Priesthood Offices in a Tribal Setting

Church ordinations

During the time of Christ, one of the qualifications for priesthood was that men had to be married.  (See 1 Tim. 3: 2, 12 and Titus 1: 6.)  During the time of Joseph Smith, adult men were ordained to both Aaronic and Melchizedek priesthoods.  Later, during brother Brigham’s time the Aaronic priesthood began to be conferred upon young men.

Currently, in the modern church, if men and boys are worthy and are sustained by the congregation, they are ordained to these offices in the following way: deacons are ordained when 12 years old, teachers when 14, priests when 16 and boys become eligible for the office of an elder when they turn 18 (prospective elders.)  The Aaronic priesthood is now, essentially, a youth program, to prepare boys to receive the Melchizedek priesthood.

Grown men entering the priesthood may be given the office of a priest, becoming a prospective elder and then later ordained an elder, or may merely be ordained an elder from the start.

The following are the duties of an elder, priest, teacher and deacon in the church.  (E=Elder; P=Priest; T=Teacher; and D=Deacon.)

Duties of the Priesthood (for the church)

.P..          Preach
EP..         Baptize
E…          Confirm baptized church members by the laying on of hands
E…          Administer the sacrament
.P..          Administer the sacrament (when no elder is present)
E…          Take the lead in all church meetings
.P..         Take the lead in church meetings (when no elder is present)
..T.         Take the lead in church meetings (in the absence of the elder or priest)
E…          Conduct church meetings as led by the Holy Ghost
.P..          Assist elder (if occasion requires)
E…          Ordain elders
EP..        Ordain priests
EP..        Ordain teachers
EP..        Ordain deacons
EPTD      Teach
EPTD      Expound
EPTD      Exhort
E.TD       Watch over the church
.P..         Visit the house of each church member (exhorting them to pray vocally and in secret and attend to all family duties)
..T.         Be with and strengthen church
..T.        See that there is no iniquity in the church
..T.        See that there is no hardness in the church with each other
..T.        See that there is no lying in the church
..T.        See that there is backbiting in the church
..T.        See that there is no evil speaking in the church
..T.        See that all the church members do their duty
..T.        See that the church meet together often
..TD      Warn
..TD      Invite all to come to Christ
..TD      Be a standing minister to the church
…D       Assist teachers in their duties (if occasion requires)

Now let’s look at these same duties and offices of the priesthood in a tribal setting.

Duties of the Priesthood (for the tribe)

.P..          Preach
EP..         Baptize
E…          Confirm baptized tribal members by the laying on of hands
E…          Administer the sacrament
.P..          Administer the sacrament (when no elder is present)
E…          Take the lead in all tribal gatherings
.P..         Take the lead in tribal gatherings (when no elder is present)
..T.         Take the lead in tribal gatherings (in the absence of the elder or priest)
E…          Conduct tribal gatherings as led by the Holy Ghost
.P..          Assist elder (if occasion requires)
E…          Ordain elders
EP..        Ordain priests
EP..        Ordain teachers
EP..        Ordain deacons
EPTD      Teach
EPTD      Expound
EPTD      Exhort
E.TD       Watch over the tribe
.P..         Visit the house of each tribal member (exhorting them to pray vocally and in secret and attend to all family duties)
..T.         Be with and strengthen tribe
..T.        See that there is no iniquity in the tribe
..T.        See that there is no hardness in the tribe with each other
..T.        See that there is no lying in the tribe
..T.        See that there is backbiting in the tribe
..T.        See that there is no evil speaking in the tribe
..T.        See that all the tribal members do their duty
..T.        See that the tribe gather together often
..TD      Warn
..TD      Invite all to come to Christ
..TD      Be a standing minister to the tribe
…D       Assist teachers in their duties (if occasion requires)

Tribal ordinations

Obviously, a tribe can do what it wants, meaning it can organize itself using the priesthood however it wants.  So, a tribe can opt to duplicate the modern church model and ordain boys to the Aaronic priesthood.  But it can also follow the New Testament/Early Mormonism models and ordain only married men to either priesthood.

Let me give an example of how a tribe can develop its own “priesthood qualifications” for ordination to its tribal priesthoods.

According to how connected one is to the tribe, by the number of covenants

Ordaining to the offices of the priesthood in a tribal setting can depend upon the man’s connectedness to the tribe.  Connectedness can be determined by the number of wives he has and the combined number of husbands his wives have.  Once the required number of wives/husbands is reached, he can be eligible for ordination if the tribe consents to it.  Here is one way to do it:

• Deacon – Monogamy (1 wife and 1 husband)
• Teacher – Multi-spouse System (husband has 2 wives and his wives have a combined total of 2 distinct husbands)
• Priest – Multi-spouse System (husband has 4 wives and his wives have a combined total of 4 distinct husbands)
• Elder – Multi-spouse System (husband has 8 wives and his wives have a combined total of 8 distinct husbands)

These numbers are, of course, arbitrary.  A tribe can decide how many covenantal connections a man and his wives must have for the man to be ordained to an office of the priesthood.  The principle, though, is that with more connections a man has to the tribe, he has that much more vested interest in it.  Also, as men take on more wives (and their wives covenant with more husbands), they enter into more marriage/family/clan/tribal responsibilities, therefore, their priesthood office should reflect a corresponding increase in duties and responsibility.

Another reason to link the priesthood to marriage is because the Lord has set the husband at the head of the wife, regardless of whether he has the Aaronic or Melchizedek priesthoods.  Because of this relationship, priesthood is useful to keep a husband in his proper place, for entrance into the priesthood is designed to be entrance into lifelong service.  All husbands, therefore, should be priesthood servants.

For the other priesthood offices, such as high priest, bishop, seventy, apostle, etc., inter-husband covenants—meaning that two or more husbands enter into a united order for the establishment of Zion by covenanting with each other—can be added as eligibility requirements to the qualifications of an elder.  For the office of high priest, it can follow the scriptural pattern of having it confirmed by the voice of God out of the heavens, etc.

Manner of tribal ordinations

There are three valid methods of priesthood ordination.  The first method comes from the Book of Mormon:

In the name of Jesus Christ I ordain you to be a priest, (or, if he be a teacher) I ordain you to be a teacher, to preach repentance and remission of sins through Jesus Christ, by the endurance of faith on his name to the end. Amen.  (Moroni 3: 3)

The second one is the method used during the time of Joseph Smith:

By authority of the Holy Priesthood and by the laying on of hands, I ordain you an elder 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 name of Jesus Christ, Amen.

The final method is that used from 1919 onward, including today:

To perform a priesthood ordination, one or more authorized priesthood holders place their hands lightly on the person’s head. Then the priesthood holder who performs the ordination:

1. Calls the person by his full name.

2. States the authority by which the ordination is performed (Aaronic or Melchizedek Priesthood).

3. Confers the Aaronic or Melchizedek Priesthood unless it has already been conferred.

4. Ordains the person to an office in the Aaronic or Melchizedek Priesthood and bestows the rights, powers and authority of that office. (Priesthood keys are not bestowed in conferring the priesthood or ordaining to one of these offices.)

5. Gives a priesthood blessing as the Spirit directs.

6. Closes in the name of Jesus Christ.

Of the three methods, I would recommend that a tribe use only the first two because the third method creates the perception that priesthood keys are not passed on, even though they are.  This, of course, is a control mechanism to center power in priesthood “leaders” who “hold keys.”  Also, when using the second method, one would not ordain to an office in the church, but to an office in the tribe.

Priesthood re-ordinations

A man that comes into a tribe who has already been ordained an elder in the church may be ordained to an office of the tribal priesthood according to the tribe’s eligibility requirements.  So, let’s say the man is in a monogamous marriage when he enters the tribe and the tribe allows monogamous men to be only ordained tribal deacons.  In this case, the man would be ordained a tribal deacon, despite being an elder of the church.  The tribe then recognizes his priesthood office as that of a deacon, whereas the church recognizes his priesthood office as that of an elder.  The tribe can continue to utilize and recognize validly ordained church elders until such time when the tribe has ordained tribal elders according to its eligibility requirements.  Then it may use the tribal elders (and priests) exclusively to ordain all other tribal offices.

For example, in cases of taking the lead in tribal gatherings, if there are four men in the tribe who are ordained elders in the church but three are tribal deacons and one is a tribal teacher, the tribal teacher would take the lead in the tribal gatherings, for in a tribal setting, tribal priesthood takes precedence over church priesthood.  Nevertheless, if someone needs to be baptized (requiring the office of a priest or elder), any of these four men could do it using church priesthood authorized by the tribe.  At some point, one of these tribal men will hold the tribal office of elder, at which point church priesthood no longer need be relied upon. 

Tribal records

While a tribe is still in its infancy and consists of but few persons, ordinances can be performed without witnesses or record-keeping.  However, when there is finally a sufficient number of tribal members, the tribe may gather and formally establish itself according to the gospel laws.  The gathered tribe, using its tribal keys and the law of common consent, can then authorize the performing of all the tribal ordinances once more for each of the tribal members, but this time with two or three tribal witnesses (the law of witnesses) and with a tribal recorder appointed among their number to record all the names, dates, ordinances, convenants entered into (including marriage covenants) and ordinations performed, as well as recording the names and certifications of the witnesses, etc., all on a tribal record or book.  Doing this utilizes the priesthood sealing power so that the tribal record becomes “a law on earth and in heaven, [that can] not be annulled”.  This tribal record is all important so that when the time comes for the tribe to be assimilated into the larger tribes of Israel, these tribal ordinances will be accepted as valid and binding both on earth and in heaven.

Working in this way, using the priesthood sealing power to formally establish a tribe, sets the tribe up for permanency both here and in the afterlife.

A mere example

Please don’t take these words as being the only way to organize a tribal priesthood.  I merely write this to get people thinking tribally, to help them conceive of the options available to them and to provide an example of one way to organize a tribal priesthood in righteousness so that Lord will be pleased and pour down His blessings and the tribe’s actions will be justified.  But there are undoubtedly other, valid ways to go about this.

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Marriage without a marriage license is ordained of God

My text for this post is the following scripture:

And again, verily I say unto you, that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man. (D&C 49: 15.)

Between a man and a woman

To start with, let’s make it clear that the words “marry” and “marriage” in this verse referred only to marriage between a man and a woman. This revelation was given in March/May 1831 and there was no concept of same-sex marriage back then, only marriage between the sexes.

Who forbids to marry?

And again, verily I say unto you, that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man. (D&C 49: 15; italics added.)

Parents – Sometimes parents forbid to marry. If a young man or woman is underage, permission from the parents is needed in order for them to marry (with a valid state marriage license). In the high school I attended, there was a very pretty 16 year old girl in one of my classes who was legally married. She received permission from her parents and loved showing people her wedding ring. All the boys in the class (including myself) were kind of bummed that she was now off-limits. It was a strange situation because we all thought that parents normally would not give permission to one so young. She never had a teen pregnancy or anything. She just fell in love and wanted to get married and her folks said, “Okay.” But that doesn’t always happen.

The State – The State is the major perpetrator of forbidding to marry, with all the marriage laws and prohibitions on the books. For example, the State forbids a man from taking a second wife while his first wife is still alive. It also forbids a woman from doing the same thing. It introduces a monetary price on marriage, so that everyone must pay for the permission to get married. It places age restrictions on marriage, as well as health restrictions. Those who don’t meet the qualifications, can’t get married. In other words, they can’t get a marriage license. Additionally, it has cohabitation laws on many of the books so that anyone who tries to marry without a valid state marriage license and then live together can still be prosecuted and thrown into jail, effectively discouraging anyone who wishes to skirt around the State monopoly on marriage authorization.

The Church of Jesus Christ of Latter-day Saints – The Church is another major perpetrator of forbidding to marry. Although it has no power to stop anyone from getting married, by preaching a valid state marriage license requirement to its congregation, it supports the State’s restrictions and monopoly on marriage. Also, by excommunicating those who marry more than one living spouse (with or without a valid state marriage license, but most often without a license), it sets up its own restrictions with attendant judgments placed upon those who marry.

These three institutions, then, are not ordained of God when they forbid to marry.

But I must add one more:

A spouse – Every man who forbids his wife from marrying another man and every woman who forbids her husband from marrying another woman is also not ordained of God when they do this.

Everything that is in the world is valid in the eyes of God…for a limited time

And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.

And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God. (D&C 132: 7, 13.)

What this means is that God recognizes “all covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations” that are made among men “both as well for time and for all eternity,” regardless of who or what entity or entities ordained them, “whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be,” as perfectly valid and binding only until “men are dead,” at which point such “contracts…have an end.” This applies only to contracts, oaths, etc., that are not made by the Lord or by His word.

Marriage is a covenant

Marriage is accompanied by a covenant between a man and a woman (the marriage vows), therefore, it comes under the above conditions of the law of the new and everlasting covenant. There are three types of marriage covenants covered by the conditions of this law.

Marriage covenant #1: “not by me nor by my word,” for time only

Therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world. (D&C 132: 15.)

Here we have a man and a woman entering a marriage covenant, in which the man covenants to be the woman’s husband and the woman covenants to be the man’s wife. The covenant has a stated duration of “’till death do they part.” The marriage is not performed by the Lord nor by His word, therefore it is valid in the eyes of the Lord only until one of them dies.

Marriage covenant #2: “not by me or by my word,” for time and all eternity

And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power, then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; for my house is a house of order, saith the Lord God. (D&C 132: 18.)

Here we have a man and a woman entering a marriage covenant, in which the man covenants to be the woman’s husband and the woman covenants to be the man’s wife. The covenant has a stated duration of “’for time and all eternity.” The covenant is not performed by the Lord nor by His word, therefore it is valid in the eyes of the Lord only until one of them dies.

Marriage covenant #3: “by my word, which is my law,” “in time, and through all eternity”

And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood; and it shall be said unto them—Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths—then shall it be written in the Lamb’s Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world; and they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. (D&C 132: 19.)

Finally, we have a man and a woman entering the new and everlasting covenant of marriage, being married by the word of the Lord and having it sealed to them by the Holy Spirit of promise. He covenants to be her husband and she covenants to be his wife, for the duration of time and all eternity. This covenant is valid in the eyes of the Lord for as long as they abide in it.

All three marriage covenants are ordained of God

And again, verily I say unto you, that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man. (D&C 49: 15; italics added.)

The first two marriage covenant scenarios, which operate under temporal power and authority, are ordained of God until death. The final marriage covenant scenario, which operates under eternal power and authority, is ordained of God through all eternity.

Marriage is ordained of God because it creates permanency

God is all about creating permanency: things that remain.

For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed. (D&C 132: 14.)

The only difference between fornication (unlawful sexual relations) and marriage (lawful sexual relations) is the idea of a permanent union. God wants men and women to come together and have sex (become one flesh), and He wants them to remain together, continuing to have sex. The marriage covenant is a covenant or contract to remain together permanently, as husband and wife, either until death or throughout all eternity. It is the fleeting, temporary nature of fornication that makes it wrong.

When two people come together and make love, the love demonstrated and generated is intended by God to continue on forever. It is supposed to remain. The marriage bonds keep people connected (and gathered) so that they continue to nurture and grow the love generated between them. God is love, so the scriptures say, therefore, He is all-loving and never stops loving. To come together and make love and then leave (separate from one another) is akin to stop loving (stop becoming one). God wants us to continue to manifest our love for one another, through the marital covenants. In this way we learn to become like Him, all-loving and continually loving.

No mention of a State licensing requirement

In the scriptures, there is no mention of the need to have a valid state marriage license. All that is needed for a marriage to occur is that there be a marriage covenant between a man and a woman. That’s it. The marriage covenant can be written or verbal. It doesn’t matter. It can be ordained “by thrones, or principalities, or powers,” in other words, by the State, but it doesn’t have to be. It can simply be “ordained of men,” even the two people entering the covenant (the man and the woman), or even by “things of name, whatsoever they may be.”

This means that two people who enter into a marriage covenant with each other, without a State marriage license, without a religious or civil ceremony, the man agreeing to be the woman’s husband and the woman agreeing to be the man’s wife, who then begin living together and making love, presenting themselves publicly as husband and wife, are not living in sin. They are not fornicating. They have nothing to repent of for they have satisfied the conditions of the law of the new and everlasting covenant. Their marriage is ordained of God.

No mention of a wedding ceremony

The scriptures do not state that a wedding ceremony is necessary for a marriage to be valid. Typically, wedding ceremonies do occur, according to the customs of the culture the two people are from, but they are not necessary for a marriage to be valid in the eyes of God. Only the covenant is the necessary part.

No mention of witnesses

A third person can be present while the two make their marriage vows (the marriage covenant), but that is not required by the law of the new and everlasting covenant. They can enter their covenant in private, just the two of them and it’s still valid in the eyes of God.

Conflict between God and the Church

This brings up a conflict because a married couple that does not get State permission to be married is seen differently by God and the Church. In the eyes of God, they are married. In the eyes of the (modern) Church, they are not. (It was not always so.  There was a time when the Church recognized marriages as valid even without a marriage license.)  As the Church holds the keys of the priesthood, despite a couple being validly married in the eyes of God, they can be prohibited from receiving baptism, confirmation, priesthood and the temple sealing, all required ordinances for their salvation. The modern Church, then, in not recognizing a marriage as valid in the same way God does, becomes a stumbling block to their eternal progression.

Consent in marriage

Both before and after a man and a woman come together in holy matrimony (and since all marriage is ordained of God, including non-temple marriage, all matrimony is holy), the law of common consent applies. So, for example, if the couple enters marriage with vows of fidelity, meaning that they promise to abstain from loving (making love to) other people, they must keep their vows. It is the law of the Lord that all our vows and covenants and oaths be kept, for it is a sin to break a vow. Thus, a man must receive consent from his wife to marry a second wife and a woman must receive consent from her husband to marry another husband.

If they enter the marriage with no vows of abstinence and they decide they want more spouses and they receive consent from their current spouses, they may freely marry without sinning. If, on the other hand, they enter the marriage with vows of abstinence and they decide afterward that they want more spouses in their family, they can, with consent, release one another from their vows of abstinence and then consent to additional spouses. This also is not sin, for vows can be freely made and released, as long as the person to whom the vow was made is doing the releasing.

Sin in marriage

The sin of adultery occurs when a married woman is with a man who is not her spouse. Scripturally, all women who enter marriage apparently do so under a vow of abstinence (fidelity), whether they are married by the word of the Lord or not. Therefore, if she is with another man that is not her spouse, she commits adultery.

On the man’s part, it is only if he has taken a vow of abstinence (fidelity) and is with another woman who is not his wife that he commits adultery. If, on the other hand, he has not taken a vow of fidelity, (in other words, his wife gives him permission to sleep around), and is with an unmarried woman who is not his wife, he has committed the sin of fornication (sexual sin) but not adultery unless the other woman who is not his spouse is married to another man, in which case he has committed adultery (See D&C 132: 41-44 and The many definitions of adultery for more on these laws.)

(The above two paragraphs may seem confusing, but it all boils down to this: if you sleep with someone who is your spouse, there is no sin. On the other hand, if you sleep with someone who is not your spouse, you commit sin. So, to avoid sin, either don’t sleep with a person who is not your spouse or marry him or her before engaging in sexual intercourse.)

If a husband separates from his wife or a wife separates from her husband, so as to purposefully and permanently live apart from one another, this also is sin. There is only one scriptural justification for marital separation and that is if the one being left behind has committed unrepentant fornication (sexual sin). The purpose of the temporary separation is to help the sinner to repent of his or her sin. Once repentance occurs, the couple should come together again and be reconciled, forgiving one another.

Polygyny is not sin

And again, as pertaining to the law of the priesthood—if any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else.

And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him; therefore is he justified. (D&C 132: 61-62; italics added.)

If a woman gives consent to her husband to take additional wives, releasing him from any vows of fidelity he may have had, and giving him permission to marry this or that woman, he is justified in taking on the additional wives, for it is marriage with consent and marriage is ordained of God.

When taking on a second wife, the man needs the consent of the first wife. When taking on a third wife, the man needs the consent of the first two wives, and so on and so forth. As long as all give consent, there is no sin.

Polygyny, whether practiced in the new and everlasting covenant (the law of the priesthood), or practiced in a for-time, man-made covenant, is ordained of God as long as consent is given by the wife or wives of the man.

Polyandry is not sin

In the new and everlasting covenant, there are two ways in which a woman get can an additional husband. One way is that she is simply sealed to a second (or third, etc.) husband.

And as ye have asked concerning adultery, verily, verily, I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery and shall be destroyed. (D&C 132: 41; italics added.)

The second way is that her husband breaks his marriage vows and commits adultery, whereby she is taken and given (married) to another man. She remains married to the first husband, for the word ‘taken” doesn’t explicitly mean that she has received a divorce.

And if she hath not committed adultery, but is innocent and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her and give her unto him that hath not committed adultery but hath been faithful; for he shall be made ruler over many. (D&C 132: 44; italics added.)

Outside of the new and everlasting covenant, a woman may obtain a second marriage through consent of her current husband or husbands, in the same way as discussed above for polygyny. Like polygyny, polyandry is ordained of God, as long as consent is given by all parties involved.

Objections to polyandry unfounded

LDS men may object to polyandry based upon the following scripture:

And again, as pertaining to the law of the priesthood—if any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else.

And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him; therefore is he justified. (D&C 132: 61-62; italics added.)

These verses only state that a man cannot commit adultery with a wife that belongs to him and to no one else. They do not state that a man commits adultery with a wife that belongs to both him and someone else. The gospel is all about joint-ownership, or becoming joint-heirs with Christ of all things that the Father has. There is no gospel law against a wife belonging to two or more husbands, or to a husband belonging to two or more wives. The scriptures do not prohibit such an arrangement. To make this assumption is to wrest them.

Not giving consent to marry is sin

When a man wishes to take an additional wife and his current wife or wives do not give their consent (the keys of this power), they sin because they are forbidding him from marrying, making them not ordained of God. Likewise, when a woman wishes to take an additional husband and her current husband or husbands do not give consent, the husbands become sinners in forbidding her from marrying.

The law of Sarah is applicable to both men and women:

And again, verily, verily, I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law.

Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law when I commanded Abraham to take Hagar to wife. (D&C 132: 64-65; italics added.)

The transgression consists in forbidding to marry, which makes the person doing the forbidding “not ordained of God.”

A secondary and third transgression

When consent is not given, because marriage is labeled sin, a second transgression occurs: calling that which is holy, or ordained of God, evil. Satan wants no one to be married. He would rather that everyone sleep around without entering into marriage covenants with each other. When monogamy is labeled holy matrimony but polygyny or polyandry is labeled sin, this works into his hands, for then he can tempt mankind to break their marriage vows and commit sin. Giving consent to marry more than one spouse keeps the law of chastity intact, stopping Satan in his tracks.

The third transgression comes from judging others as sinners, who have done no sin. All marriage between a man and woman, whether singly or in multiple spouse form, is ordained of God, but if the multiple spouse form is looked upon as sin, or if a marriage without a marriage license is looked upon as sin, then the people who engage in these righteous practices will be looked upon as sinners.

Plural marriage engenders charity

In particular, modern LDS need to stop painting plural marriage (the multiple-husband multiple-wife marriage system) as undesirable or evil. Under such a system, children have multiple fathers and multiple mothers (though only one biological mother). Any husband will look upon all children born to his wives as his children, regardless of whether they are his biological seed or not. This engenders charity, because all husbands/fathers will care for all the children, not just their own. In other words, all children will become alike to them:

And I am filled with charity, which is everlasting love; wherefore, all children are alike unto me; wherefore, I love little children with a perfect love; and they are all alike and partakers of salvation. (Moro. 8: 17.)

Plural marriage retains agency

Agency remains fully intact with plural marriage consent, allowing people to open up their hearts and love those around them in the most intimate manner possible, all the while remaining justified before the Lord. This more fully knits people’s hearts together in unity. Without such consent, love must be limited, even if the desire to love more fully exists, which also limits agency and causes distance between people.

Plural marriage creates Zion

And ye shall hereafter receive church covenants, such as shall be sufficient to establish you, both here and in the New Jerusalem. (D&C 42: 67.)

There are certain covenants given to the Gentile Mormons that are sufficient to establish them in Zion. One is the law of consecration, in which they freely share of their substance. Another is the United Order, in which they bind themselves by covenant to establish Zion. Yet another is the new and everlasting covenant of marriage (plural marriage) in which they freely give of their love and hearts in plural marriages, essentially sharing their spouses with other spouses.

Of the three covenants, though, plural marriage is probably the most powerful, for if one is able to give consent to freely share one’s spouse with other spouses, effectively eliminating all jealousy and envy, sharing everything else would be a snap.

Plural marriage corresponds to nature

As the research revealed in the book Sex at Dawn reveals, by nature mankind’s sexuality is a multiplemale-multiplefemale mating system. God has ordained marriage to exactly correspond to our natural sexual desires and nature, so that we may live out our lives free from guilt and shame, in joy, happiness and pleasure.

Plural marriage causes rapid formation of super-strong tribes

Because marriage bonds go in every direction, everyone becomes related to everyone else, in the most intimate way. The concept of distant relations becomes blurred, as all become intimate members of one’s immediate family through marriage. The group, being linked in this way, becomes and acts as a tribe, but also as an intimate family, everyone seeking the interest of his neighbor, for his neighbor is a close family relation.

Instead of tribes growing slowly as tribal members have children who grow up and marry and have children of themselves, plural marriage has the ability to rapidly infuse a tribe with large groups of people, while retaining the intimate relationship aspects of the immediate family. Child-birth is maximized, so that every woman who wants children can have as many as she desires, thus allowing the tribe to grow as quickly as possible.

Conclusion

And again, verily I say unto you, that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man. (D&C 49: 15.)

When taken at face value, the above scripture is plainly shown to be true. Marriage is a divine institution which has been given to us to maximize our happiness here on Earth, in accordance with the principles of nature, and in preparation for glory to be added in heaven. To remain on God’s side on this issue, men, women, parents, churches, the State and spouses need to follow and encourage others to follow this two-step rule:

1) Don’t forbid anyone from marrying (not even your own spouse) and 2) look upon all marriage between a man and a woman as ordained of God.

Inspiration behind this post

I had read the arguments that Christian polygamists make about not needing a valid state marriage license, but had never actually taken the time to do any research and come to any conclusion about it. It was Justin’s Tribal Relationships post that introduced me to the Sex at Dawn research, which, upon reviewing it, got me thinking about what exactly marriage is and what it is all about. This post is a result of my decision to take a look at the scriptures with the Sex at Dawn research in mind. If you still don’t know where I’m coming from, I encourage you to read the following posts, as this article is influenced by, and builds upon, them: Tribal worship services, Establishing the tribes of Israel: the real reason for plural marriage, The tribal nature of the gospel, The Return of Polygamy, The many definitions of adultery, Deep Waters: How many wives? How many husbands?, and An alternate view of the keys.

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The voice of the people signifies a majority

Because concerns about my use of “51%” in regard to the law of common consent have come up on this blog before, I wanted to address them with this post:

Excerpt of Post

Although the quorum of the twelve vote for the new President of the High Priesthood, the majority of the body of the saints (51%) must sustain the calling by vote, using the law of common consent. If 51% or more raise their hands in approval, the appointment goes through. If, however, 51% or more raise their hands in disapproval, the appointment does not go through and the apostles need to choose another man for the office, which then requires another sustaining vote from the members.  (LDS Anarchist on January 30, 2008, in Poll: Who is the most prophetic?)

Excerpt of Comment on Post

Members can not nominate a candidate and hypothetically the Presiding officer, or body, can also over ride (ignore) the “will of the people”. Incidently the law of Common Consent specifies no percentage. I’d love to know where you got this 51% figure. Having said that any presiding officer conducting business in the Church would hold off setting apart someone or cannonising a revelation even if 5% or even 1% didn’t sustain the decision.  (Comment #609 by Steve on January 30, 2008, in Poll: Who is the most prophetic?, emphasis mine.)

Comment on Post

You are right, there is no specification of 51% in the scriptures. I borrowed the term “51%” from what4anarchy, who uses it all the time. However, I think what4anarchy is right in that the scriptures seem to imply that “the voice of the people” is a majority, or 51%. For example, if you look at the pre-mortal experience, two-thirds (66%) sustained Jesus as the Savior, while one third (33%) didn’t. In this case, “the voice of the people” went with Jesus. The 33% number is far above your 1% or even 5%, yet it wasn’t high enough to stop the election of Jesus. Common sense would indicate, therefore, that the law of common consent works on the majority principle. It does not require a unanimous vote to sustain an appointment, nor can a minority (49% or less) stop an appointment.

You also bring up a fallacy that LDS routinely believe, namely that “the Presiding officer…can…over ride (ignore) the will of the people.” In reality, the presiding officer can only ignore the will of the minority of the people, but if a majority says left, while he says right, it is to be left, as the scriptures indicate that we are “to do [our] business by the voice of the people.” (Mosiah 29: 26.) If the Presiding officer attempts to ignore the will of the majority, he becomes a usurper and a tyrant because in the kingdom of God the governors must govern with the consent of the governed. Any attempt to govern without that consent draws Satan into the picture, as governing without consent is satanic.

As long as LDS hold these views about the law of common consent, it will never function as a means to check tyranny and error, which is its purpose.  (Comment #610 by LDS Anarchist on January 30, 2008, in Poll: Who is the most prophetic?,)

I thought that put an end to the question about the scriptural need for a majority, but then the following was written:

Excerpt of Post

Satan understood that if the vote went his way, if 51% of us voted for him (Lucifer), that the plan of the Father would have been frustrated.  (LDS Anarchist on October 31, 2007 in Deep Waters: What would have happened if Lucifer had won the vote?)

Excerpt of Comment on Post

I have a quick comment to the initial question as to the “ramifications of a winning vote by Lucifer”, or “What would have happened had Lucifer won the vote?”

This is what I think would have happened if Lucifer had drawn 51% of us to his side: The scriptures would have said something like, “… and just over half of the hosts of heaven followed Lucifer’s plan.” The plan of salvation would not have been altered, compromised, or destroyed. God would not have ceased to be God. Lucifer would not have “won”.

My point is… why is a “majority” relevant in this situation? I don’t believe it is. Two-thirds of the hosts of heaven could have followed Lucifer and God would still have chosen Jesus and His plan would not have been compromised. I don’t believe this was a “vote”, but rather, a choice.  (Comment #1160 by Jgtrs on June 15, 2008 in Deep Waters: What would have happened if Lucifer had won the vote?, emphasis mine.)

Excerpt of Comment on Post

The 51% number has come up before on this blog. See here and here. Also, the heavens splitting into thirds sounds like what4anarchy’s idea of following the leader.  (1/3 under Lucifer, 1/3 under Jehovah and 1/3 under Michael, for example.)

My understanding is “as above, so below” and so what happened in the heavens has its counterpart here on Earth, namely, the law of common consent. So, the following common consent articles may apply to this discussion about percentages: Power of the Law of Common Consent and Is our procedure for sustaining a rubber stamp? and also, perhaps, this one on free agency: The role of free agency in political systems. As God cannot govern without the consent of the governed, I’m not sure what the difference is between a “vote” and a “choice.” There are many ways of voting, not just in raising one’s hand, and each manifestation of a vote is a demonstration of what you are choosing or not choosing.

It doesn’t make sense to me that the principle of “the voice of the people” applies on Earth but not in heaven, as these principles are revealed to us as heavenly principles so that we can pattern our lives according to that standard found in heaven and be empowered to establish Zion, or the kingdom of heaven on Earth.  (Comment #1230 by LDS Anarchist on June 17, 2008, in Deep Waters: What would have happened if Lucifer had won the vote?)

The purpose of this post is solely to show that the “voice of the people” means “majority vote.”

Voice of the people defined

Mosiah is the one who defined the expression for us, in the following verse:

Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people.  (Mosiah 29: 26)

Mosiah explains that  “the voice of the people” is not the “lesser part of the people.”  The “lesser part of the people” is otherwise known as a minority. Therefore, as the “voice of the people” is not the minority, it must be the majority. The expression “the voice of the people” is synonymous with “the majority vote of the people.”

Thus, the latter part of the above verse means, “This shall ye observe and make it your law—to do your business by the [majority vote] of the people.”

Book of Mormon scriptures

The expression “the voice of the people” occurs a lot in the scriptures, and in each instance, it means the same thing.  So, here are some examples, with the meaning of the expression rendered in plainer English :

And it came to pass that the [majority vote] of the people came, saying: We are desirous that Aaron thy son should be our king and our ruler.  Therefore, choose you by the [majority vote] of this people, judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord.  Now it is not common that the [majority vote] of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the [majority vote] of the people.  And if the time comes that the [majority vote] of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.  If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the [majority vote] of the people.  (Mosiah 29: 2, 25-27, 29)

Yea, well did Mosiah say, who was our last king, when he was about to deliver up the kingdom, having no one to confer it upon, causing that this people should be governed by their own voices—yea, well did he say that if the time should come that the [majority vote] of this people should choose iniquity, that is, if the time should come that this people should fall into transgression, they would be ripe for destruction. (Alma 10: 19)

Nevertheless, it came to pass that Pahoran was appointed by the [majority vote] of the people to be chief judge and a governor over the people of Nephi.  And it came to pass that Pacumeni, when he saw that he could not obtain the judgment-seat, he did unite with the [majority vote] of the people.  And it came to pass as he [Paanchi] was about to do this, behold, he was taken, and was tried according to the [majority vote] of the people, and condemned unto death; for he had raised up in rebellion and sought to destroy the liberty of the people.  And now behold, Pacumeni was appointed, according to the [majority vote] of the people, to be a chief judge and a governor over the people, to reign in the stead of his brother Pahoran; and it was according to his right. And all this was done in the fortieth year of the reign of the judges; and it had an end.  (Hel. 1: 5-6, 8, 13)

See also the following Book of Mormon scriptures that use this expression: Mosiah 7: 9; Mosiah 22: 1; Alma 2: 3-4, 7; Alma 4: 16; Alma 27: 21-22; Alma 46: 34; Alma 51: 7, 15-16; Hel. 2: 2; and Hel. 5: 2.

Bible scriptures

Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.  But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord.  And the Lord said unto Samuel, Hearken unto the [majority vote] of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.  According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.  Now therefore hearken unto their [majority vote]: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.  And Samuel told all the words of the Lord unto the people that asked of him a king.  And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.  And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.  And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.  And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.  And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.  And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.  He will take the tenth of your sheep: and ye shall be his servants.  And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.  Nevertheless the people refused to ^aobey the voice of Samuel; and they said, Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.  And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord.  And the Lord said to Samuel, Hearken unto their [majority vote], and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.  (1 Sam. 8: 4-22)

This scripture, in particular, is interesting because Samuel was the prophet of the Lord and the majority vote* was asking for something contrary to the will of the Lord (they were asking to change the tribal anarchy into a monarchical State like the nations around them), yet the Lord told his prophet to listen to and obey the majority vote of the people.  This is otherwise known as the law of common consent.

*Notice verse four where it says “all the elders of Israel.”  This seems to indicate that this wasn’t just a bare majority, but a unanimous majority.

Doctrine and Covenants scriptures

And let all things be done according to the counsel of the order, and united consent or [majority vote] of the order, which dwell in the land of Kirtland.  And it is my will that he should sell the lots that are laid off for the building up of the city of my saints, inasmuch as it shall be made known to him by the voice of the Spirit, and according to the counsel of the order, and by the [majority vote] of the order.  Therefore, you are dissolved as a united order with your brethren, that you are not bound only up to this hour unto them, only on this wise, as I said, by loan as shall be agreed by this order in council, as your circumstances will admit and the [majority vote] of the council direct.  And the avails of the sacred things shall be had in the treasury, and a seal shall be upon it; and it shall not be used or taken out of the treasury by any one, neither shall the seal be loosed which shall be placed upon it, only by the [majority vote] of the order, or by commandment.  And there shall not any part of it be used, or taken out of the treasury, only by the [majority vote] and common consent of the order.  And this shall be the [majority vote] and common consent of the order—that any man among you say to the treasurer: I have need of this to help me in my stewardship—but in case of transgression, the treasurer shall be subject unto the council and [majority vote] of the order.  And in case the treasurer is found an unfaithful and an unwise steward, he shall be subject to the council and [majority vote] of the order, and shall be removed out of his place, and another shall be appointed in his stead.  (D&C 104: 21, 36, 53, 64, 71-72, 76-77)

Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams were acknowledged presidents by the [majority vote] of the council; and Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, high priests, were chosen to be a standing council for the church, by the unanimous [majority vote] of the council.  Voted: that whenever any vacancy shall occur by the death, removal from office for transgression, or removal from the bounds of this church government, of any one of the above-named councilors, it shall be filled by the nomination of the president or presidents, and sanctioned by the [majority vote] of a general council of high priests, convened for that purpose, to act in the name of the church.  The president of the church, who is also the president of the council, is appointed by revelation, and acknowledged in his administration by the [majority vote] of the church.  (D&C 102: 3, 8-9)

And let my servant Edward Partridge, when he shall appoint a man his portion, give unto him a writing that shall secure unto him his portion, that he shall hold it, even this right and this inheritance in the church, until he transgresses and is not accounted worthy by the [majority vote] of the church, according to the laws and covenants of the church, to belong to the church.  And this shall be done through the bishop or the agent, which shall be appointed by the [majority vote] of the church.  (D&C 51: 4, 12)

And now, I give unto the church in these parts a commandment, that certain men among them shall be appointed, and they shall be appointed by the [majority vote] of the church; and they shall look to the poor and the needy, and administer to their relief that they shall not suffer; and send them forth to the place which I have commanded them; and this shall be their work, to govern the affairs of the property of this church.  (D&C 38: 34-36)

And again, I have called my servant Edward Partridge; and I give a commandment, that he should be appointed by the [majority vote] of the church, and ordained a bishop unto the church, to leave his merchandise and to spend all his time in the labors of the church; to see to all things as it shall be appointed unto him in my laws in the day that I shall give them. (D&C 41: 9-10)

And let there be an agent appointed by the [majority vote] of the church, unto the church in Ohio, to receive moneys to purchase lands in Zion.  (D&C 58: 49)

We believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same; and that such as will administer the law in equity and justice should be sought for and upheld by the [majority vote] of the people if a republic, or the will of the sovereign.  (D&C 134: 3)

It becomes plain, then, from these scriptures, that the church functions on the principle of majority vote.

The elders are to receive their licenses from other elders, by vote of the church to which they belong, or from the conferences.  No person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church; but the presiding elders, traveling bishops, high councilors, high priests, and elders, may have the privilege of ordaining, where there is no branch of the church that a vote may be called.  (D&C 20: 63, 65-66)

No need for unanimity unless specified

Unless the voice is specified as having to be “unanimous,” such as in the following scripture, all majority votes (51% or more) are sufficient to decide all issues in the church.

And every decision made by either of these quorums [the First Presidency, the Twelve and the Seventy] must be by the unanimous [majority vote] of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—a majority may form a quorum when circumstances render it impossible to be otherwise—unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.  (D&C 107: 27-29)

Next Common Consent article: We are not doing our business by the voice of the people

Previous Common Consent article: Apathy is not a problem, it’s a symptom and a solution

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Apathy is not a problem, it’s a symptom and a solution

Almost all of my posts are directed to LDS who are not in leadership positions.  But with this one post, I want to talk about, and perhaps even to, the leaders.

Apathy is not a result of bad members,
it’s a result of uninspired leadership

Apathy in the church is a manifestation of a problem with the leadership, not the members.  Inspired leaders do not preside over apathic congregations.  Take Ammon and his brethren:

And as sure as the Lord liveth, so sure as many as believed, or as many as were brought to the knowledge of the truth, through the preaching of Ammon and his brethren, according to the spirit of revelation and of prophecy, and the power of God working miracles in them—yea, I say unto you, as the Lord liveth, as many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away.  (Alma 23: 6)

The converts of Ammon (and his brethren) remained 100% active throughout the rest of their lives.  Apathy never became an issue.  Why?

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.  And then received ye spirits which ye could not understand, and received them to be of God; and in this are ye justified?  Behold ye shall answer this question yourselves; nevertheless, I will be merciful unto you; he that is weak among you hereafter shall be made strong.  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.  And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way?  If it be some other way it is not of God.  Therefore, why is it that ye cannot understand and know, that he that receiveth the word by the Spirit of truth receiveth it as it is preached by the Spirit of truth?  Wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together.  And that which doth not edify is not of God, and is darkness.  (D&C 50: 13-23)

Ammon preached to the Lamanites by the Spirit of truth, which resulted in the edification of both parties.  In other words, he preached by the gifts and powers of the Holy Ghost and the (non-member) Lamanites who eventually converted received the word he preached also by the gifts (see D&C 46: 14) and powers of the Holy Ghost. They continued this same process and no one became apathetic.  But no one can receive the word by the Spirit of truth unless it is preached by the same Spirit.  Therefore, uninspired leadership alone is to blame for apathy in the church.

Ah, but surely the receivers carry some of the blame, too, right?

Wrong.  We are talking of members of the church, not non-members, so these are people who have already received the word and who are already willing to receive more of the word.  They believe in the word, they believe the word will be at church and they go to church to receive it.  They expect and believe their leaders will give them the word in the Spirit of truth, meaning that it will be dispersed “according to the spirit of revelation and of prophecy,” by the gifts and powers of the Holy Ghost, “the power of God working miracles in them”, just as Ammon spread the word.  If, though, after they go and listen to their leaders, they remain apathetic, it is entirely their leaders’ fault.  The leaders are uninspired.  Period.

Without the manifestations of the Spirit, boredom sets in

Anyone who has experienced manifestations of the Spirit knows that any “religious” experience in which the Spirit is not manifesting itself is not really a religious experience.  It is just going through the motions.  When the Spirit is present, a religious gathering can last all day long and one still can’t get enough.  Without the Spirit, boredom quickly sets in and ten minutes becomes an eternity.  Many will say that it is up to the members to bring the Spirit to a meeting, in other words, that you get what you put into it.  This, though, is a cop-out to try to remove the responsibility of the leaders from ministering the gospel as the scriptures direct: in the Spirit of truth.

In other religious denominations, in which pastors are paid, the members do not simply suffer through boredom-filled meetings.  If the pastor does not bring the Spirit, they either fire him or the members go elsewhere, to a pastor that they feel does possess the Spirit. Not so with the LDS.  We do like the Puritans and consider it saintly to suffer through week after week of boredom.  (See The Title of Insufferable, Self-Righteous Prigs.)

Motivation is not the issue

The typical tactic used by uninspired leaders is to try to motivate the members to do their duty, as if motivation were the problem.  For example, not a single Sunday will go by without an elder’s quorum president striving to remind, encourage and motivate his quorum to do home teaching.  Success stories will be drawn from talks of GA’s and such, showing that home teaching is important and effective.  Week after week the elders’ ears will grow more and more weary with hearing the broken “home teaching” record play.  In one ward that I was a part of, one of the elders got so tired of hearing it that when the bishop sent one of his counselors to deliver a special bishopric message to our quorum of elders, and it turned out to be about home teaching, this elder stormed off in anger and didn’t return again to the quorum until he was finally coaxed gently back.

Member missionary work is another area that is treated like a motivation problem.  Members generally are excited about the good news of the gospel of Jesus Christ and do not need motivation.  They do, however, need inspired leadership.  Bringing a non-member friend to a boring meeting is not something everyone is willing to do.  If the leadership is inspired and the gathering of the saints are occasions in which the Spirit is poured out and manifestations are regular, members naturally spread the word.  This is true of all cultures and religions.  For example, in the Catholic religion and regions of the world, when someone has witnessed a virgin appear somewhere, word spreads like wildfire and everyone goes to see what Spiritual manifestation is occurring.  The miraculous is widely held as a sign of the divine working, or as the Savior puts it, “the works of the Father.”  If you remove the works of the Father from any church, even one that carries the name of Christ, you are left with a church of man.  So, “the power of God working miracles in” leaders is very important.

Uninspired leaders are not sanctified

The Lord has made it plain that all leaders are to be sanctified.  If they are not sanctified, they are not to be leaders, or “teachers” of the word.  (See Scriptural Discussion #5: Teachers—Must Be Sanctified.)  Sanctified leaders possess the spirit of prophecy and revelation, yet, how many leaders have actually prophesied in the church?  How many leaders have actually received a revelation, not just inspiration, but the type that can be written down?  Go and ask your leader if he or she has ever prophesied or ever received a revelation from the Lord and see for yourself.

Unsanctified leaders are more like managers than leaders.  No one wants to be “managed.”  Heck, no one wants to be led, either, unless the Holy Ghost is doing the leading, then everyone wants to be led.  Unless a leader is sanctified and thus possesses the guidance, gifts and powers of the Holy Ghost, those who follow his leadership are being led by just a man.

Apathy is a good thing

If you touch a hot iron, you feel pain.  That pain may seem like a bad thing, but it really is a good thing as it alerts you to the danger of the hot iron so that you can remove your hand and avoid further damage to your body.  All symptoms of illness, then, although they don’t feel good, are but signals to us that there is a problem.

Leadership will often see apathy not as a signal that there is a problem, but as the problem itself. The apathy itself is then addressed, not its cause.  The members will be preached to and made to feel guilty for not doing their duty.  They will be encouraged and motivated and every other trick in the book to get them to do something that they would naturally do anyway, without any external influence, if only they heard the word preached to them in the Spirit of truth.

An argument could be made that uninspired leadership should not be encouraged by acting on it.  Only inspired leadership should be acted upon.  After all, if the membership acted upon uninspired leadership and brought their friends to boring church meetings in droves, what would be the result?  However, such an argument is not necessary because man, by nature, negates uninspired leadership with the solution of apathy.  Apathy, therefore, is not a problem, but a solution to uninspired leadership. It is an apathetic membership which should inspire the leaders to sanctify themselves and obtain the powers, gifts and fruits of the Spirit with which to minister in righteousness among the Lord’s people.  Only the Spirit can cure apathy, or enliven a sleepy body.

How to encourage leadership to repent: inspired, intentional apathy

If your ward or stake leaders are uninspired and you notice that your ward or stake is full of apathetic members, the answer is not to fight them or call them to repentance.  The Lord will take care of His leaders and will chastise them in His own due time.  It is not the duty of the membership to steady the ark.  We members did not call them, although we did sustain them through our vote. And that (sustaining) is the key.

Sustain inspired leaders and withdraw support from uninspired leaders

The proper, scriptural way that the Lord has set up whereby membership can “modify the misbehavior of the leadership” is by withdrawing a sustaining vote.  Most people feel that once a vote is cast, it must remain cast until the end of the term of office.  The election of California Governor Schwarzenegger should have put an end to that line of thinking.  Just as the Lord giveth and taketh away, so the membership has the power to sustain and withdraw support.

I might suggest a couple of important things to keep in mind when withdrawing support from an uninspired leader.  First, this is not a way to punish him, but to encourage him to sanctify himself so that he may again have your support.  And second, keep firmly in mind the difference between what are the commandments of God and the counsels or petitions of an uninspired man.  As long as you continue to keep the commandments of God, you will remain on safe ground.

For example, having entered baptism and made a covenant with God, we are to partake of the sacrament each week.  So, not attending a ward that has an uninspired bishop is not an option.  However, just attending the portion in which the sacrament is passed, partaking and then skipping the rest of the meeting, might be.  On my mission, many baptized members did just that, as they had covenanted to partake of the sacrament each week, not listen to every talk given in that meeting.

During sustaining votes, especial care might be taken as to who you vote for, or even if you vote at all.  (See Is our procedure for sustaining a rubberstamp?)  Just as there are many ways to sustain a leader, there are probably as many ways to withhold support.

Inspired apathy is a solution

Inspired apathy can be a great tool in the hands of those who wield it with a proper understanding of its effect on leadership.  Although apathy is often seen as a thing to be avoided, a bad thing, it can be a means of generating humble leaders who are guided by the Holy Ghost and not just by their egos.

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Previous Common Consent article: Anarchy in action: congregational nullification

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Anarchy in action: congregational nullification

Jury Nullification

Jury nullification means making a law void by jury decision, in other words “the process whereby a jury in a criminal case effectively nullifies a law by acquitting a defendant regardless of the weight of evidence against him or her.”

Jury nullification is more specifically any rendering of a verdict by a trial jury, acquitting a criminal defendant despite the defendant’s violation of the letter of the law. This verdict need not disagree with the instructions by the judge concerning what the law is, but may disagree with an instruction, if given by the judge, that the jury is required to apply the law to the defendant if certain facts are found.

Although a jury’s refusal relates only to the particular case before it, if a pattern of such verdicts develops in response to repeated attempts to prosecute a statutory offense, it can have the practical effect of disabling the enforcement of the statute. “Jury nullification” is thus a means for the people to express opposition to an unpopular legislative enactment.

The jury system was established because it was felt that a panel of citizens, drawn at random from the community, and serving for too short a time to be corrupted, would be more likely to render a just verdict, through judging both the accused and the law, than officials who may be unduly influenced to follow merely the established law. Jury nullification is a reminder that the right to trial by one’s peers affords the public an opportunity to take a dissenting view about the justness of a statute or official practices.

(Taken from the Jury Nullification entry of the Wikipedia. See the entire entry for more information.)

Jury nullification occurs when a jury judges both the facts of a case and the law it is based upon. In modern times it doesn’t occur very often, perhaps because juries are not aware that they have this common law right or power due to modern judges not informing them of the entire jurisdiction of a jury. In fact, judges often do the opposite and give them instructions that they must apply the law. However, the truth is that juries do have this power regardless of what a corrupt judge may say.

Congregational Juries

Our system of church government consists of judges, courts and councils, with witnesses and advocacy, but apparently without juries. However, as all appointments/callings must be approved by the congregation through common consent vote before an appointment/calling is solidified, in reality and practice the congregational members are the juries of the church.

Again, any calling in the church needs to be ratified by the congregational jury. A name is read and a call to ratify is made to the members, who raise their hands in approbation or in opposition, or who do not raise their hands, at all. A count is made and if the voice of the people (the majority) is for the appointment, it goes through. If the voice of the people is against it, it does not go through. In this way the congregational jury renders a verdict of their approval or disapproval of the various appointments/callings. We call this vote sustaining. Nothing in the church happens, nor can happen, without a sustaining vote of the members of the congregation, as that would be tyranny and a usurpation of powers, because all things must be done with the consent of the congregation.

Congregational Nullification

There is, however, another way that the congregational jury renders a verdict. Sometimes policies or instructions are handed out to the members from their leaders without taking a vote. For example, recent First Presidency letters read in sacrament meeting contained instructions to the members concerning the passage of a constitutional amendment on marriage (for California saints) and sacrament meeting behavior, specifically, not using visual aids or asking the congregation to turn to a scripture while giving a talk. These instructions are similar to those received by trial juries from the presiding judge concerning how they are to apply the law to the case. In both instances, neither jury is instructed that they can pass judgment upon the judge’s instructions and discard them if wisdom so dictates.

Many saints get offended when instructions they feel are overbearing or tyrannical come down from their leaders. To prove their point, they’ll sometimes take actions that end up pitting the church against them, such as taking a public stand against the church. This is not the wisest course to take and may lead to their being disfellowshipped, excommunicated or even them just leaving on their own.

The Lord has given us the means to nip all tyranny in His church in the bud via the law of common consent. Just as trial jury nullification exists as a common law right, it also exists as a right of the congregational juries. Simply ignoring all instructions deemed to be unjust, unwise, overbearing, tyrannical or humiliating nullifies the instructions. End of story.

Most instructions given today by leaders are called “counsel.” When members are asked to do something, usually that is the very word used: ask. Anybody can ask anything they want of you. Asking you to do or not to do something does not rob you of your agency. It also does not obligate you to do the thing asked. Like trial juries, congregational juries have the choice to obey instructions received by them from the leaders without another thought, or they can render the instructions null and void by ignoring them.

Anarchy in Action

Both congregational nullification and the raising of the hands in approval/disapproval during a sustaining vote is anarchy in action. Ultimately, always, the people decide all matters of the church. The leaders can do nothing without the consent of the people.

Taking the two examples given above, for those saints who agree with the First Presidency letter on the marriage bill, they can sustain the letter’s instructions by donating time, means and effort to that cause. For those saints who disagree with the letter’s instructions, they can ignore the petition entirely and donate no time, means or effort to it. Just as during sustaining votes, members do not campaign other members to sway votes in favor of or against particular church callings, campaigning need not occur for non-voting uses of the law of common consent. Everything remains peaceful, ordered and anarchic, each man, woman and child of the church casting a verdict on the instructions by their actions.

In the second instance mentioned above, congregational nullification can also occur, should the people think the instructions are unneccessary or unjust. Or, congregational ratification can occur should the people think the instructions are wise and timely. All that is necessary is that each speaker either obey the instructions and stop using visual aids or asking the audience to open their scriptures, or disregard the instructions and use visual aids and ask the congregation to turn to such-and-such a verse.

The bishop or other leaders may attempt to correct a single person who ignores counsel or instruction, but if that person continues to ignore the counsel, or if more than one person ignores the counsel and it becomes apparent that the congregation has passed a verdict against the counsel, by ignoring it, then congregational nullification has occurred and that counsel is now null and void. There is nothing a leader can do with a group of people who refuse to ratify an instruction by obedience to it.

In my own experience, eventually even the most power-tripping leaders will throw up their hands in frustration because peaceful, ordered, anarchic congregational nullification cannot be stopped. No one can be tried for ignoring counsel or petitions. There is no law against it in the church. There are only laws against sin.

Use of Common Consent Stops Tyranny

Jury nullification drives leaders up the wall with frustration, as it limits their power and control over a congregation, but it is one of the means the Lord has set up to stop tyranny in His church. Used as a proper check to usurpation of power, it properly balances the church and puts all saints, leaders and members alike, on equal ground.

So, the next time you receive instructions from your religious leaders you do not agree with, even after prayer and fasting, instead of publicly fighting them and becoming an apostate, instead of striving to get other members in your camp and pit member against member or member against leader, or instead of trying to win the leader over to your cause (which never works), just apply the principle of congregational nullification and ignore the instructions.

Next Anarchism/Anarchy article: Anarchy in Education

Previous Anarchism/Anarchy article: The dissolution of the corporate LDS Church via “gay marriage”

Next Common Consent article: Apathy is not a problem, it’s a symptom and a solution

Previous Common Consent article: Power of the Law of Common Consent

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