WHAT OF THE MORMONS
by Elder Gordon B. Hinckley

THE QUESTION 

What of the Mormons?

Here is a question which has been earnestly asked for more than a century. Over 
the years numerous answers have been given to it. The books alone which have 
been written around this query fill many feet of library shelf. It has been the 
theme of countless magazine articles, newspaper stories, pamphlets, and sermons. 
In the early days of Mormonism these writings and discourses were motivated 
largely by a spirit of blind prejudice, for the question was most often asked in 
an atmosphere of ignorance and bigotry. Fortunately, this has changed.

An honest question deserves an honest answer. What of the Mormons? Who are they? 
What do they believe? What is their program? What is their organization? 

WHO ARE THEY? 
"Mormon" is a nickname for a member of The Church of Jesus Christ of Latter-day 
Saints. Just as converts to the Church of Christ in the first century came to be 
called Christians, so in the nineteenth century those who professed belief in 
the Book of Mormon were called Mormons. The title has remained, and there has 
been little disposition to change it, although it is gradually giving way to the 
name, Latter-day Saint. 

This also calls for a word of explanation. "Saint" is to be interpreted not with 
the meaning that has evolved from the traditions and practices of Roman 
Catholicism, but rather in the general sense in which Paul used it when writing 
to those who had accepted membership in the early church. For the Mormons regard 
themselves as saints only in the sense that they are believers in Jesus Christ 
and members of His church.

PROTESTANTS OR CATHOLICS?
They are generally classed as Protestants, since they are not Catholics. 
Actually they are no closer to Protestantism than they are to Catholicism. 
Neither historically nor on the basis of modern association, theology, or 
practice can they be grouped with either.  The movement did not arise out of 
dissension with any Christian denomination.  Nor did it result from a schism 
within any religious society.  Of its origin we shall learn in detail later.  
Suffice it to say that its theology, its organization, and its practices are in 
many respects entirely unique among today's Christian denominations.

WHO ARE THESE PEOPLE?
They are educators, farmers, doctors, bankers, merchants, and followers of most 
other vocations.  They are found in responsible positions of government, 
finance, and industry.  Their names are among the faculties of many of America's 
large universities.  An unusual percentage are listed in Who's Who in America.  
More than a hundred thousand of them served in the armed forces during World War 
II.

In a general sense they are as other men and women.  They wear no distinguishing 
dress, but they do profess some distinguishing beliefs and have achieved some 
unique accomplishments.

WHERE DO THEY LIVE?

More than 2-1/2 million of them are scattered over the world.  Branches of the 
Church are found in every state of the Union, in most of the provinces of 
Canada, and in every county of England.  They are found in Scotland and Ireland; 
in Germany, Belgium, France, Switzerland, Holland, Denmark, Sweden, Norway, and 
Finland; in Mexico, Central America, Brazil and Argentina; in Japan, Korea, the 
Pacific Islands, New Zealand, Australia and South Africa.

Mormonism is fundamentally the same in Stockholm as in Salt Lake City.  Its 
philosophy, its teachings, its local organization are similar the world over.  
As might be expected, however, the facilities of the Church are better developed 
and the work accomplished has been more outstanding in those areas where are 
found the largest number of members and where the work has been in progress for 
relatively long periods.

The majority of Church members live in the United States.  More of them reside 
in Utah than in any other state, although there are extensive segments of 
Latter-day Saint population in Idaho, Arizona, California, and other western 
states, and substantial congregations are found in most of the large cities of 
the nation.

Over seventy percent of Utah's population is nominally Mormon, and better than 
sixty percent of Salt Lake County's people are registered on the membership 
records of the Church.  For this reason, and because the Intermountain area was 
originally colonized by the Mormons, Salt Lake City is classed as a Mormon city 
and Utah as a Mormon state.  However, generally they are so regarded only by 
those outside the State.  Residents, either Mormon or non-Mormon, seldom give 
thought to the matter.  There is no apparent class distinction, and no evidence 
of religious bigotry.  One of Salt Lake City's most highly respected mayors was 
a Jew, as was also one of the State's outstanding governors.

Of course all members of the Church cannot be classed as devout.  As in other 
large organizations some are members in name only.  Yet an unusually large 
number actively participate.  It is something of a modern religious phenomenon 
to find more than a hundred large Mormon congregations meeting every Sunday in a 
city of fewer than two hundred thousand people.

In some localities so many attend church that it has become necessary to divide 
them into two or more fully organized groups, each with its own set of meetings, 
in order to accommodate them in the one available building.  Several Mormon 
meetinghouses accommodate three groups of members, with an average membership in 
each of about nine hundred.  On Sunday each of these buildings is busy from 
early in the morning until late in the evening on a carefully planned schedule.  
Every night in the week, and most afternoons, it is also occupied with Church 
activities.  The members necessarily submit to considerable inconvenience under 
such crowded schedules, but they continue to come, and in increasing numbers.  
An extensive program is now under way to relieve this condition.

HOW IS THE CHURCH ORGANIZED? 
In the larger centers of population each member of the Church belongs to a ward; 
in areas of sparse population, to a branch.  Each is simply an ecclesiastical 
unit similar to a parish, embracing all of the members within a particular 
geographical area.

A ward ordinarily comprises from 450 to 1200 members. In such places as Salt 
Lake City the ward district may include only three or four square blocks, while 
in a rural section it may extend over many square miles.  Ordinarily each ward 
has its own church building, including chapel, recreation hall, and class rooms.  
However, as indicated above, in many cases in recent years two or more wards 
have shared one building. 

A number of wards form a larger ecclesiastical unit known as a stake.  A stake 
roughly corresponds to a diocese.  There are in the Church nearly 4,000 wards 
grouped into more than 475 stakes.  Stakes are found throughout the United 
States, in the British Isles, Europe, the islands of the Pacific, Central and 
South America.

In areas where members are scattered, missions are organized.  The missions are 
divided into districts, and the districts into branches.

What of the Mormon clergy?  It is, to say the least, unusual by present day 
standards.  There is no paid or professional ministry.  Thirty-nine general 
officers and the presidents of missions are given living allowances.  Add to 
this a few specialists and a staff of clerks who give their full working time to 
the Church.  These constitute all who may be classified as paid personnel.  The 
great bulk of work and responsibility is carried by the rank and file who 
receive no financial remuneration; who, in fact, contribute generously not only 
of their time and talent, but of their means as well.

Each ward is presided over by a bishop.  He a lawyer, professor, merchant, or a 
follower of any other honorable vocation. He must be a man of integrity, 
industry, and devotion to the Church.  He must have a good name in the community 
in which he lives.  He carries responsibilities similar to those of a minister 
or priest in other churches.  He arranges and conducts worship services, blesses 
the sick, sees that the poor are cared for, conducts funerals, performs civil 
marriage ceremonies, and discharges a hundred other duties involved in looking 
after the welfare of a large group of people.

How can he do this and yet earn a living for himself and family?  To say the 
least, it is a heavy burden, generally gladly borne.  But it would be impossible 
for one man to carry.  Organization is the answer.  Everyone in the Church who 
is active and old enough to do something generally has a responsibility.  In 
fact, he may have several.  And usually the greatest enthusiasm for the cause is 
found among those who do the most.  The organization which makes this possible 
and necessary will be discussed in a subsequent section.

WHAT DO THEY BELIEVE? 
Latter-day Saints incorporate in their religious code all of the ethical 
standards and basic doctrines of the New Testament.  They teach the Golden Rule, 
the necessity for good works, faith, repentance, and baptism, virtue and honor, 
and the need for and efficacy of prayer.  In this they may appear to be only one 
more sect among the multitude of Christian denominations. 

Nevertheless, they have often been regarded as heretics.  The formal creeds and 
confessions of the Roman and Protestant churches are not found in their 
theology.  This is to be expected since Mormonism is not an offshoot from any 
present day church.

It begins with the teachings of the Bible.  These it has implemented with what 
its adherents call modern revelation.  The combination has given the movement 
its particular vigor and flavor. 

GOD AND MAN
Primary among Mormon teaching is belief and faith in God the Father, in Jesus 
Christ his Son, and in the Holy Ghost.  But the Mormon concept is not set forth 
in vague creeds.  It is simple and straightforward. 

God is in form like a man.  He is personal.  He speaks, and has spoken to man.  
He is exalted, and by human standards he is alI-powerful.  But he is merciful 
and kind.  He is the father of the spirits of all men, and he has a father's 
consideration for and interest in his children.  His work and his glory lie in 
their eternaI welfare.

Jesus Christ is his Son, begotten in the flesh.  He lived, died, and was 
resurrected in a literal sense as the New Testament recounts.  He was the Savior 
and Redeemer of men according to a plan formulated before the world was created.  
He yet lives, a being of distinct form  and personality.  The Holy Ghost is a 
personage of spirit, yet nonetheless an individual personality.

These three constitute the Godhead.  The doctrine is explicit.  It came about as 
the result of a remarkable experience which will be detailed later.  The effect 
of this doctrine has been powerful, for those who have so believed have prayed  
to God as one near and personal.

WHAT OF MAN?

Man is in reality a child of God.  Nothing in the universe is more important 
than the individual.  His spirit was begotten of God; consequently all men are 
brothers in a very real sense.  In the Mormon concept the phrase, "the 
Fatherhood of God and the brotherhood of man," takes on a new and powerful 
meaning.

Man is God's greatest creation.  For him the world was formed.  His welfare is 
the Father's concern.  But God does not make of man a pawn.  He persuades and 
directs, but never forces.  Man is free to choose his own way.  There is none of 
the doctrine of predestination in Mormon theology.  Free agency is a sacred 
gift, divinely bestowed.  Here is the answer to the old question, "if God loves 
his children, why does he permit war and strife and kindred evils?"  Because he 
holds inviolable the right given man to choose his way, between good and evil, 
between life and destruction.

Does God help those who seek him?  Yes, but all blessings are predicated upon 
obedience to law.  Man must therefore live up to divine principles to claim the 
blessings of God.  Only those who seek him and seek to do his will have claim 
upon him.

HOW LONG IS LIFE?
Man is an eternal being.  As an individual of spiritual substance, he lived 
before coming to earth.  Wordsworth expressed this great truth when he wrote the 
immortal lines: 

Our birth is but a sleep and a forgetting;
The Soul that rises with us, our life's Star,
Hath had elsewhere its setting
And cometh from afar; Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory do we come
From God, who is our home.

Life upon the earth in a mortal body is but another step in a great, eternal 
march.  Here we have opportunity for experience, for improvement, for growth.  
And on the basis of what we believe here we shall continue to live and grow in 
the life beyond the grave. 

In the life to come we shall not be arbitrarily divided into two fixed groups -- 
inhabitants of heaven and hell.  Jesus stated, "in my Father's house are many 
mansions."  There will be various grades and stations.  There will be activity 
and learning.  We shall know each other there as we know each other here.  Our 
individuality will be retained.  "Whatever principle of intelligence we attain 
unto in this life, it will rise with us in the resurrection."  "The glory of God 
is intelligence."  These are Mormon aphorisms.  Life is purposeful. It is 
progressive. It leads to Godhood. 

There is nothing of reincarnation, nothing of Nirvana, nothing of a static 
heaven, nor a hell of hot flame in Latter-day Saint philosophy.  Heaven lies in 
the growth that comes of improvement and achievement.  It is the place where 
will be those who have achieved this goal by obedience to the commandments of 
God.

PRIESTHOOD
Priesthood in Mormonism has something of the same meaning as is attached to it 
by other churches -- authority to act in the name of God.  But among the Latter-
day Saints it is not restricted to a few who have been trained in seminaries and 
universities.

Every man and boy over twelve years of age may hold the Priesthood provided he 
conforms to the standards of the Church.  Some 661,000 of the 2½ million members 
hold the priesthood in various offices.

There are two orders of Priesthood -- the Aaronic and the Melchizedek.  The 
Aaronic is concerned with the temporal affairs of the Church; the Melchizedek, 
which is a higher order embracing all of the authority of the Aaronic, is 
principally concerned with spiritual affairs. 

Within each of these orders are various grades -- Deacon, Teacher, and Priest in 
the Aaronic; Elder, Seventy, and High Priest in the Melchizedek.  Boys are 
ordained deacons at twelve provided their lives comport with the principles of 
the gospel.  As they grow older they are ordained to various offices, depending 
upon their living. 

Each office carries with it particular responsibilities and powers.  Among these 
are authority to baptize, to administer the sacrament, to preside over various 
groups, and in the highest instance to preside over the Church itself.

While this priesthood carries with it the authority to govern the Church and its 
members in their religious activities, the manner in which it may be exercised 
is definitely circumscribed.  The law of the Church, believed to be divinely 
pronounced, reads:  "No power or influence can or ought to be maintained by 
virtue of the priesthood, only by persuasion, by long-suffering, by gentleness 
and meekness, and by love unfeigned; by kindness and pure knowledge, which shall 
greatly enlarge the soul without hypocrisy and without guile." 

REVELATION 
Fundamental in Mormon theology is the principle of modern revelation.  "We 
believe all that God has revealed, all that he does now reveal, and we believe 
that he will yet reveal many great and important things."  This is the official 
statement of the doctrine.  Christians and Jews generally maintain that God 
revealed himself and directed chosen men in ancient times.  Mormonism maintains 
that the need for divine guidance is as great in our modern, complex world as it 
was in the comparatively simple times of the Hebrews.  It is true that 
fundamental truths set forth in the Old and New Testaments are as binding in our 
day as in the day they were pronounced.  Yet our daily life poses problems 
unknown centuries ago.  Moreover, some of the teachings of the Bible have been 
interpreted in so many different ways because the record is not clear, that many 
thoughtful people know not what to believe.

If God spoke anciently, is it unreasonable to believe that he can speak in our 
time?  What man would think to deny God the right to express himself? 

In essence, Mormonism claims to be a modern revelation of old principles 
divinely pronounced with new emphasis and completeness in our day. 

WHAT OF THE BIBLE?
The Bible is the word of God, written by men.  It is basic in Mormon teaching.  
But the Latter-day Saints recognize that errors have crept into this sacred work 
because of the manner in which the book has come to us. Moreover, they regard it 
as not being complete as a guide. Scores of different types of church 
organization and conflicting interpretations on basic doctrines, which have led 
to the creation of hundreds of different sects, bear witness to the inadequacy 
of the Bible. Supplementing the Bible, the Latter-day Saints have three other 
books. These with the Bible constitute the standard works of the Church.  They 
are known as the Book of Mormon, the Doctrine and Covenants, and the Pearl of 
Great Price.

The teachings found in them do not conflict with the teachings of the Bible.  
They confirm the divinity of the Hebrew scripture and greatly clarify many 
doctrine mentioned therein over which men have argued for centuries.

MARRIAGE 
To many people Mormonism has meant one thing only -- polygamy.  This has been 
the subject of lurid tales in all parts of the world.  Once such stories were 
extremely popular.  But as the facts have come to be known, such writings have 
largely disappeared.

The truth of the matter is this:  Mormonism claims to be a restoration of God's 
work in all previous dispensations.  The Old Testament teaches that the 
patriarchs -- those men favored of God in ancient times -- had more than one 
wife under divine sanction.  In the course of the development of the Church in 
the nineteenth century, it was revealed to the leader of the Church that such a 
practice of marriage again should be entered into.

The announcement of this doctrine was a severe shock.  Most of the converts to 
Mormonism were of Puritan New England stock.  Shortly after Brigham Young heard 
of the doctrine he saw a funeral cortege passing down the street, and he is 
reported to have said that he would gladly trade places with the man in the 
coffin rather than face this doctrine.

Nevertheless, the leaders of the Church accepted it as a commandment from God.  
It was not an easy thing to do.  Only those whose characters were of the 
highest, and who had proved themselves capable of maintaining more than one 
family, were permitted so to marry.  Never at any time were more than three 
percent of the families of the Church polygamous.  The practice was regarded 
strictly as a religious principle.

In the late Eighties, Congress passed various measures prohibiting the practice, 
and when the Supreme Court declared the law constitutional, the Church indicated 
its willingness to comply.  Consistently it could do nothing else in view of its 
basic teaching on the necessity for obedience to the law of the land.  That was 
in 1890.  Since then officers of the Church have not performed plural marriages, 
and members who have entered into such relationships have been excommunicated.  
However, because of false information industriously circulated, many ridiculous 
notions of the practice have persisted.  These have obscured the true picture of 
the Latter-day Saint doctrine of marriage.

Marriage in Mormon theology is a sacred contract, divinely ordained.  Under the 
authority of the priesthood a man and woman are married not only for this life 
as legal husband and wife, but for eternity as well.  Such marriage takes place 
only in sacred temples of which there are but 13 in the Church now in use, and 
is performed only by a few men delegated with authority so to do.  Bishops and 
other officers perform ordinary civil marriages as do ministers and priests of 
other churches.

The Church lays great stress on the sanctity of the home and teaches that 
children are a blessing from the Lord.  There is no principle on which the 
Latter-day Saints lay greater emphasis than the sacredness of the marriage 
covenant.  Adultery is next to murder in gravity in Mormon theology.  Strict 
morality is taught, and the Church has used its means and facilities liberally 
to teach its youth the necessity for moral cleanliness and the blessings of 
happy marriage.

THE WORD OF WISDOM
Mormon theology deals with such widely diversified subjects as the nature of 
heaven and the evils of alcohol.  Actually, in the philosophy of this system the 
two are closely related.  Our bodies are sacred.  Man is created in the image of 
God.  His strength is to be used for the betterment of his own condition as well 
as for the betterment of his associates and his surroundings.  His body is the 
tabernacle of his spirit and will arise with him in the resurrection.

In brief, a sacred concept is attached to the human body.  As such, it ill 
becomes any man or woman to injure or dissipate his or her health.  In the light 
of this philosophy members of the Church are encouraged to refrain from alcohol, 
tobacco, and other deleterious substances which impair health and well-being.  
The effect of such teaching over a hundred years is demonstrated in comparative 
health statistics.  Based on group averages the Mormons live longer and enjoy 
better health than the people of the United States as a whole and the people of 
other nations whose statistics have been compiled by the League of Nations. 

EDUCATION
Education is not only a desirable thing, according to Mormon theology, but it is 
necessary to eternal progress.  That which we learn here we shall retain, and we 
shall continue to learn in the world to come.  Truth is the thing to be sought 
for -- truth in all fields.  In the very early days of the Church the following 
injunction was given as a divine revelation:  "A man cannot be saved in 
ignorance."

Education in all of its implications is therefore a concern of the Church.  
Accordingly, it has used its resources liberally in fostering schools.  
Moreover, it has constantly urged its youth to higher achievement and usefulness 
through education.  This philosophy doubtless accounts in some measure for the 
high place achieved by the people of Utah in the field of public education.  A 
recent study* indicates it leads in educational accomplishment, in educational 
efficiency, and in the extent of adult education.  

From the early years of its Utah development the Church has declared itself 
against the teaching of sectarian religion in public schools.  But at the same 
time it has recognized the need for religious instruction along with regular day 
school education.  To meet this need it has established seminaries and religious 
institutes convenient to public high schools and universities.  Here students 
are offered courses in the Old Testament and New Testament as well as in Church 
history and doctrine.  There are now seminaries maintained in connection with 
high schools in 49 states and also seven foreign countries.  There are presently 
228 religious institutes located in the United States many of which are 
beautiful buildings adjacent to universities.

In addition to these facilities the Church maintains Brigham Young University at 
Provo, Utah, a fully accredited institution with an enrollment of over 24,000.  
It also maintains schools and colleges in Idaho, Hawaii, New Zealand, Tonga, 
Western and American Samoa, Tahiti, Mexico and Chile.

*Rankings of the States, 1969, NEA (Research Report 1969 R-1).

WHAT ABOUT MONEY?
It may appear strange to discuss the Church's financial operations in a section 
dealing with its theology.  But money is essential in the operation of a 
religious society as in any other organization, and the manner in which it is to 
be secured is set forth in the scripture as a religious principle.

There is no collection in Mormon meetings.  The ancient law of the tithe is the 
financial law of the Church.  Latter-day Saints believe and accept it as of 
divine pronouncement.  Each member is expected to contribute one-tenth of his 
income for the support of the cause.  This is taught as a principle of religion, 
as much so as any other.

However, there is no compulsion in this matter.  A man is not excommunicated if 
he fails to pay his tithing.  No record is published; the matter is kept in 
strict confidence between himself and his bishop, and no officer of the Church 
would consider divulging such information.

The tithing thus collected goes into the general funds of the Church, and is 
then distributed according to various needs.  Among these are the erection and 
maintenance of educational facilities, temples and other church buildings, and 
kindred requirements.

The funds used for charity purposes come from a different source.  The first 
Sunday of each month is known among the Mormons as Fast Day.  All members are 
expected to refrain from two meals on this day and to contribute the cost of 
these meals for the relief of the poor.  Every penny thus collected is so used, 
first among those of the locality in which it is collected.  Then, if there is a 
surplus, it is turned into a general fund on which those wards which do not have 
t funds may draw.

WHAT IS THEIR PROGRAM?
In all its ramifications the Mormon organization appears to be a complex 
society.  But to its members, as the Church affects their individual lives, it 
is both simple and effective.

Perhaps the best way to indicate the nature of its program is to note its effect 
upon what might be termed a sample Mormon family.  Because this program is most 
highly developed in urban areas of fairly dense Latter-day Saint population, we 
shall take a family living in a Salt Lake City stake, although the same 
situation would hold equally true in any stake in a metropolitan area, and in 
most of the rural stakes.  The names of the family and the ward and stake they 
live are fictional, but actual situations are described.

Let it be the Jones family.  It consists of the father, mother, and four 
children. Ralph is twenty-two, Betty is nineteen, Bob is fourteen, and Susan is 
eight.  By profession Mr. Jones is a certified public accountant.  He belongs to 
one of the civic clubs, and might be either a Democrat or a Republican.  The 
family live in an attractive but modest home. 

HOW DOES THE CHURCH AFFECT THEIR LIVES?
The Jones family belong to the Hill Heights Ward, which is one of eight wards in 
the Blue Ridge Stake.  There are about eight hundred people in their ward.  They 
call it their ward familiarly as they speak of their home.  They contributed 
toward the construction of the building, and each month they contribute toward 
maintenance.  They feel pride of ownership in it.  And they feel at home because 
they go there often, not on Sundays only, but during the week as well.

Mr. Jones is a counselor in the bishopric of the ward.  The bishopric consists 
of a bishop a two counselors.  In modern business language Mr. Jones might be 
called a vice-president.  He has been in this office for two years, and will 
remain for an indefinite period until he and his associates are released with a 
vote of thanks for their services.  Then three other men will take their places.

THE SUNDAY PROGRAM 
On Sunday morning everyone in the Jones home gets ready for church.  Mr. Jones 
and Bob, the fourteen-year-old boy, leave before the mother and girls.  The 
eldest boy, Ralph, is away from home.  We shall discuss him later.

At nine o-clock the father and Bob go to Priesthood Meeting.  Bob is a deacon, 
the father is a high priest.  Each belongs to a quorum, that is, a local group 
of members holding the same office in the Priesthood.  At the opening of the 
meeting all of the men and boys meet together for song and prayer and any 
discussion of general interest.  Following this they separate into quorum 
meetings.

On the particular Sunday of which we are now speaking, the bishop announces a 
matter of practical interest to all of the men and boys.  He indicates that the 
concrete walks around the building are badly cracked, and that the shrubs and 
lawn also need special attention.  Mormonism has always been concerned with the 
temporal affairs of life as well as with the spiritual, so that mention of such 
an item in a priesthood meeting does not appear out of place to those present.

The bishop indicates that the problem has been discussed by a committee, and 
that he and his associates recommend that these matters be given immediate 
attention.  He advises that Brother Taylor [Mormons usually address each other 
as Brother] will make his truck and cement mixer available on Thursday evening 
if all who can do so will assist.  In this way, the bishop points out, the work 
can be handled in one night.

The boys should come with rakes and spades to take care of the lawn and shrubs.  
The men will remove the old concrete, set the forms, and pour and trowel the new 
walks.  The women of the Relief Society will provide sandwiches and punch. 

The bishop asks for any comment after he has outlined the proposition.  Two or 
three men express themselves to the effect that the work should be done and they 
feel that the Priesthood quorums should support the bishopric to see that it is 
done quickly.  Then in keeping with Mormon procedure the proposition is put to a 
vote, and it is unanimously agreed that on the following Thursday the men and 
boys of the ward will gather at the meetinghouse prepared to work.

After this item of practical business, the meeting separates into quorums, where 
each group considers the welfare of its members, and studies a course of 
instruction prepared by a special committee of the Church.  In these quorum 
meetings is found an expression of fraternity in its finest application.  Under 
quorum sponsorship religious instruction is given, the social needs of members 
are met, and service projects are undertaken for the welfare of any unfortunate 
members or the widows and families of any deceased members of the quorum.  This 
is a Sunday meeting, but its consequences are felt in a variety of circumstances 
throughout the week.

Sunday School follows the priesthood meeting.  This gathering embraces all 
members of the Church from the very young to the aged.  The entire Jones family 
attend.  In their Sunday School twelve different classes are offered for various 
age groups, with a complete curriculum of religious study.

On Sunday afternoon Mr. Jones and the bishop go to the hospital to visit a 
member of the ward who is seriously ill.  This is one of several hospitals 
maintained by the Church and open to patients of all denominations.  By the 
authority of the Priesthood which they hold, these men lay their hands upon the 
head of the invalid and pronounce a blessing.

In the evening a worship service is held.  Again all of the family attend.  
Betty and her mother both sing in the choir, and sometimes the father conducts 
the meeting.  As a deacon, Bob, with other boys, passes the Sacrament of the 
Lord's Supper to those in attendance.

Each Sunday there is a different speaker for this worship service.  Sometimes 
members of the ward are called to address the congregation.  On other occasions 
visiting speakers give the sermon.  Usually there is a five-minute talk by one 
of the young people of the ward, and both Betty and Bob have had this 
opportunity.

CHURCH ON WEEK DAYS 
On Monday evening the Jones family remain at home.  In fact, Monday is known in 
the ward as Home Night.  The authorities of the Church have recommended that all 
families spend at least one evening a week together to encourage and preserve 
family unity and fellowship.  There no conflicting ward meetings scheduled for 
this night.

On Tuesday afternoon Mrs. Jones goes to her Relief Society meeting.  The Relief 
Society is the women's auxiliary organization of the Church.  It is, in fact, 
America's oldest women's organization of national scope, having been established 
in 1842.

The program of the meetings is varied.  The first week of the month is devoted 
to the study of theology.  The next week sewing and homemaking skills are 
taught.  The third Tuesday is spent in a study of literature, and the fourth 
week is devoted to social science.

Following school on Tuesday afternoon Susan, the eight year old daughter, 
attends Primary Association, a Church auxiliary for children.  Here the younger 
members of the ward receive religious instruction, play games, and pursue 
various arts and crafts.

On Tuesday evening Betty and Bob attend MIA -- Mutual Improvement Association.  
Bob is a Boy Scout, and he is proud of his church's achievement in this field.  
The Mormon Church has a larger percentage of its boys enrolled in Scouting than 
has any other religious organization in the United States.*  A Scout room is 
provided in the meetinghouse, and every boy is encouraged to become a Scout when 
he reaches eleven.

Betty meets with a group of her own age.  They follow various courses of study, 
including drama, public speaking, dancing, and music.

On Wednesday evening Betty and her mother go to the ward meetinghouse for an 
hour and a half of choir practice, while Mr. Jones attends a meeting of the 
bishopric to discuss the many problems incident to the operation of the ward.

Thursday evening Mr. Jones and Bob go to work on the ward grounds.  Mrs. Jones 
comes later to serve the refreshments.  These men and boys constitute an 
interesting group, all dressed in old clothes and having a good time together.  
There is Nelson, the banker; Thomas, the dentist; Peterson, the smelter foreman; 
Barkley, the auto mechanic; Taylor, the contractor; Myers, who teaches 
philosophy; and many others, of various trades and professions.  Supervising 
them is Brother Barnum, a little fellow with a big smile, whose regular trade is 
cement finishing.  By nine-thirty that night the cement is poured, the grounds 
are cleaned up, the refreshments are gone, and everyone has had a pleasant time.

Friday is a big night for Betty.  The Blue Ridge Stake is holding its Spring 
Prom.  All wards of the stake unite six times yearly for such dances in a 
beautiful ballroom with an excellent orchestra.  Looking at five hundred 
couples, the girls in formal dress, one would never guess this to be a church 
function.  The only clue that might indicate its identity is an opening prayer, 
and the absence of drinking and smoking.  There is an air of dignity and 
refinement.  But there is nothing somber, nothing pious about these dancers.  
They are having a good time.

On Saturday afternoon Bob and his father go out to cultivate peas on the ward 
welfare project.  With fifty others, they make short work of the cultivating.  
But there will be considerable work in the weeks to come, because this ward has 
an assignment to furnish, among other things, eight tons of shelled peas for the 
Church Welfare Program.

The major portion of the needs of those requiring assistance are now produced 
under this program.  The combined efforts of the Jones family and their 
thousands of associates in many areas make this possible.

Such might be a week in the life of this family, Sunday through Saturday.  But 
the Church touches them in other ways also.

Betty attends the University, and after school or when she has a free hour she 
goes over to the "Institute."  This is a religious center maintained by the 
Church near the campus.  Here she enjoys social opportunity and takes a class in 
the New Testament taught by a man of recognized scholarship.

She might have gone to Brigham Young University at Provo, Utah, an accredited 
four year institution maintained by the Church, but she preferred the state 
university since she could live at home.

*Thirty-fourth Annual Report, Boy Scouts of America, p. 47.

WHAT ABOUT RALPH?
All of this discussion has omitted Ralph, the twenty-two year old member of the 
family.  He is in England, serving on a mission for the Church.  He spent two 
years in the army, including several months in Korea.  Following his release the 
bishop talked to him about a mission.  He had saved some money while in the army 
and was glad to go.  When his own funds run out, his father will send him what 
he needs.  If it should become necessary his priesthood quorum will also help.

Without compensation from the Church he has gone to preach the gospel for two 
years.  Approximately 13,000 other young men and women are doing the same.  When 
Ralph's mission is completed he will return home.  Then he plans to finish law 
school.

Such, in brief outline, is the relationship of The Church of Jesus Christ of 
Latter-day Saints to the Jones family -- and to the thousands of other families 
in many parts of the world who comprise its membership.  Its program is designed 
to satisfy their spiritual needs.  to afford them opportunity for mental and 
social growth, and to assist them economically should this become necessary.  It 
aims to make them better citizens, better neighbors, better friends.

WHAT IS THEIR ORGANIZATION?
In basic organization the Church goes back to New Testament times.  In 
efficiency of operation it has often been described as strictly modern.  This is 
not a contradiction.

Mormons maintain that the fundamental organization of The Church of Jesus Christ 
of Latter-day Saints is the same as that which prevailed in the church 
established by the Savior.

Early in his ministry Jesus called twelve men whom he ordained apostles.  To 
these he gave power to heal the sick, to raise the dead, to minister the 
ordinances of the gospel.  "Freely ye have received, freely give," He enjoined 
them.  Then they were sent forth to the cities of Israel to bear witness of him 
and his kingdom.  Three among them -- Peter, James, and John -- stand out in the 
scriptures as the leaders, particularly after the death and resurrection of the 
Savior.

The Lord also appointed Seventy to assist in the work.  These he sent out by 
pairs with authority to speak for him.  Success crowned their ministry as 
becomes evident from the declaration that "they return again with joy."

Following Jesus' death the work was carried beyond the confines of Israel to the 
cities of Syria, then to Asia Minor, and later to Greece and Rome.  The word was 
spread with such effect that Paul, some thirty years later, declared that the 
gospel had been preached to every creature under heaven.

As various branches of the Church were organized, bishops and elders were 
ordained to preside over them, and other offices in the priesthood were filled.  
Paul speaks specifically of apostles and prophets, bishops and elders, 
evangelists, priests, teachers, deacons, and pastors.  He also makes clear the 
necessity for these various offices in their relationship one with another in 
furthering their common objective -- "For the perfecting of the saints, for the 
work of the ministry, for the edifying of the body of Christ; till we all come 
in the unity of the faith, and of the knowledge of the Son of God, unto a 
perfect man, unto the measure of the stature of the fulness of Christ."

The scripture makes clear another important point with reference to these 
officers of the Church.  To his apostles Jesus said, "Ye have not chosen me, but 
I have chosen you, and ordained you."  Paul amplifies this thought with the 
declaration that "no man taketh this honor unto himself, but he that is called 
of God, as was Aaron."  During those early years men in the Church were given 
office, not of their own choosing, but as they were selected and ordained by 
those who had been given power and authority of the Lord.

Latter-day Saints believe that this same organization with its basic offices has 
again been restored to the earth, and that men should fill those offices in the 
same spirit in which they were filled in ancient times.  They believe that in 
this organization lie the keys and means of effective church operation.

GENERAL OFFICERS
There are in The Church of Jesus Christ of Latter-day Saints three levels of 
organization -- general, regional, and local.  Presiding over its affairs in all 
the world is a council of three men called the First Presidency, consisting of a 
president and two counselors.  Working with these leaders are members of the 
Council of the Twelve Apostles who are called particularly to be "special 
witnesses of the name of Christ in all the world."  They form a traveling quorum 
regulating the world-wide activities of the organization.  The President of the 
Church is chosen from the ranks of the Twelve.

Two other quorums and a patriarch, or evangelist, constitute the organization of 
the general authorities.  One of these quorums is the First Council of the 
Seventy, consisting of seven men who preside over the various local quorums of 
the Seventy.  These men are charged with the same responsibility with which Jeus 
charged the Seventy he called -- to preach the gospel through missionary work.

A Presiding Bishopric of three men regulate the physical properties of the 
Church.  Assisted by architects, landscape experts, engineers, and other trained 
men, they look after the widely scattered buildings and other facilities which 
represent an investment of millions of dollars.

But the Presiding Bishopric are not concerned only with such matters of a 
temporal nature.  They are the heads of the Aaronic Priesthood.  As such, they 
supervise the activities of the hundreds of quorums of boys and young men 
ordained to this priesthood.

In addition to these general officers are general boards standing at the head of 
the Welfare Program and the various auxiliary organizations.  These bodies 
supervise the work of these agencies on a Church-wide level, setting policies, 
preparing courses of study, and directing activities through personal visits to 
the local groups.  Those comprising these boards are qualified individuals 
carefully selected for their abilities.

The President of the Church is nominated from and by the Council of the Twelve 
Apostles, but he is voted upon by the membership.  The same principle of common 
consent applies to all offices.  No officer may serve without the consent of 
those over whom he presides.  One of the established orders of business in all 
conferences is the "sustaining" of the officers of the organization.

STAKE OFFICERS
The regional organization is somewhat analogous to the general organization.  A 
stake is presided over by a presidency of three men -- a president and two 
counselors.  These in turn are assisted by a council of twelve men.

Stake boards supervise the work of the various auxiliary organizations on a 
regional basis.  These boards are comprised of outstanding teaches and 
administrators in the various wards.  By means of visits to the wards and joint 
meetings with ward workers, they carry on a program of training in teaching 
procedures.  In this way the ward workers are constantly aided by solving their 
problems and their teaching efficiency is increased.

LOCAL ORGANIZATION
As indicated in a previous chapter, the ward is the local unit of Church 
organization.  Assisting the bishopric of three men is a large corps of officers 
and teachers.  In the average ward this group consists of about two hundred 
individuals.  Each individual has a definite responsibility.  It would be 
impossible for the bishop and his two counselors to visit the homes of all 
members more often than once a year.  The bishopric have, therefore, directly 
under them, persons called to work as Home Teachers.  These are men who visit 
each home at least once a month.  They work in pairs, and each pair of teachers 
has only a few families to look after.  They deliver any instruction the 
bishopric might wish conveyed, and they determine whether any family is in need 
of assistance.  If there is financial distress or sickness, the home teachers 
make an immediate report so that proper measures may be taken to see that the 
need is supplied.

Also each priesthood quorum has a presidency, secretary, and various committees 
to see that the work of the quorum goes forward, and that the requirements of 
the members are met.

In each of the auxiliary organizations there is likewise a presidency of three, 
with secretary, chorister, organist, and a corps of teachers.

Within the democratic processes of these organized groups lies the genius of 
Mormonism.  Every member of the Church who is willing and able has something to 
do.  And within these various church functions he has ample opportunity to use 
his talents and to be of service.  Each has a responsibility, and in the 
discharge of that responsibility he studies and works.  As he does so, his 
interest in the cause increases.

The result is an organization of highly qualified leaders.  There is no monetary 
inducement to undertake such service.  In fact, there must invariably be 
considerable sacrifice of time and means.  Out of all this grows the true 
Christian ideal of service.

The men and women who perform the many obligations incident to Church 
responsibility are ordinary citizens.  Their unusual capacity derives from their 
belief in the efficacy of the gospel of Jesus Christ and their willingness to 
work to make it succeed.