THE ARTICLES OF FAITH

OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.



LECTURE XXIII.

SUBMISSION TO SECULAR AUTHORITY.

     =Article 12.=--We believe in being subject to kings, presidents,
     rulers, and magistrates, in obeying, honoring, and sustaining the
     law.


=1. Introductory.=--It is but reasonable to expect of a people
professing the Gospel of Christ, and claiming membership in the one
accepted and divinely invested Church, that they manifest in practice
the virtues which their precepts inculcate. True, we may look in vain
for perfection among those even who make the fullest and most
justifiable claims to orthodoxy; but we have a right to expect in
their creed ample requirements concerning the most approved course of
action, and in their lives, sincere and earnest effort toward the
practical realization of their professions. Religion, to be of service
and at all worthy of acceptance, must be of wholesome influence in the
individual lives and the temporal affairs of its adherents. Among
other virtues, the Church in its teachings should impress the duty of
a law-abiding course; and the people should show forth the effect of
such precepts in their excellence as citizens of the nation, and as
individuals in the community of which they are part.

=2.= The Church of Jesus Christ of Latter-day Saints makes emphatic
declaration of its belief and precepts regarding the duty of its
members toward the laws of the land; and sustains its position by the
authority of specific revelation in ancient as in present times.
Moreover, the people are confident, that when the true story of their
rise and progress as an established body of religious worshipers is
written, the loyalty of the Church and the patriotic devotion of its
members will be vindicated and extolled by the world in general, as
now are these virtues recognized by the few unprejudiced investigators
who have studied with honest purpose the history of this remarkable
organization.

=3. Obedience to Authority Enjoined by Scripture.--=During the
patriarchal period, when the head of the family possessed virtually
the power of judge and king over his household, the authority of the
ruler and the rights of the family were respected. Consider the
instance of Hagar, the "plural" wife of Abram, and the handmaid of
Sarai. Jealousy and ill-feeling had arisen between Hagar and her
mistress, the senior wife of the patriarch. Abram listened to the
complaint of Sarai, and, recognizing her authority over Hagar, who,
though his wife, was still the servant of Sarai, said:--"Behold thy
maid is in thy hand; do to her as it pleaseth thee." Then, as the
mistress dealt harshly with her servant, Hagar fled into the
wilderness; there she was visited by an angel of the Lord, who
addressed her thus:--"Hagar, Sarai's maid, whence camest thou, and
whither wilt thou go? And she said, I flee from the face of my
mistress Sarai. And the angel of the Lord said unto her, Return to thy
mistress, and submit thyself under her hands."[1221] Observe that the
heavenly messenger recognized the authority of the mistress over the
bond-woman, even though the latter had been given the rank of wifehood
in the family.

  [1221] Gen. xvi, 1-9. See "Jesus the Christ," p. 397, Note 6.

=4.= The ready submission of Isaac to the will of his father, even to
the extent of offering his life[1222] on the altar of bloody
sacrifice, is evidence of the sanctity with which the authority of the
family ruler was regarded. It may appear, as indeed it has been
claimed, that the requirement which the Lord made of Abraham as a test
of faith, in the matter of giving his son's life as a sacrifice, was a
violation of existing laws, and therefore opposed to stable
government. The claim is poorly placed in view of the fact, that the
patriarchal head was possessed of absolute authority over the members
of his household, the power extending even to judgment of life or
death.[1223]

  [1222] Gen. xxii, 1-10.

  [1223] See Gen. xxxviii, 24.

=5.= In the days of the exodus, when Israel were ruled by a theocracy,
the Lord gave divers laws and commandments for the government of His
chosen people; among them we read:--"Thou shalt not revile the gods,
nor curse the ruler of thy people."[1224] Judges were appointed by
Divine direction to exercise authority amongst Israel. Moses, in
reiterating the Lord's commands, charged the people to this
effect:--"Judges and officers shalt thou make thee in all thy gates,
which the Lord thy God giveth thee, throughout thy tribes; and they
shall judge the people with just judgment."[1225]

  [1224] Exo. xxii, 28. The word "gods" in this passage is rendered
  by some translators "judges." (See marginal reference, Bible.) See
  "Jesus the Christ," p. 501, Note 8.

  [1225] Deut. xvi, 18; see also i, 16; I Chron. xxiii, 4; xxvi, 29.

=6.= When the people wearied of God's direct control, and clamored for
a king, the Lord yielded to their desire, and gave the new ruler
authority by a holy anointing.[1226] David, even though he had been
anointed to succeed Saul on the throne, recognized the sanctity of the
king's person, and bitterly reproached himself because on one occasion
he had mutilated the robe of the monarch. True, Saul was at that time
seeking David's life, and the latter sought only a means of showing
that he had no intent to kill his royal enemy; yet we are told:--"That
David's heart smote him, because he had cut off Saul's skirt. And he
said unto his men, The Lord forbid that I should do this thing unto
my master, the Lord's anointed, to stretch forth mine hand against
him, seeing he is the anointed of the Lord."[1227]

  [1226] I Sam. viii, 6-7, 22; ix, 15-16; x, 1.

  [1227] I Sam, xxiv, 5-6, 10; see also xxvi, 9-12, 16.

=7.= Note, further, the following scriptural adjurations as recorded
in the Old Testament:--"My son, fear thou the Lord, and the
king."[1228] "I counsel thee to keep the king's commandment, and that
in regard of the oath of God."[1229] "Curse not the king, no not in
thy thought."[1230]

  [1228] Prov. xxiv, 21.

  [1229] Eccles. viii, 2.

  [1230] Eccles. x, 20. Note 5.

=8. Examples Set by Christ and His Apostles.=--Our Savior's work on
earth was marked throughout by His acknowledgment of the existing
powers of the land, even though the authority had been won by cruel
conquest, and was exercised unjustly. When the tax-collector called
for the tribute money demanded by the hierarchy, Christ, though not
admitting the justice of the claim, directed that the tax be paid, and
even invoked a miraculous circumstance whereby the money could be
provided. Of Peter he asked:--"What thinkest thou, Simon? of whom do
the kings of the earth take custom or tribute? of their own children,
or of strangers? Peter saith unto him, Of strangers. Jesus saith unto
him, Then are the children free. Notwithstanding, lest we should
offend them, go thou to the sea, and cast an hook, and take up the
fish that first cometh up; and when thou hast opened his mouth, thou
shall find a piece of money: that take, and give unto them for me and
thee."[1231]

  [1231] Matt. xvii, 24-27. See "Jesus the Christ," p. 382.

=9.= At the instigation of certain wicked Pharisees, a treacherous
plot was laid to make Christ appear as an offender against the ruling
powers. They sought to catch Him by the hypocritical question,--"What
thinkest thou? Is it lawful to give tribute unto Cæsar or not?" His
answer was an unequivocal endorsement of submission to the laws. To
His questioners He replied:--"Shew me the tribute money. And they
brought unto him a penny. And he saith unto them, Whose is this image
and superscription? They say unto him, Cæsar's. Then saith he unto
them, Render therefore unto Cæsar the things which are Cæsar's; and
unto God the things that are God's."[1232]

  [1232] Matt. xxii, 15-21; see also Mark xii, 13-17; Luke xx,
  20-25. See "Jesus the Christ," p. 546.

=10.= Throughout the solemnly tragic circumstances of His trial and
condemnation, Christ maintained a submissive demeanor even toward the
chief priests and elders who were plotting His death. These officers,
however unworthy of their priestly power, were nevertheless in
authority, and had a certain measure of jurisdiction in secular as in
ecclesiastical affairs. When He stood before Caiaphas, laden with
insult and accused by false witnesses, He maintained a dignified
silence. To the high priest's question,--"Answereth thou nothing? What
is it these witness against thee?" He deigned no reply. Then the high
priest added:--"I adjure thee by the living God, that thou tell us
whether thou be the Christ, the Son of God."[1233] To this solemn
adjuration, spoken with official authority, the Savior gave an
immediate answer; thus recognizing the office of the high priest,
however unworthy the man.

  [1233] Matt. xxvi, 57-64; Mark xiv, 55-62.

=11.= A similar respect for the high priest's office was shown by Paul
while a prisoner before the tribunal. His remarks displeased the high
priest, who gave immediate command to those who stood near Paul to
smite him on the mouth.[1234] This angered the apostle, and he cried
out:--"God shall smite thee, thou whited wall: for sittest thou to
judge me after the law, and commandest me to be smitten contrary to
the law? And they that stood by said, Revilest thou God's high
priest? Then said Paul, I wist not, brethren, that he was the high
priest: for it is written, Thou shalt not speak evil of the ruler of
thy people."[1235]

  [1234] See Note 1.

  [1235] Acts xxiii, 1-5.

=12. Teachings of the Apostles.=--Paul, writing to Titus, who had been
left in charge of the Church among the Cretans, warns him of the
weaknesses of his flock, and urges him to teach them to be orderly and
law-abiding:--"Put them in mind to be subject to principalities and
powers, to obey magistrates, to be ready to every good work."[1236] In
another place, Paul is emphatic in declaring the duty of the Saints
toward the civil power, such authority being ordained of God. He
points out the necessity of secular government, and the need of
officers in authority, whose power will be feared by evil-doers only.
He designates the civil authorities as ministers of God; and justifies
taxation by the state, with an admonition that the Saints fail not in
their dues.

  [1236] Titus iii, 1.

=13.= These are his words addressed to the Church at Rome:--"Let every
soul be subject unto the higher powers. For there is no power but of
God: the powers that be are ordained of God. Whosoever therefore
resisteth the power, resisteth the ordinance of God: and they that
resist shall receive to themselves damnation. For rulers are not a
terror to good works, but to the evil. Wilt thou then not be afraid of
the power? do that which is good, and thou shalt have praise of the
same: For he is the minister of God to thee for good. But if thou do
that which is evil, be afraid; for he beareth not the sword in vain:
for he is the minister of God, a revenger to execute wrath upon him
that doeth evil. Wherefore ye must needs be subject, not only for
wrath, but also for conscience sake. For, for this cause pay ye
tribute also: for they are God's ministers, attending continually
upon this very thing. Render therefore to all their dues: tribute to
whom tribute is due; custom to whom custom; fear to whom fear; honor
to whom honor."[1237]

  [1237] Rom. xiii, 1-7.

=14.= In a letter to Timothy, Paul teaches that in the prayers of the
Saints, kings and all in authority should be remembered, adding that
such remembrance is pleasing in the sight of God:--"I exhort
therefore, that, first of all, supplications, prayers, intercessions,
and giving of thanks, be made for all men; For kings, and for all that
are in authority; that we may lead a quiet and peaceable life in all
godliness and honesty. For this is good and acceptable in the sight of
God our Savior."[1238]

  [1238] I Tim. ii, 1-3.

=15.= The duty of willing submission to authority is elaborated in the
epistles to the Ephesians and the Colossians; and illustrations are
applied to the relations of social and domestic life. Wives are taught
to be submissive to their husbands,--"For the husband is the head of
the wife, even as Christ is the head of the church;" but this duty
within the family is reciprocal, and therefore husbands are instructed
as to the manner in which authority ought to be exercised. Children
are to obey their parents; yet the parents are cautioned against
provoking or otherwise offending their little ones. Servants are told
to render willing and earnest service to their masters, recognizing in
all things the superior authority; and masters are instructed in their
duty toward their servants, being counseled to abandon threatening and
other harsh treatment, remembering that they also will have to answer
to a Master greater than themselves.[1239]

  [1239] Eph. v, 22-23; vi, 1-9; Col. iii, 18-22; iv, 1.

=16.= Peter is not less emphatic in teaching the sanctity with which
the civil power should be regarded;[1240] he admonishes the Saints in
this wise:--"Submit yourselves to every ordinance of man for the
Lord's sake: whether it be to the king, as supreme; or unto governors,
as unto them that are sent by him for the punishment of evil doers,
and for the praise of them that do well. For so is the will of God,
that with well doing ye may put to silence the ignorance of foolish
men: as free, and not using your liberty for a cloak of maliciousness,
but as the servants of God. Honor all men. Love the brotherhood. Fear
God. Honor the king."[1241]

  [1240] See Note 2.

  [1241] I Peter ii, 13-17.

=17.= These general rules, relating to submission to authority, he
applies, as did Paul similarly, to the conditions of domestic life.
Servants are to be obedient, even though their masters be harsh and
severe:--"For this is thankworthy, if a man for conscience toward God
endure grief, suffering wrongfully. For what glory is it, if, when ye
be buffeted for your faults, ye take it patiently? but if, when you do
well, and suffer for it, ye take it patiently, this is acceptable with
God."[1242] Wives also, even though their husbands be not of their
faith, are not to vaunt themselves and defy authority, but to be
submissive, and to rely upon gentler and more effective means of
influencing those whose name they bear.[1243] He gives assurance of
the judgment which shall overtake evil doers, and specifies as fit
subjects for condemnation, "chiefly them that walk after the flesh in
the lust of uncleanness, and despise government. Presumptuous are
they, self-willed, they are not afraid to speak evil of
dignities."[1244]

  [1242] Verses 19-20.

  [1243] I Peter iii, 1-7.

  [1244] II Peter ii, 10.

=18.= Doubtless there existed excellent reason for these explicit and
repeated counsels against the spirit of revolt, with which the
apostles of old sought to lead and strengthen the Church. The Saints
rejoiced in their testimony of the truth, that had found place in
their hearts,--the truth that was to make them free,--and it would
have been but natural for them to regard all others as inferior to
themselves, and to rebel against all authority of man in favor of
their allegiance to a higher power. There was constant danger that
their zeal would lead them to acts of indiscretion, and thus furnish
excuse, if not reason, for the assaults of persecutors, who would have
denounced them as law-breakers and workers of sedition. Even
half-hearted submission to the civil powers would have been unwise at
least, in view of the disfavor with which the new sect had come to be
regarded by their pagan contemporaries. The voice of their inspired
leaders was heard, therefore, in timely counsel for humility and
submission. But there were then, as ever have there been, weightier
reasons than such as rest on motives of policy, requiring submission
to the established powers. Such is no less the law of God than of man.
Governments are essential to human existence; they are recognized,
given indeed, of the Lord; and His people are in duty bound to sustain
them.

=19. Book of Mormon Teachings= concerning the duty of the people as
subjects of the law of the land are abundant throughout the volume.
However, as the civil and the ecclesiastical powers were usually
vested together, the king or chief judge being also the high priest,
there are comparatively few admonitions of allegiance to the civil
authority as distinct from that of the priesthood. From the time of
Nephi, son of Lehi, to that of the death of Mosiah,--a period of
nearly five hundred years, the Nephites were ruled by a succession of
kings; during the remaining time of their recorded history,--more than
five hundred years, the people were subject to judges of their own
choosing. Under each of these varieties of government, the secular
laws were rigidly enforced, the power of the state being supplemented
and strengthened by that of the Church. The sanctity with which the
laws were regarded is illustrated in the judgment pronounced by Alma
upon Nehor, a murderer, and a promoter of sedition and priestcraft:--"Thou
art condemned to die," said the judge, "according to the law which has
been given us by Mosiah, our last king; and they have been
acknowledged by this people; therefore, this people must abide by the
law."[1245]

  [1245] Alma i, 14.

=20. Modern Revelation= requires of the Saints in the present
dispensation a strict allegiance to the civil laws. In a communication
dated August 1, 1831, the Lord said to the Church:--"Let no man break
the laws of the land, for he that keepeth the laws of God hath no need
to break the laws of the land, Wherefore, be subject to the powers
that be, until he reigns whose right it is to reign, and subdues all
enemies under his feet."[1246] At a later date, August 6, 1833, the
voice of the Lord was heard again on this matter, saying:--"And now,
verily I say unto you concerning the laws of the land, it is my will
that my people should observe to do all things whatsoever I command
them; and that law of the land which is constitutional, supporting
that principle of freedom in maintaining rights and privileges,
belongs to all mankind, and is justifiable before me; Therefore, I,
the Lord, justify you, and your brethren of my church, in befriending
that law which is the constitutional law of the land."[1247]

  [1246] Doc. and Cov. lviii, 21-22.

  [1247] Doc. and Cov. xcviii, 4-6.

=21.= A question has many times been asked of the Church and of its
individual members, to this effect:--In the case of a conflict between
the requirements made by the revealed word of God, and those imposed
by the secular law, which of these authorities would the members of
the Church be bound to obey? In answer, the words of Christ may be
applied:--it is the duty of the people to render unto Cæsar the things
that are Cæsar's, and unto God the things that are God's. At the
present time, the Kingdom of Heaven as an earthly power, with a
reigning King exercising direct and personal authority in temporal
matters, has not been established upon the earth; the branches of the
Church as such, and the members composing the same, are subjects of
the several governments within whose separate realms the Church
organizations exist. In this day of comparative enlightenment and
freedom, there is small cause for expecting any direct interference
with the rights of private worship and individual devotion; in all
civilized nations the people are accorded the right to pray, and this
right is assured by what may be properly called a common law of
human-kind. No earnest soul is cut off from communion with his God;
and with such an open channel of communication, relief from burdensome
laws and redress for grievances may be sought from the Power that
holds control of nations.

=22.= Pending the over-ruling by Providence in favor of religious
liberty, it is the duty of the Saints to submit themselves to the laws
of their country. Nevertheless, they should use every proper method,
as citizens or subjects of their several governments, to secure for
themselves and for all men the boon of freedom in religious duties. It
is not required of them to suffer without protest imposition by
lawless persecutors, or through the operation of unjust laws; but
their protests should be offered in legal and proper order. The Saints
have practically demonstrated their acceptance of the doctrine that it
is better to suffer evil than to do wrong by purely human opposition
to unjust authority. And if by thus submitting themselves to the laws
of the land, in the event of such laws being unjust and subversive of
human freedom, the Saints be prevented from doing the work appointed
them of God, they are not to be held accountable for the failure to
act under the higher law. The word of the Lord has been given
explicitly defining the position and duty of the people in such a
contingency:--"Verily, verily, I say unto you, that when I give a
commandment to any of the sons of men, to do a work unto my name, and
those sons of men go with all their might, and with all they have, to
perform that work, and cease not their diligence, and their enemies
come upon them, and hinder them from performing that work; behold, it
behoveth me to require that work no more at the hands of those sons of
men, but to accept of their offerings; And the iniquity and
transgression of my holy laws and commandments, I will visit upon the
heads of those who hindered my work, unto the third and fourth
generation, so long as they repent not and hate me, saith the Lord
God."[1248]

  [1248] Doc. and Cov. cxxiv, 49-50; see Note 3.

=23. An Illustration= of such suspension of Divine law is found in the
action of the Church regarding the matter of plural or polygamous
marriage. The practice referred to was established as a result of
direct revelation,[1249] and many of those who followed the same felt
that they were divinely commanded so to do. For ten years after plural
marriage had been introduced into Utah as a Church observance, no law
was enacted in opposition to the practice. Beginning with 1862,
however, Federal statutes were framed declaring the practice unlawful
and providing penalties therefor. The Church claimed that these
enactments were unconstitutional, and therefore void, inasmuch as they
violated the provision in the national constitution which denies the
government power to make laws respecting any establishment of
religion, or prohibiting the free exercise thereof.[1250] Many
appeals were taken to the national court of final resort, and at last
a decision was rendered sustaining the anti-polygamy laws as
constitutional and therefore binding. The Church, through its chief
officer, thereupon discontinued the practice of plural marriage, and
announced its action to the world; solemnly placing the responsibility
for the change upon the nation by whose laws the renunciation had been
forced. This action has been approved and confirmed by the official
vote of the Church in conference assembled.[1251]

  [1249] Doc. and Cov. cxxxii.

  [1250] Article I, of the Amendments to the Constitution of the
  United States.

  [1251] See Note 4.

=24. Teachings of the Church Today.=--Perhaps there can be presented
no better summary of the teachings of the Church of Jesus Christ of
Latter-day Saints regarding its relation to the civil power, and the
respect due to the laws of the land, than the official declaration of
belief which was issued by the Prophet Joseph Smith, and which has
been incorporated in the Doctrine and Covenants,--one of the standard
works of the Church, adopted by vote of the Church as one of the
accepted guides in faith, doctrine, and practice.[1252] It reads as
follows:--

  [1252] Doc. and Cov. cxxxiv.


"OF GOVERNMENTS AND LAWS IN GENERAL.

"1. We believe that governments were instituted of God for the benefit
of man, and that he holds men accountable for their acts in relation
to them, either in making laws or administering them, for the good and
safety of society.

"2. We believe that no government can exist in peace, except such laws
are framed and held inviolate as will secure to each individual the
free exercise of conscience, the right and control of property, and
the protection of life.

"3. 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 voice of the people (if a republic), or the will of the
sovereign.

"4. We believe that religion is instituted of God, and that men are
amenable to him, and to him only, for the exercise of it, unless their
religious opinions prompt them to infringe upon the rights and
liberties of others; but we do not believe that human law has a right
to interfere in prescribing rules of worship to bind the consciences
of men, nor dictate forms for public or private devotion; that the
civil magistrate should restrain crime, but never control conscience;
should punish guilt, but never suppress the freedom of the soul.

"5. We believe that all men are bound to sustain and uphold the
respective governments in which they reside, while protected in their
inherent and inalienable rights by the laws of such governments; and
that sedition and rebellion are unbecoming every citizen thus
protected, and should be punished accordingly; and that all
governments have a right to enact such laws as in their own judgment
are best calculated to secure the public interest, at the same time,
however, holding sacred the freedom of conscience.

"6. We believe that every man should be honored in his station: rulers
and magistrates as such, being placed for the protection of the
innocent, and the punishment of the guilty; and that to the laws, all
men owe respect and deference, as without them peace and harmony would
be supplanted by anarchy and terror; human laws being instituted for
the express purpose of regulating our interests as individuals and
nations, between man and man, and divine laws given of heaven,
prescribing rules on spiritual concerns, for faith and worship, both
to be answered by man to his Maker.

"7. We believe that rulers, states, and governments have a right, and
are bound to enact laws for the protection of all citizens in the free
exercise of their religious belief; but we do not believe that they
have a right in justice, to deprive citizens of this privilege, or
proscribe them in their opinions, so long as a regard and reverence
are shown to the laws, and such religious opinions do not justify
sedition nor conspiracy.

"8. We believe that the commission of crime should be punished
according to the nature of the offense; that murder, treason, robbery,
theft, and the breach of the general peace, in all respects, should
be punished according to their criminality, and their tendency to evil
among men, by the laws of that government in which the offense is
committed; and for the public peace and tranquillity, all men should
step forward and use their ability in bringing offenders against good
laws to punishment.

"9. We do not believe it just to mingle religious influence with civil
government, whereby one religious society is fostered, and another
proscribed in its spiritual privileges, and the individual rights of
its members as citizens, denied.

"10. We believe that all religious societies have a right to deal with
their members for disorderly conduct according to the rules and
regulations of such societies, provided that such dealing be for
fellowship and good standing; but we do not believe that any religious
society has authority to try men on the right of property or life, to
take from them this world's goods, or to put them in jeopardy of
either life or limb, neither to inflict any physical punishment upon
them; they can only excommunicate them from their society, and
withdraw from them their fellowship.

"11. We believe that men should appeal to the civil law for redress of
all wrongs and grievances, where personal abuse is inflicted, or the
right of property or character infringed, where such laws exist as
will protect the same; but we believe that all men are justified in
defending themselves, their friends, and property, and the government,
from the unlawful assaults and encroachments of all persons, in times
of exigency, where immediate appeal cannot be made to the laws, and
relief afforded.

"12. We believe it just to preach the gospel to the nations of the
earth, and warn the righteous to save themselves from the corruption
of the world; but we do not believe it right to interfere with bond
servants, neither preach the gospel to, nor baptize them, contrary to
the will and wish of their masters, nor to meddle with or influence
them in the least, to cause them to be dissatisfied with their
situations in this life, thereby jeopardizing the lives of men; such
interference we believe to be unlawful and unjust, and dangerous to
the peace of every government allowing human beings to be held in
servitude."


NOTES.

     =1. Insults to Paul and to Christ.=--See Acts xxiii, 1-5.
     "Scarcely had the apostle uttered the first sentence of his
     defense, when, with disgraceful illegality, Ananias ordered the
     officers of the court to smite him on the mouth. Stung by an
     insult so flagrant, an outrage so undeserved, the naturally
     choleric temperament of Paul flamed into that sudden sense of
     anger which ought to be controlled, but which can hardly be
     wanting in a truly noble character. No character can be perfect
     which does not cherish in itself a deeply-seated, though
     perfectly generous and forbearing, indignation against
     intolerable wrong. Smarting from the blow, 'God shall smite
     thee,' he exclaimed, 'thou whitewashed wall! What! Dost thou sit
     there judging me according to the Law, and in violation of law
     biddest me to be smitten?' The language has been censured as
     unbecoming in its violence, and has been unfavorably compared
     with the meekness of Christ before the tribunal of his enemies.
     [See John xviii, 19-23.]
'Where,' asks St. Jerome, 'is that patience of the Savior, who--as a
lamb led to the slaughter opens not his mouth--so gently asks the
smiter, "If I have spoken evil, bear witness to the evil; but if well,
why smitest thou me?" We are not detracting from the apostle, but
declaring the glory of God, who, suffering in the flesh, reigns above
the wrong and frailty of the flesh.' Yet we need not remind the reader
that not once or twice only did Christ give the rein to righteous
anger, and blight hypocrisy and insolence with a flash of holy wrath.
The bystanders seemed to have been startled by the boldness of St.
Paul's rebuke, for they said to him, 'Dost thou revile the high priest
of God?' The apostle's anger had expended itself in that one outburst,
and he instantly apologized with exquisite urbanity and self-control.
'I did not know,' he said, 'brethren, that he is the high priest';
adding that, had he known this, he would not have addressed to him the
opprobrious name of 'whited wall,' because he reverenced and acted
upon the rule of scripture, 'Thou shalt not speak ill of a ruler of
thy people.'"--Farrar, _The Life and Work of St. Paul_, pp. 539-540.

=2. Peter's Teaching's Regarding Submission to Law.=--A special "duty
of Christians in those days was due respect in all things lawful, to
the civil government.... Occasions there are--and none knew this
better than an apostle who had himself set an example of splendid
disobedience to unwarranted commands [Acts iii, 19, 31; v, 28-32;
40-42]--when 'we must obey God rather than men.' But those occasions
are exceptional to the common rule of life. Normally, and as a whole,
human law is on the side of divine order, and, by whomsoever
administered, has a just claim to obedience and respect. It was a
lesson so deeply needed by the Christians of the day that it is taught
as emphatically by St. John [John xix, 11], and by St. Peter, as by
St. Paul himself. It was more than ever needed at a time when
dangerous revolts were gathering to a head in Judea; when the hearts
of Jews throughout the world were burning with a fierce flame of
hatred against the abominations of a tyrannous idolatry; when
Christians were being charged with 'turning the world upside-down'
[Acts xvii, 6]; when some poor Christian slave, led to martyrdom or
put to the torture, might easily relieve the tension of his soul by
bursting into apocalyptic denunciations of sudden doom against the
crimes of the mystic Babylon; when the heathen, in their impatient
contempt, might wilfully interpret a prophecy of the final
conflagration as though it were a revolutionary and incendiary threat;
and when Christians at Rome were, on this very account, already
suffering the agonies of the Neronian persecution. Submission,
therefore, was at this time a primary duty of all who wished to win
over the heathen, and to save the Church from being overwhelmed in
some outburst of indignation which would be justified even to
reasonable and tolerant pagans as a political necessity.... 'Submit,
therefore,' the apostle says, 'to every human ordinance, for the
Lord's sake, whether to the emperor as supreme [the name "king" was
freely used of the emperor in the provinces], or to governors, as
missioned by him for punishment of malefactors and praise to
well-doers; for this is the will of God, that by your well-doing ye
should gag the stolid ignorance of foolish persons; as free, yet not
using your freedom for a cloak of baseness, but as slaves of God.
'Honor all men' as a principle; and as your habitual practice, 'love
the brotherhood. Fear God. Honor the King.'" [See I Peter ii,
13-17.]--Farrar, _Early Days of Christianity_, pp. 89-90.

=3. The Law of God, and the Law of Man.=--The teaching of the Church
of Jesus Christ of Latter-day Saints respecting the duty of its
members in obeying the laws of the land wherein they live, is more
comprehensive and definite than is that of many other Christian sects.
In January, 1899, an association of the free Evangelical churches of
England officially published "a common statement of faith in the form
of a new catechism." Touching the relation between church and state,
the following formal questions and prescribed answers occur:--

"36. Q.--What is a free church? A.--A church which acknowledges none
but Jesus Christ as Head, and, therefore, exercises its right to
interpret and administer His laws without restraint or control by the
state.

"37. Q.--What is the duty of the church to the state? A.--To observe
all the laws of the state unless contrary to the teachings of Christ,"
etc.

According to the report of the committee in charge of the work of
publication, the catechism "represents, directly or indirectly, the
beliefs of not less, and probably many more, than sixty millions of
avowed Christians in all parts of the world."

=4. Discontinuance of Plural Marriage.=--The official act terminating
the practice of plural marriage among the Latter-day Saints was the
adoption by the Church, in conference assembled, of a manifesto
proclaimed by the President of the Church. The language of the
document illustrates the law-abiding character of the people and the
Church, as is shown by the following clause:--"Inasmuch as laws have
been enacted by Congress forbidding plural marriages, which laws have
been pronounced constitutional by the court of last resort, I
[President Wilford Woodruff] hereby declare my intention to submit to
those laws, and to use my influence with the members of the Church
over which I preside to have them do likewise." In the course of a
sermon immediately following the proclaiming of the manifesto,
President Woodruff said regarding the action taken:--"I have done my
duty, and the nation of which we form a part must be responsible for
that which has been done in relation to that principle" (i.e., plural
marriage).

=5. A Striking Instance of Submission to Secular
Authority.=--"Governments are instituted of God, sometimes by His
direct interposition, sometimes by His permission. When the Jews had
been brought into subjection by Nebuchadnezzar, king of Babylon, the
Lord commanded through the prophet Jeremiah (xxvii, 4-8) that the
people render obedience to their conqueror, whom He called His
servant; for verily the Lord had used the pagan king to chastise the
recreant and unfaithful children of the covenant. The obedience so
enjoined included the payment of taxes and extended to complete
submission." See "Jesus the Christ," p. 564, Note 2.