LETTER OF INSTRUCTION BY JOSEPH SMITH III PART VIII

Letter Of Instruction By Joseph Smith III Part VIII : This precedent and those established by James J. Strang, Lyman Wight, William Smith, and others, are of no value in directing the action of the church, other than they serve as warnings against deviating from the letter and the spirit of what had been given to the church prior to the death of Joseph and Hyrum Smith. They are but precedents showing what the church may do in safety. In the organic law given in section 104 it is clearly pointed out that the Lord intended to provide a sufficient safeguard against a possible contingency in which there might be an effort made by one or more ambitious men, more mindful of self-exaltation and aggrandizement than for the good of a spiritual people, to so far obtain control in authority that mischievous and pernicious theories and doctrines, in either faith or organization, by which the symmetry of the whole might be virtually destroyed. This was done by authorizing the establishing of three quorums holding equal authority in matters of extreme decision, forming a three-fold cord in spiritual affairs and in fact that could not easily be broken. The same organic law provides rules by which when these quorums are once established, they may be kept intact in so far that no one of them may under ordinary circumstances become so disorganized as to prevent its working in connection with each of the others in harmony for the good of all. This provision is found in the direction that a majority may perform service if it is impossible that the entire body of either quorum be present; or in other words, that if it should be impossible that the whole of each be available for the important service. This view is held to be applicable to the Twelve and Seventy by some, who in the absence of specific instructions in the law assume what may be called a logical or constructive interpretation of various provisions of the law. There is no reason in law or logic nor the common renditions of prudence and wisdom why the same principle of completeness in majority should not apply to the leading quorum known as the Presidency as well as to those of the Twelve and Seventy. The ordination of those chosen as presidents of the high priesthood, constitute the three thus ordained as a quorum. Citations from the law are given in two or three answers to questions in the foregoing list which clearly and definitely determine this point. That one of these three high priests thus chosen to constitute a quorum should hold the office of president of the high priesthood with the prerogatives of receiving revelations for the government and guidance of the church when conditions require that such direction and guidance are necessary, and are asked for, as well as to be in place for the discharge of such duty if the wisdom and will of the supreme Lawgiver has such wisdom and guidance to give to the church, does not so far impair the apparent intention of making three quorums equal as to destroy the completeness of such quorum, if that individual be taken from the quorum, by either death or transgression, providing that the remaining members are a unit in belief and decision. To assume that the two other than the principal are but counselors to the one, and that upon his death or deposition the Quorum of the Presidency is hopelessly and helplessly broken as one unit of the three equal quorums, and that the functions of their office were only advisory as counselors, and so ceased at the death of the principal, thus ending their responsibility and authority, is to strike at the symmetry of the whole structure and leave an unfortunate weak spot which evidently was not intended to exist by the great Masterbuilder. But there is another provision of the law to which attention is called, that should the emergency arise by the death or defection of the incumbent of the Presidency and the death or deposition of one of the remaining members of the Quorum of the Presidency, leaving but one in minority, that it would be well for the church to remember and bring into operation, if serious necessity should occur. It is distinctly stated in the law that the high council, presumably the standing high council of the church in Zion, is in equality in its decision with that of the Quorum of the Presidency or that of the Twelve, supplying the third member of the three-fold principle in spiritual control, if either of the quorums of the established order might be lost to the economy of the church by death or defection of either one of the important component parts of the three-fold cord, constituted by the unity of the Presidency, Twelve, and Seventy. (See section 104.)