Chapter 13
The Reign of Law
(Read the Twelfth Article of Faith)
Our incomparable civilization—electrified, motorized, radioed, and synthesized from elements until lately unknown—was born about three hundred years ago. Looking back, the impelling, creative cause of the mighty changes wrought during three short centuries is easily recognized.
Three hundred years ago most men thought that they lived in a world of chaos. Any regularity of nature might be upset by the occult operations of an alchemist or a witch. Occultism ruled the beliefs of men. Magic and the black arts kept fear in human hearts. Weird dancing under the full moon at midnight might cause a pestilence in a distant city; or stewing fingernails at midnight, but in the dark of the moon, might defeat an army. Men could sell their souls to the devil for money or power; fairies, elves, and gnomes could play pranks upon human beings or actually harm them. The law of yesterday might be nullified today. Nothing was stable or certain. Disorder ruled the universe. Men lived intolerable lives under such fables and “old wives’ tales.”
All this has been done away with in the new age, to which we belong. Men now know that nature is orderly; that the law of today, if surrounding conditions remain unchanged, is the law of tomorrow, or of eternity. Constancy is nature’s first distinguishing mark.
Innumerable experiments have confirmed the view of continued regularity in nature. The recent doctrine of indeterminism, a name for incomplete knowledge, refers only to the sub-atomic world. Necromancy, witchcraft and their lusty superstitious brood have been relegated to the chamber of man-made horrors. Men draw deep breaths of content in a universal order of certainty.
Moreover, the declaration of a man, however eminent, must now be backed up with evidence, before being accepted. However hoary the tradition may be, it has no claim upon men’s acceptance unless it is willing to be subjected to intelligent tests and examinations. In that respect Aristotle and the modern beginner in science are placed upon the same plane.
It was a great day for humanity, more than three hundred years ago, when Galileo dropped stones of different sizes from the leaning tower of Pisa, Italy. When they reached the ground at the same time, large and small, the Aristotelian doctrine that a heavy stone would reach the ground first was shattered into bits. But at the same moment freedom of thought and study was enlarged. Since that day, unfortified authority has been in disrespect. New courage has entered the thinking of men.
The material universe is under the reign of law. Every natural phenomenon is derived from the operation of law. We do not yet understand every law, but we are secure that law governs the. multitudinous manifestations of nature. The stars in their courses, the planets in their paths, the molecules and the electrons in their positions—all move .according to unvarying law. The life and growth of plant and beast and man obey constant law. Thunder and lightning, rain and sunshine are but expressions of existing never-varying law. In the light of such knowledge the universe may be trusted, and therefore is loved. It is upon this foundation that our civilization has come into being. Whenever, in our headstrong moments, we refuse to recognize and obey law, we move toward destruction. It is now understood that true freedom is won by obedience to law.
Men are convinced that the same truth holds in the spiritual universe. There, our knowledge is more limited. We cannot visualize this domain of nature so clearly. However, as far as we have penetrated the veil between the material and spiritual, the existence of law has been perceived. Every sound and great spiritual teacher has announced it. Jesus declared not only that “Ye shall know the truth, and the truth shall make you free,” but He also said “If any man will do his will he shall know of the doctrine, whether it be of God or whether I speak of myself.” This challenge sets up the experimental testing of truth as justifiable in the spiritual as in the material domain.
Wherever we turn, we discover an orderly universe, recognized by its constancy of phenomena under like conditions. Without such certainty, there could be no real joy in living upon earth.
In view of this knowledge it would be a sad reflection on man’s intelligence, if he did not arrange his own life, individually and collectively, in an orderly manner. A lawless community, as a lawless universe, serves but to destroy human happiness. This has been recognized to some degree by all peoples. Consequently, from the beginning of human history, governments have been set up for the guidance and security of the people. The more perfect the governmental laws and their application to the people, the more prosperous the nation has become. Obedience to such community laws are necessary for the welfare of the group, just as obedience to physical laws prospers the people.
It follows, therefore, of necessity, that the Church, which is a society built upon the existence and recognition of law, must support every orderly government set up for the security of humanity. Moreover, since human governments employ officers to carry out the laws, the Church yields, as a body of citizens, full respect to those who are charged with the enforcement of law. As citizens, the members of the Church are strictly law-abiding. The Church believes in honoring and sustaining the law and its officers, in any country in which it is operating. It could not be otherwise, for the whole Gospel structure is made up of laws for man’s benefit.
It may in all fairness be asked, however, if the Church should yield obedience to all differing man-made governments. The answer is given in the revelations to the Prophet Joseph Smith:
“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; and as pertaining to law of man, whatsoever is more or less than this cometh of evil. (Doc. and Cov., Sec. 98:4, 5, 6.)
There lies in this principle a spirit of trust in the people, which is characteristic of the Church. The very name of the Church implies cooperation between the Lord and the people. After all, it is a fundamental Gospel doctrine that men, with God’s aid, must move themselves on to salvation. Men must be trusted; if they fail, it is to their own detriment. In the Church, the power of nomination remains with the officers of the Church, but the people may accept or reject the persons nominated. This arrangement preserves popular participation in the government, and at the same time removes the evils of competition for office. It would be difficult to introduce political methods into the government of the Church.
In fine, then, Latter-day Saints, wherever they are, should be amenable to the laws of the land in which they live. If it is an unconstitutional form of government, they would naturally have the right to advocate by proper means a better government for the benefit of the people.
However, men who attain office are not always honorable in the execution of their duties. Members of the Church should first of all keep in mind the characters of the persons to whom they give public office. This also is made very clear in the revelation to the Prophet Joseph Smith:
“Nevertheless, when the wicked rule the people mourn. Wherefore, honest men and wise men should be sought for diligently, and good men and wise men ye should observe to uphold; otherwise whatsoever is less than these cometh of evil.” ( Doc. and Cov., Sec. 98:9, 10.)
It is the duty of the people to remove corrupt officers from office.
Latter-day Saints hold to the doctrine that political governments have no right to interfere with religious beliefs and practices, so long as others are not deprived of their legal right. This is well set forth in Section 134 of the Doctrine and Covenants which is the Church’s declaration of belief regarding governments and laws in general.
“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 reedom of the soul. … 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. 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 dealings 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, or to inflict any physical punishment upon them. They can only excommunicate them from their society, and withdraw from them their fellowship.” (Doc. and Cov., Sec. 134:4, 9, 10.)
Such a statement is in full harmony with the doctrine that men must be obedient to the constitutional laws of the land. Lawmakers are under strict limitations. They may not attempt to legislate beyond the domain of accepted human government.
The recognition of law, temporal and spiritual, and obedience to it, are basic truths and tenets of the Church of Jesus Christ of Latter-day Saints. It is the only way to freedom—and the Latter-day Saints must be a free people. The Lord has spoken it:
“I, the Lord God, make you free, therefore ye are free indeed; and the law also maketh you free.” (Doc. and Cov., Sec. 98:8.)
QUESTIONS AND PROBLEMS
1. Distinguish among natural law, civil law and divine law.
2. What is the meaning of a “constitution” in human governments?
3. By what divine device is politics eliminated from appointments Church offices?
4. Why is law the way to freedom?
5. Why should every man test truth for himself?
6. What do you think is the law of laws?