the duties of an Apostle who is not a member of the Twelve. (Keeler, 1929 ed., p. 141)
Now will it cause some of you to marvel that I was not ordained a High Priest before I was ordained an Apostle? Brother Kimball and myself were never ordained High Priests. . . . It was William E. McLellin who told Joseph, that I and Heber were not ordained High Priests, and wanted to know if it should not be done. Said Joseph, ‘Will you insult the Priesthood? Is that all the knowledge you have of the office of an Apostle? Do you know know that the man who receives the Apostleship receives all the keys that ever were, or that can be, conferred upon mortal man? What are you talking about? I am astonished!’ Nothing more was said about it. (Discourses of Brigham Young, 1925 edition, p. 218)
Patriarch to Church no longer instructs other patriarchs.
The following phrase in the 1939 edition (p. 276) was deleted in the 1954 edition (Widtsoe, Priesthood and Church Government):
“They receive instructions from the Patriarch to the Church.”
Stake President to call and set apart stake missionaries.
“The following is a list of some of the principal duties of the Stake Presidency:
. . . .
11. To call and set apart stake missionaries.”
(Widtsoe, Priesthood and Church Government, 1954 edition, p. 289; not in 1939 edition.)