The Great Apostasy Part 9

7. We cannot follow here in detail the doings of this bold reformer.

Suffice it to say, he was not long left to fight singlehanded. Among his able supporters was Philip Melancthon, a professor in Wittenberg.

Luther was summoned before a council or "Diet" at Worms in 1521. There he openly declared for individual freedom of conscience. There is inspiration in his words: "I cannot submit my faith either to the pope or to the council, because it is as clear as the day that they have frequently erred and contradicted each other. Unless, therefore, I am convinced by the testimony of scripture, or by the clearest reasoning--unless I am persuaded by means of the pa.s.sages I have quoted,--and unless they thus render my conscience bound by the word of G.o.d, I cannot and will not retract, for it is unsafe for a Christian to speak against his conscience. _Here I stand, I can do no other, may G.o.d help me! Amen!_"

8. The religious controversy spread throughout Europe. At the Second Diet of Spires (1529) an edict was issued against the reformers; to this the representatives of seven German princ.i.p.alities and other delegates entered a formal _protest_, in consequence of which action the reformers were henceforth known as _Protestants_. John, Elector of Saxony, supported Luther in his opposition to papal authority, and undertook the establishment of an independent church, the const.i.tution and plan of which were prepared at his instance by Luther and Melancthon. Luther died in 1546, but the work of revolution, if not in truth reformation, continued to grow. The Protestants, however, soon became divided among themselves, and broke up into many contending sects.

9. In Switzerland, Ulrich Zwingle led in the movement toward reform.

He was accused of heresy, and when placed on trial, he defended himself on the authority of the Bible as against papal edict, and was for the time successful. The contest was bitter, and in 1531 the Catholics and Protestants of the region engaged in actual battle, in which Zwingle was slain, and his body brutally mutilated.

10. John Calvin next appeared as the leader of the Swiss reformers, though he was an opponent of many of Zwingle's doctrines. He exerted great influence as a teacher, and is known as an extremist in doctrine. He advocated and vehemently defended the tenet of absolute predestination, thus denying the free agency of man. In France, Sweden, Denmark, and Holland, leaders arose and the Protestants became strong in their opposition to the Roman Church, though the several divisions were antagonistic to one another on many points of doctrine.

11. One effect of this Protestant uprising was the partial awakening of the Roman Church to the need of internal reform, and an authoritative re-statement of Catholic principles was attempted. This movement was largely accomplished through the famous Council of Trent--(1545-1563), which body disavowed for the Church the extreme claims made for "indulgences" and denied responsibility for many of the abuses with which the Church had been charged. But in connection with the attempted reform came a demand for more implicit obedience to the requirements of the Church.

12. Near the end of the fifteenth century, in the reign of Ferdinand and Isabella, the court of the Inquisition, then known as the Holy Office, had been established in Spain. The prime purpose of this secret tribunal was the detection and punishment of heresy. Of this infamous inst.i.tution as operative in Spain, Myers says: "The Holy Office, as the tribunal was styled, thus became the instrument of the most incredible cruelty. Thousands were burned at the stake, and tens of thousands more condemned to endure penalties scarcely less terrible. Queen Isabella, in giving her consent to the establishment of the tribunal in her dominions, was doubtless actuated by the purest religious zeal, and sincerely believed that in suppressing heresy she was discharging a simple duty, and rendering G.o.d good service. 'In the love of Christ and His Maid-Mother,' she says, 'I have caused great misery. I have depopulated towns and districts, provinces and kingdoms.'"--(Myers, "Gen. Hist." p. 500.)

13. Now, in the sixteenth century, in connection with the attempted reform in the doctrines of Catholicism, the terrible Inquisition "a.s.sumed new vigor and activity, and heresy was sternly dealt with."

Consider the following as throwing light on the condition of that time: "At this point, in connection with the persecutions of the Inquisition, we should not fail to recall that in the sixteenth century a refusal to conform to the established worship was regarded by all, by Protestants as well as Catholics, as a species of treason against society and was dealt with accordingly. Thus we find Calvin at Geneva consenting to the burning of Servetus (1553) because he published views that the Calvinists thought heretical; and in England we see the Anglican Protestants waging the most cruel, bitter, and persistent persecutions, not only against the Catholics but also against all Protestants that refused to conform to the Established Church."--(Myers, "Gen. Hist.," p. 527.)

14. What shall be said of a Church that seeks to propagate its faith by such methods? Are fire and sword the weapons with which truth fights her battles? Are torture and death the arguments of the gospel?

However terrible the persecutions to which the early Church was subjected at the hands of heathen enemies, the persecutions waged by the apostate church are far more terrible. Can such a church by any possibility be the Church of Christ? Heaven forbid!

15. In the revolts we have noted against the Church of Rome, notably in the Reformation, the zeal of the reformers led to many fallacies in the doctrines they advocated. Luther, himself, proclaimed the doctrine of absolute predestination and of justification by faith alone, thus nullifying belief in the G.o.d-given rights of free agency, and impairing the importance of individual effort.--(See the Author's "Articles of Faith," Lecture 5.) Calvin and others were no less extreme. Nevertheless their ministry contributed to the awakening of individual conscience, and a.s.sisted in bringing about a measure of religious freedom of which the world had long been deprived.--(See note 2, end of chapter.)

**Rise of the Church of England**.

16. At the time of Martin Luther's revolt against the Church of Rome, Henry VIII reigned in England. In common with all other countries of western Europe, Britain was profoundly stirred by the reformation movement. The king openly defended the Catholic Church and published a book in opposition to Luther's claims. This so pleased the pope, Leo X, that he conferred upon King Henry the distinguishing t.i.tle, "Defender of the Faith." This took place about 1522, and from that time to the present, British sovereigns have proudly borne the t.i.tle.

17. Within a few years after his accession to this t.i.tle of distinction, we find King Henry among the bitterest enemies of the Roman Church, and the change came about in this wise. Henry desired a divorce from his wife, Queen Catherine, to give him freedom to marry Anne Boleyn. The pope hesitated in the matter of granting the divorce, and Henry, becoming impatient, disregarded the pope's authority and secretly married Anne Boleyn. The pope thereupon excommunicated the king from the Church. The English parliament, following the king's directions, pa.s.sed the celebrated Act of Supremacy in 1534. This statute declared an absolute termination of all allegiance to papal authority, and proclaimed the king as supreme head of the Church of Britain. Thus originated the Church of England, without regard for or claim of divine authority, and without even a semblance of priestly succession.

18. At first there was little innovation in doctrine or ritual in the newly formed church. It originated in revolt. Later a form of creed and a plan of organization were adopted, giving the Church of England some distinctive features. During the reigns of Edward VI, Queen Mary, and Queen Elizabeth, persecutions between Catholics and Protestants were extensive and violent. Several non-conformist sects arose, among them the Puritans and the Separatists. These were so persecuted that many of them fled to Holland as exiles. From among these came the notable colony of the Pilgrim Fathers, who crossed in the Mayflower to the sh.o.r.es of the then recently-discovered continent, and established themselves in America.

19. The thoughtful student cannot fail to see in the progress of the great apostasy and its results the existence of an overruling power, operating toward eventual good, however mysterious its methods. The heart-rending persecutions to which the saints were subjected in the early centuries of our era, the anguish, the torture, the bloodshed, incurred in defense of the testimony of Christ, the rise of an apostate church, blighting the intellect and leading captive the souls of men--all these dread scenes were foreknown to the Lord. While we cannot say or believe that such exhibitions of human depravity and blasphemy of heart were in accordance with the divine will, certainly G.o.d willed to permit full scope to the free agency of man, in the exercise of which agency some won the martyr's crown, and others filled the measure of their iniquity to overflowing.

20. Not less marked is the divine permission in the revolts and rebellions, in the revolutions and reformations, that developed in opposition to the darkening influence of the apostate church. Wycliffe and Huss, Luther and Melancthon, Zwingle and Calvin, Henry VIII in his arrogant a.s.sumption of priestly authority, John Knox in Scotland, Roger Williams in America--these and a host of others builded better than they knew, in that their efforts laid in part the foundation of the structure of religious freedom and liberty of conscience,--and this in preparation for the restoration of the gospel as had been divinely predicted.

21. From the sixteenth century down to the present time, sects professedly founded on the tenets of Christianity have multiplied apace. They are now to be numbered by hundreds. On every side the claim has been heard, "Lo, here is Christ," or "Lo, there." There are churches named after their place of origin--as the Church of England; other sects are designated in honor of their famous promoters--as Lutherans, Calvinists, Wesleyans; others are known from some peculiarity of creed or doctrine--as Methodists, Presbyterians, and Baptists; but down to the beginning of the nineteenth century there was no church even claiming name or t.i.tle as the Church of Christ. The only Church existing at that time venturing to a.s.sert authority by succession was the Catholic Church, which as shown was wholly without priesthood or divine commission.

22. If the "Mother Church" be without divine authority or spiritual power, how can her children derive from her the right to officiate in the things of G.o.d? Who dares affirm the absurdity that man can originate for himself a priesthood which G.o.d shall honor and respect.

Granted that men may, can and do, create among themselves societies, a.s.sociations, sects, and churches if they choose so to designate their religious organizations; granted that they may formulate laws, prescribe rules, and construct elaborate plans of organization and government, and that all such laws, rules and schemes of administration are binding upon those who voluntarily a.s.sume membership,--granted all these powers and rights--whence can such human creations derive the authority of the holy Priesthood, without which there can be no Church of Christ? If the power and authority be, by any possibility, of human origin, there never has been a Church of Christ on earth, and the alleged saving ordinances of the gospel have never been other than empty forms.

23. Our review of the Great Apostasy as presented in this treatise, does not call for any detailed or critical study of the Roman Catholic Church as it exists in modern times, nor of any of the numerous Protestant denominations that have come into existence as dissenting children of the so-called "Mother Church." The apostasy was complete, as far as actual loss of priesthood and cessation of spiritual power in the Church are concerned, long prior to the sixteenth century revolt, known in history as the Reformation. It is instructive to observe, however, that the weakness of the Protestant sects as to any claim to divine appointment and authority, is recognized by those churches themselves. The Church of England, which, as shown, originated in revolt against the Roman Catholic Church and its pope, is without foundation of claim to divine authority in its priestly orders, unless, indeed, it dare a.s.sert the absurdity that kings and parliaments can create and take unto themselves heavenly authority by enactment of earthly statutes.

24. The Roman Catholic Church is at least consistent in its claim that a line of succession in the priesthood has been maintained from the apostolic age to the present, though the claim is utterly untenable in the light of a rational interpretation of history. But the fact remains that the Catholic Church is the only organization venturing to a.s.sert the present possession of the holy priesthood by unbroken descent from the apostles of our Lord. The Church of England, chief among the Protestant sects, and all other dissenting churches, are by their own admission and by the circ.u.mstances of their origin, man-made inst.i.tutions, without a semblance of claim to the powers and authority of the holy priesthood.

25. As late as 1896 the question of the validity of the priestly orders in the Church of England was officially and openly discussed and considered, both in England and at Rome. Lord Halifax, chairman of the English Church Union, conferred with the Vatican authorities to ascertain the possibility of bringing about closer union between the Roman Catholic Church and the Church of England. This involved the question of the recognition of the priestly orders of the Anglican Church by the pope and Church of Rome. The movement was favored in the interests of unity and peace by the English premier, Mr. Gladstone.

The pope, Leo XIII, finally issued a decree refusing to recognize in any degree the authority of the Anglican orders, and expressly declaring all claims to priestly authority by the Church of England as absolutely invalid.

26. a.s.suredly the Church of Rome could take no other action than this and maintain the consistency of its own claim to exclusive possession of the priesthood by descent. a.s.suredly the Church of England would have sought no official recognition of its priestly status by the Church of Rome had it any independent claim to the power and authority of the priesthood. The Roman Catholic Church declares that all Protestant denominations are either apostate organizations, or inst.i.tutions of human creation that have never had even a remote connection with the church that claims succession in the priesthood.

In short, the apostate "Mother Church" aggressively proclaims the perfidy of her offspring.

**The Apostasy Admitted**.

27. The fact of the great apostasy is admitted. Many theologians who profess a belief in Christianity have declared the fact. Thus we read: "We must not expect to see the Church of Christ existing in its perfection on the earth. It is not to be found thus perfect, either in the collected fragments of Christendom or still less in any one of those fragments."--(Smith's "Dictionary of the Bible.")

28. John Wesley, who lived from 1703 to 1791 A. D., and who ranks as chief among the founders of Methodism, comments as follows on the apostasy of the Christian Church as evidenced by the early decline of spiritual power and the cessation of the gifts and graces of the Spirit of G.o.d within the Church: "It does not appear that these extraordinary gifts of the Holy Spirit--(See I Cor., ch. 12.) were common in the Church for more than two or three centuries. We seldom hear of them after that fatal period when the Emperor Constantine called himself a Christian, and from a vain imagination of promoting the Christian cause thereby heaped riches and power and honor upon Christians in general, but in particular upon the Christian clergy.

From this time they almost totally ceased, very few instances of the kind being found. The cause of this was not, as has been supposed, because there was no more occasion for them, because all the world was become Christians. This is a miserable mistake; not a twentieth part of it was then nominally Christians. The real cause of it was that the love of many, almost all Christians, so-called, was waxed cold. The Christians had no more of the spirit of Christ than the other heathens. The Son of Man, when He came to examine His Church, could hardly find faith upon earth. This was the real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian church--because the Christians were turned heathens again, and only had a dead form left."--(John Wesley's Works. Vol.

VII, 89:26-27. See Note 3, end of chapter.)

29. The Church of England makes official declaration of degeneracy and loss of divine authority in these words: "Laity and clergy, learned and unlearned, all ages, sects, and degrees, have been drowned in abominable idolatry most detested by G.o.d and d.a.m.nable to man for eight hundred years and more."--(Church of England 'Homily on Perils of Idolatry,' p. 3.) The "Book of Homilies," in which occurs this declaration by the Church of England, dates from about the middle of the sixteenth century. According to this official statement, therefore, the religious world had been utterly apostate for eight centuries prior to the establishment of the Church of England. The fact of a universal apostasy was widely proclaimed, for the homilies from which the foregoing citation is taken were "appointed to be read in churches" in lieu of sermons under specified condition.

30. _The great apostasy was divinely predicted; its accomplishment is attested by both sacred and secular writ_.

31. To the faithful Latter-day Saint, a concluding proof of the universal apostasy and of the absolute need of a restoration of Priesthood from the heavens will be found in the divine reply to the inquiry of the boy prophet, Joseph Smith, as to which of all the contending sects was right: "I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in His sight; that those professors were all corrupt; that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of G.o.dliness, but they deny the power thereof.'"--(Pearl of Great Price, p. 85, par. 19.)

**The Sequel**.

32. The sequel of the Great Apostasy is the Restoration of the Gospel, marking the inauguration of the Dispensation of the Fulness of Times.

This epoch-making event occurred in the early part of the nineteenth century, when the Father and the Son manifested themselves to man, and when the Holy Priesthood with all its powers and authority was again brought to earth.

33. The Church of Jesus Christ of Latter-day Saints proclaims to the world this glorious restoration,--at once the consummation of the work of G.o.d throughout the ages past, and the final preparation for the second advent of Jesus, the Christ. The Church affirms that after the long night of spiritual darkness, the light of heaven has again come; and that the Church of Christ is authoritatively established. The Church of Jesus Christ of Latter-day Saints stands alone in the declaration that the Holy Priesthood is operative upon earth, not as an inheritance through earthly continuation from the apostolic age, but as the endowment of a new dispensation, brought to earth by heavenly ministration. In this restoration, divinely predicted and divinely achieved, has been witnessed a realization of the Revelator's vision:

"_And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear G.o.d, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters_."--(Rev. 14:6, 7. For treatment of the Restoration of the Gospel see the Author's "Articles of Faith,"

Lecture 11. See Notes 4 and 5, end of chapter.)

NOTES.

1. _Papist Testimony to the Corruption of the Church_. "The judicious student of ecclesiastical history will observe that I constantly endeavor to draw my proofs from the most unexceptionable sources. For example: To prove the corrupt state of the clergy, and the abominable practices of the Roman See, I would produce the evidence of George of Saxony, a most bigoted papist, whom the Roman Catholics always reckon among the most sincere and most active of the holy defenders of their religion. Now, as with them the a.s.sertions of Luther and the other reformers go for nothing but exaggerations, misrepresentations, or direct falsehoods, let them listen at least to this duke, their steady friend and advocate, who generally, in religious concerns, opposed his relation, the elector of Saxony, and who also entirely approved of Luther's condemnation at Worms. This George of Saxony exhibited to the Diet twelve heads of the grievances which called loudly for reform.

Two of these are briefly as follows: 1. Indulgences, which ought to be obtained by prayers, fastings, benevolence towards our neighbor, and other good works, are sold for money. Their value is extolled beyond all decency. The sole object is to gain a deal of money. Hence the preachers, who are bound to set forth truth, teach men nothing but lies and frauds. They are not only suffered to go on thus, but are well paid for their fraudulent harangues. The reason is the more conviction they can produce among their hearers, the more money flows into the chest. Rivers of scandalous proceedings arise from this corrupt fountain. The officials of the bishops are equally attentive to sc.r.a.pe money together. They vex the poor with their censures for great crimes, as wh.o.r.edom, adultery, blasphemy; but they spare the rich. The clergy commit the very same crimes, and n.o.body censures them. Faults which ought to be expiated by prayers and fastings are atoned for by money, in order that the officials may pay large sums to their respective bishops, and retain a portion of the gain for themselves. Neither when a mulct is inflicted, is it done in a way to stop the commission of the same fault in future, but rather so that the delinquent understands he may soon do that very thing again, provided he be but ready to pay. Hence, all the sacraments are sold for money; and where that is not to be had, they are absolutely neglected. 2. Another distinct head of the grievances produced by this zealous duke was expressed thus: 'The scandalous conduct of the clergy is a very fruitful source of the destruction of poor souls. There must be a universal reformation; and this cannot be better effected than by a general council. It is therefore, the most earnest wish of us all that such a measure be adopted.'"--(Milner, "Church History," Cent.

XVI, ch. 6. Footnote.)

2. _Extremes Incident to the Reformation_. "What were the reproaches constantly applied to the Reformation by its enemies? Which of its results are thrown in its face, as it were, unanswerable? The two princ.i.p.al reproaches are, first, the multiplicity of sects, the excessive license of thought, the destruction of all spiritual authority, and the entire dissolution of religious society; secondly, tyranny and persecution. 'You provoke licentiousness,' it has been said to the Reformers: 'you produce it; and, after being the cause of it, you wish to restrain and repress it. And how do you repress it? By the most harsh and violent means. You take upon yourselves, too, to punish heresy, and that by virtue of an illegitimate authority.'"-- Guizot.

"The Sectarian dogma of Justification by Faith alone has exercised an influence for evil since the early days of Christianity. The idea upon which this pernicious doctrine was founded, was at first a.s.sociated with that of an absolute predestination, by which man was foredoomed to destruction, or to an utterly undeserved salvation. Thus, Luther taught as follows: 'The excellent, infallible, and sole preparation for grace, is the eternal election and predestination of G.o.d.' 'Since the fall of man, free-will is but an idle word.' 'A man who imagines to arrive at grace by doing all that he is able to do, adds sins to sin, and is doubly guilty.' 'That man is not justified who performs many works; but he who without works has much faith in Christ.' (For these and other doctrines of the Reformation see D'Aubigne's 'History of the Reformation,' Vol. I, pp. 82, 83, 119, 122.) In Milner's 'Church History' (Vol. IV, p. 514) we read: 'The point which the reformer Luther had most at heart in all his labors, contests and dangers, was the justification by faith alone.' Melancthon voices the doctrine of Luther in these words: 'Man's justification before G.o.d proceeds from faith alone. This faith enters man's heart by the grace of G.o.d alone;' and further, 'As all things which happen, happen necessarily, according to the divine predestination, there is no such thing as liberty in our wills.'--(D'Aubigne, Vol. III, p. 340.) It is true that Luther strongly denounced, and vehemently disclaimed responsibility for, the excesses to which this teaching gave rise, yet he was not less vigorous in proclaiming the doctrine. Note his words: 'I, Doctor Martin Luther, unworthy herald of the doctrine of our Lord Jesus Christ, confess this article, that faith alone without works justifies before G.o.d; and I declare that it shall stand and remain forever in despite of the emperor of the Romans, the emperor of the Turks, the emperor of the Persians,--in spite of the pope and all the cardinals, with the bishops, priests, monks and nuns,--in spite of kings, princes and n.o.bles, and in spite of all the world and of the devils themselves; and that if they endeavor to fight against this truth they will draw the fires of h.e.l.l upon their heads. This is the true and holy gospel, and the declaration of me, Doctor Luther, according to the teachings of the Holy Ghost.'"--(See the Author's "Articles of Faith," Lecture V, Note 2.)

3. _Diverse Views Concerning Continuance or Decline of Spiritual Gifts_. "Protestant writers insist that the age of miracles closed with the fourth or fifth century, and that after that the extraordinary gifts of the Holy Ghost must not be looked for. Catholic writers, on the other hand, insist that the power to perform miracles has always continued in the Church; yet those spiritual manifestations which they describe after the fourth and fifth centuries savor of invention on the part of the priests, and childish credulity on the part of the people; or else, what is claimed to be miraculous falls short of the power and dignity of those spiritual manifestations which the primitive Church was wont to witness. The virtues and prodigies, ascribed to the bones and other relics of the martyrs and saints, are puerile in comparison with the healings by the anointing with oil and the laying on of hands, speaking in tongues, interpretations, prophecies, revelations, casting out of devils in the name of Jesus Christ; to say nothing of the gifts of faith, wisdom, knowledge, discerning of spirits, etc.--common in the Church in the days of the apostles--(I Cor. 12:8-10). Nor is there anything in the scriptures or in reason that would lead one to believe that they were to be discontinued. Still this plea is made by modern Christians--explaining the absence of these spiritual powers among them--that the extraordinary gifts of the Holy Ghost were only intended to accompany the proclamation of the gospel during the first few centuries, until the Church was able to make its way without them, and they were to be done away. It is sufficient to remark upon this that it is a.s.sumption pure and simple, and stands without warrant either of scripture or right reason; and proves that men had so far changed the religion of Jesus Christ that it became a form of G.o.dliness without the power thereof."--(B. H. Roberts, "Outlines of Ecclesiastical History," Part II, Sec. 5:6-8.)

4. _Commentary on the Revelator's Vision of the Restoration_. It is instructive to inquire into the interpretation given by biblical students to the prophecy voiced by John the Revelator predicting the advent of the angel "having the everlasting gospel." Dr. Clarke offers the following reflections on the pa.s.sage: "_And I saw another angel fly in the midst of heaven, having the everlasting gospel_: Whether this angel means any more than a particular dispensation of providence and grace, by which the gospel shall be rapidly sent through the whole world; or whether it means any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late inst.i.tution, ent.i.tled 'The British and Foreign Bible Society,' whose object it is to print and circulate the scriptures of the Old and New Testaments through all the habitable world, and in all the languages spoken on the face of the earth."--(Clarke, "Bible Commentary," Rev. 14:6.)

The learned commentator is to be commended for his frank avowal as to uncertainty regarding the precise interpretation of this scripture, and for the provisional and tentative manner in which he indicates a possible application to the wide distribution of the Holy Bible through the efforts of a most worthy and influential society. It is to be noted that Dr. Clarke wrote his famous commentary on the Bible shortly before the actual restoration of the gospel through angelic agency which resulted in the establishment of the Church of Jesus Christ of Latter-day Saints. Of necessity his search for the fulfillment of the prediction was unsatisfactory, and, indeed, unsuccessful, inasmuch as the fulfillment had not then occurred. The commendable work of the Bible Society was a preparation for the fulfillment of the momentous prophecy, but not the fulfillment itself.

5. _Restoration of the Church_. "In the first ten centuries immediately following the ministry of Christ, the authority of the priesthood was lost from among men, and no human power could restore it. But the Lord in His mercy provided for the re-establishment of His Church in the last days, and for the last time, and prophets of olden time foresaw this era of renewed enlightenment, and sang in joyous tones of its coming."--(See Dan. 2:44, 45; 7:27; Matt. 24:14; Rev.

14:6-8.) "This restoration was effected by the Lord through the prophet, Joseph Smith, who, together with Oliver Cowdery, in 1829, received the Aaronic Priesthood under the hands of John the Baptist, and later the Melchizedek Priesthood under the hands of the former-day apostles, Peter, James and John. By the authority thus bestowed, the Church has been again organized with all its former completeness, and mankind once more rejoices in the priceless privileges of the counsels of G.o.d. The Latter-day Saints declare their high claim to the true Church organization, similar in all essentials to the organization effected by Christ among the Jews; these people of the last days profess to have the Priesthood of the Almighty, the power to act in the name of G.o.d, which power commands respect both on earth and in heaven."--(The Author, "Articles of Faith," Lecture 11:12.)