The Church of Jesus Christ of Latter-day Saints was organized on the 6th day of April, in the year of our Lord one thousand eight hundred and thirty, in Fayette, Seneca County, in the state of New York. Six persons were the original members: Joseph Smith the Prophet, Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jun., Samuel H. Smith, and David Whitmer. Each of the men had already been baptized by direct authority from Heaven. The organization was made on the day and after the pattern dictated4 by God in a revelation given to Joseph Smith. The Church was called after the name of Jesus Christ; because He so ordered. Jesus accepted the Church, declared it to be His own, and empowered it to minister on earth in His name.
The sacrament, under inspiration from Jesus Christ, was administered to all who had thus taken upon them His name.
This was a day of great joy to Joseph—a joy which was shared by those who became thus united with him in a holy work. It is also a day now reverenced5 by hundreds of thousands of the human family; a day to be held in sacred veneration6 throughout all the time to elapse until the Messiah Himself shall come in glory to accept the Kingdom from the hands of His authorized7 servants, and to give reward for all the woes8 and the persecutions which men have heaped upon His chosen ones.
Joseph was at this time twenty-four years of age. A period of ten years had passed since the hour in which the Father and Son had first appeared in answer to his prayer. During the most of this time he had been in close communication with the Heavens, and the organization of the Church was but the accomplishment10 of a definite purpose of the Almighty11. Joseph had been led along, himself not knowing in complete fullness to what great result his life and labors were tending. He had only known to do the will of Heaven as expressed to him, and to patiently await the future. Doubtless at this hour of the organization he looked back with thanks and marvel12 at all which God had given for the benefit of His children. From out of the false religions of the earth the Lord had lifted this His servant, and had trained him from boyhood in the way most pleasing to Him.
In the very manner of the restoration of the gospel, Joseph learned that God requires even His elect to defer13 to the order and authority instituted by Christ. The power by which Joseph Smith was baptized was the same power by which every man must be baptized who has a membership in the Church of Christ. That power had been taken from the earth, leaving the human family without the authority to administer the ordinances14 of the gospel during many centuries. No earthly being could restore it, and none could use it until John the Baptist conferred it in its fullness upon Joseph and also upon his fellow servant, Oliver. There is something significant in the fact that the authority to baptize was bestowed15 upon Joseph and Oliver by the same personage who had stood in the waters of the Jordan about 1800 years before, to immerse in that stream the earthly tabernacle of God's Only Begotten16. As Joseph had not been permitted to officiate in baptism, or to confer the Aaronic Priesthood, until John had visited him and transmitted that authority from Heaven, so after even this blessing17 had become his own, he was unable to seal the gift of the Holy Ghost, or to ordain18 an Elder, until after Peter, James and John had endowed him with the Priesthood after the holy order of Melchisedek. And even after both these holy orders of Priesthood were given to him, and he had ordained19 Oliver unto them; even after he had beheld20 in vision the establishment of the work of righteousness, he knew not how nor when the organization of the Church should be accomplished21. It was necessary that God should define the mode and the principle of organization and should direct each step to be taken in this establishment of His kingdom; and it was not until He did this that Joseph knew in what manner to obtain the restoration of the power which belongs to the body of the Saints in Christ.
Joseph proceeded carefully, and exactly according to the instruction of the Almighty, and he laid the foundation of a work which will endure as long as earth shall last.
The people who thus became associated with Joseph were generally his seniors, but there was no hesitation23 on their part in yielding him the respect due to the representative of Christ on earth, and they united in giving him a devotion which supported and blessed him from hour to hour. Joseph was no longer an uncouth24 village lad, for the exalted25 course of his life during the years in which he had walked under God's guidance had elevated him intellectually until he was already the peer of any man. No doubt at this hour he was lacking, as he had been in his earlier youth, in the technical teachings of the schools; but he had a deeper knowledge and a finer judgment26 than any possessed27 by the most favored of all the students of the colleges. As a boy he may have been no more potent28 in swaying the feelings and judgment of those with whom he came in contact than were his fellow youths; but as a man of God, clothed upon with the Priesthood, filled with zeal29, noble in carriage, majestic30 in deportment, no person could view him without bestowing31 veneration. Such is the testimony32 of all who knew him at this time. It is true that he had not yet received that broad culture, he had not penetrated33 to the depths of theology, astronomy, and all the higher sciences which govern the kingdom of Christ, and unto which the Spirit of God eventually led him; but from his almost transparent34 face there shone a light of such beauty and power, and from his lips there came such words of divine promise to mankind, that his associates accorded to him a greater respect than could have been elicited35 by the most learned minister of earthly churches, or the most powerful ruler of earthly kingdoms.
The men who were thus associated with him, and who thus freely tendered him, as the vicegerent of God on earth, the highest devotion of their souls, were not naturally enthusiasts36 in the matter of religion; nor were they men who could be deceived. They were of Puritan ancestry37 and demanded the conviction of their reason before yielding their faith.
That reason once convinced, they were men of such exalted courage that they dared the ridicule38 of the pulpit and the anger of mobs, to voice their convictions and to yield their adherence39 to the gospel. The witnesses to the Book of Mormon, and the men who supported Joseph in his fulfillment of the divine command to organize the Church of Christ in these last days, have left no room for a doubt of their sincerity40. Conservative in character, thrifty41 in habits, they were not of a class who would venture from any slight motive42 to excite the hatred43 of a world which they knew would deem itself outraged44 by their avowal45. Each one of them knew enough of the early experiences of Joseph to feel certain that he, too, would become the object of clerical ridicule and the vindictive46 persecution9 of the masses, incited47 by jealous religious leaders. At every step since Joseph's encounter with the intolerant spirit of the community in which he lived, he had been obliged to call upon the Lord to aid him with more than mortal courage, to meet and withstand the cruel assaults of his enemies. In thus joining him, the witnesses and early members of the Church provoked the hostility48 already raging against him, and they were obliged to seek the same source for the same reinforcement of their natural strength, moral and physical.
In this inception49 of the work its character was defined to a marvelous degree. Joseph himself, and much less his companions, may not have fully22 understood the divine simplicity50 and sublime51 comprehensiveness of the organization of the Church of the Lamb of God which he was commanded to effect upon that memorable52 day; but their minds were enlightened by the Spirit of God, and by the gift of prophecy they were inspired to foretell53 the grandeur54 of the results that would be accomplished through this organization. Standing55 at this distance of time from that day, the observer can clearly see how beautifully adapted it is for the purposes for which it is designed. Suitable in the beginning for the government of a Church of six members, and for branches of the Church composed of any number of members, experience has demonstrated that it is capable of furnishing heavenly government for the entire race of man. Coming from Deity56, it possesses divine perfection and admits of magnificent and infinite expansion. No officers necessary for the correct government of the Church and for the growth and full development of its members were omitted, and their spheres of operation and labor2 were so well defined that, while they retain the Spirit of the Lord, there can be no conflict or even friction57 between them. Fully recognizing the free agency of man, the Lord designed that the officers should derive58 their power to control, and the system its wonderful elasticity59 and strength, from the cheerfully-yielded obedience60 of its members. In this way the requisite61 authority to govern, the power to enforce and maintain order, and complete personal freedom are harmoniously62 blended in the organization of the Church as revealed to the Prophet Joseph.
The gospel, as revealed in part and promised in full to him at that early day, was a pure and simple gift to all men upon the face of the earth who would make themselves worthy63. It neither contemplated64 unrighteous espionage65 of thought and personal action, nor unholy servitude or worship of man by man. The barbarity of power, which characterized the apostate66 churches which swayed the world of Christendom for so many long centuries, did not exist in this divine plan for the salvation67 of the human race. Such gloomy tenets as infantile damnation or accountability, and the consigning68 of the soul to a place of eternal misery69 and torment70 from which there could be no deliverance and to which there could be no alleviation71, embodied72 in the systems of religion which were taught and vouched73 for by their teachers as divine, were absent from this simple gospel. At the time of the organization of His Church, God made known His gospel in all the simplicity and fullness of truth, sublime and symmetrical as taught by the Redeemer, not as it had been perverted74 for ages. All the dark and cruel mysteries which had enshrouded so-called religion were swept away. Joseph had learned by most glorious and satisfactory experience that it was possible for man to approach and know God for himself. He taught his fellows that this is the true foundation of the gospel of salvation; that it is every human being's privilege to lift his eyes to God, to obtain revelation and every good gift from Him through obedience to His laws. Who can measure the great blossoming of human character which has already appeared, and the rich fruitage which the coming generations will yet yield through the enforcement of this grand truth? One of the accusations75 brought against the Savior, and for which His enemies sought to stone Him, was that He, being a man, made Himself equal with God. To a generation such as they, from whom God was so far removed that all communication between them had ceased, such a relationship between man and the great Creator, as the Lord Jesus taught as existing, was offensive and blasphemous76. It was this elevating and ennobling truth that the Prophet Joseph taught to the world. He taught a gospel of man's worship to God, and not man's servitude to his fellow. One of its grand principles is that each soul must be accountable to its Creator for its deeds; and no person who has not reached the years of individual accountability is condemned77 for the non-performance of ceremonies or ordinances which he can neither understand nor attend to. Infants are all saved in Christ; and need no penance78, no baptism, no church membership. But a man who has heard the word of God is personally responsible for his own life and must bear the consequences of its rejection79 in his own person.
The full recognition of God's authority as bestowed by Him and man's equality with his fellow-man constitute the vitality80 of the Kingdom of God. But Satan prompts man to establish creeds81 of man-worship, in which priestcraft, as opposed to priesthood, prevails. He appeals to the avarice82 and ambition of men and divides society into classes, making worldly learning, the possession of wealth, and the "accident of birth," the distinctions which command respect and honor. The theology of the churches, which flourished in the region where Joseph dwelt from boyhood to maturity83, flowed from the muddy stream. But he was not influenced by it. Through the revelations of Jesus, the theology which he was inspired to teach was utterly84 unlike any system taught by man.
Instead of being lifted up by the favor which had been shown to him, Joseph was made to feel his own weaknesses. Chosen to be a prophet and the leader of God's people, he was conscious that he was only human, subject to human temptations and human frailties85. Having the honesty and courage inspired by the Spirit of the Lord, he dared to confess this openly; and, under the same inspiration, acknowledge his transgression86 and make his contrition87 known. He was not above any law which applied88 to his fellow-man. Of his responsibility to God and his brethren of the Church, he was required by the law revealed through himself to the Church, to give as strict an account as any other member. They who participated with him in authority owed it not to him as an individual, but to the eternal power to which they were alike responsible.
The grandeur of Joseph's character is most shown in his lack of pretension89. Christ declared Himself the head of the Church; and though Joseph was to be our Savior's representative here on earth, he exacted no homage90 from his fellow-believers, but only such respect as the gospel required them to pay. The thought of gaining glory for himself appears never to have entered his mind. His conduct in the beginning, in execution of the requirements of the Lord, was but a type of his whole life. The commands of God came through him to earth, and he gave them voice firmly and fearlessly. Speaking as a prophet of God under the influence of the Spirit, he brooked91 no opposition92; but in his personal relations with his fellow-Apostles and Elders he gave them, according to their station and their deserts, as much deference93 as he asked, or was willing to receive for himself. This characteristic gave him power in the beginning. Only he who knows how to obey is worthy to command; only he who yields to others their due can expect compliance94 with his own order, however lawful95 it may be.
From this time of the organization of the Church, the revelations of God have come constantly, through Christ's chosen representative, to guide, to instruct, to admonish96 and to warn the people; and from this source the body of the Saints has received its daily life.
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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veneration
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| n.尊敬，崇拜 | |
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authorized
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| a.委任的，许可的 | |
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woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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persecution
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| n. 迫害,烦扰 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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18
ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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20
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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21
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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hesitation
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| n.犹豫，踌躇 | |
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uncouth
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| adj.无教养的，粗鲁的 | |
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25
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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zeal
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| n.热心，热情，热忱 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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testimony
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| n.证词；见证，证明 | |
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33
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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elicited
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| 引出，探出( elicit的过去式和过去分词 ) | |
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enthusiasts
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| n.热心人，热衷者( enthusiast的名词复数 ) | |
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ancestry
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| n.祖先，家世 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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adherence
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| n.信奉，依附，坚持，固着 | |
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sincerity
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| n.真诚，诚意；真实 | |
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thrifty
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| adj.节俭的；兴旺的；健壮的 | |
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42
motive
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| n.动机，目的；adv.发动的，运动的 | |
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43
hatred
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| n.憎恶，憎恨，仇恨 | |
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44
outraged
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| a.震惊的，义愤填膺的 | |
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45
avowal
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| n.公开宣称，坦白承认 | |
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46
vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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47
incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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48
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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49
inception
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| n.开端，开始，取得学位 | |
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50
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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51
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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52
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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53
foretell
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| v.预言，预告，预示 | |
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54
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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55
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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56
deity
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| n.神，神性；被奉若神明的人(或物) | |
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57
friction
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| n.摩擦，摩擦力 | |
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58
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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59
elasticity
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| n.弹性，伸缩力 | |
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60
obedience
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| n.服从，顺从 | |
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61
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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62
harmoniously
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| 和谐地，调和地 | |
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63
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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64
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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65
espionage
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| n.间谍行为，谍报活动 | |
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66
apostate
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| n.背叛者，变节者 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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consigning
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| v.把…置于（令人不快的境地）( consign的现在分词 )；把…托付给；把…托人代售；丟弃 | |
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69
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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70
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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71
alleviation
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| n. 减轻，缓和，解痛物 | |
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72
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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73
vouched
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| v.保证( vouch的过去式和过去分词 )；担保；确定；确定地说 | |
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74
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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75
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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76
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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77
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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penance
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| n.（赎罪的）惩罪 | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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vitality
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| n.活力，生命力，效力 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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avarice
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| n.贪婪；贪心 | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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utterly
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| adv.完全地，绝对地 | |
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frailties
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| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
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transgression
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| n.违背；犯规；罪过 | |
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contrition
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| n.悔罪，痛悔 | |
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applied
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| adj.应用的；v.应用，适用 | |
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pretension
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| n.要求；自命，自称；自负 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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brooked
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| 容忍，忍受（brook的过去式与过去分词形式） | |
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opposition
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| n.反对，敌对 | |
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deference
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| n.尊重，顺从；敬意 | |
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compliance
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| n.顺从；服从；附和；屈从 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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admonish
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| v.训戒；警告；劝告 | |
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