1952 Conference address by Israel A Smith

A modern scholar by the name of Elbert Hubbard, whose writings are more or less familiar to older members of the present generation, in considering the history of Christianity and Christian churches,  remarked:

The primitive Christian is a reactionary of his time. Humanity continuing in one direction acquires success, and finally through an overweening pride in its own powers, relaxation enters, and self-indulgence takes the place of effort.

No religion is pure except in its inception and in a slate of persecution. 

A religion grown great and rich and powerful becomes a sloth and swag, its piety being performed perfunk; and ceases to be a religion at all. It is merely an institution.

A casual examination of some religious movements and some modern churches would almost convince us that Elbert Hubbard's conclusions were justified, especially the last one.

And then we have another savant, a contemporary, Pitirim Sorokin, who advances the theory, which he says applies to all social organizations, that they, like living organisms, vegetable and animal, have a life cycle: a time of inception, growth and development, a period of maturity, and then decay begins to set in, followed eventually by death. 

The historian who notes the origin of the Latter Day Saint movement - its rapid and almost miraculous growth from 1830 to 1844, what followed its disastrous experiences in Missouri and Illinois, and the revolutionary changes which took place as to doctrine in some sections of Latter Day Saintism - could well endorse the Sorokin theory of life cycle and Hubbard's idea that religious movements do not retain their original purity.

And from Sorokin we get a hint of a formula for institutional good health, when he, very knowingly I think, added this: "Only an organism with a sound heredity, properly satisfying all its vital needs, possessing healthful habits, and living in a wholesome milieu enjoys good health."

The history of the movement begun by Joseph Smith in 1830, however, cannot wholly support either of these theories - one applicable to religions only and the other to all or any social movements - for the reason that, through fortuitous circumstances, it became divided within a short period into groups, each of which in doctrine or because of other rocks of divergence thereafter maintained an independent existence.

The Reorganized church today is evidence of the fact that the Restoration Movement had within it the "sound heredity" Sorokin referred to, which enabled it to survive, and that we possess "healthful habits" we believe has been demonstrated.

This is my thesis:  The original movement was founded on a great truth by men who sought and were given divine guidance. Then followed a period of years when they were apparently lost, until through the patient labors of faithful Latter Day Saints came a church which paralleled the original one in doctrine and  organization. Out of the conflagration and fires of persecution and apostasy has risen the Reorganized Church of Jesus Christ of Latter Day Saints, met here today in General Conference, celebrating the end of one hundred years of successful restoration.

This is an important year in the life of the church because of what we have attained:  the largest membership since the days of Nauvoo, the greatest material prosperity of our members, a greatly enhanced financial position as an organization, increased respect among the peoples of the world, and what is far more important, greater unity and spiritual power. It is also the only portion of time now available to us. The past, with its known pattern and lessons, is gone into silence. The future pattern, unknown to us except through the eye of faith, is yet to come.

This year marks the end of a century, the early years of which witnessed the formative steps toward the gathering and the nucleating of the faithful - those early members of the church whose gospel moorings withstood the shock of persecution and blandishments of false leaders. Except for the successful resistance of these few thousands, the whole Restoration Movement would have been lead into outright delusion and apostasy.

The 1850's were momentous years when the destiny of the church was reshaped to conform to the same basic principle which was controlling in its inception, a principle which could be well considered the polestar of the Restoration movement, a great truth coexistent with God the Father and his creatures from the beginning, well recognized by the prophets and apostles of old, and was so aptly stated by the Apostle James when he said. “If any of you lack wisdom, let him ask of God that giveth liberally and upbraideth not; and it shall be given him." - James 1:5.

When Joseph Smith, at an early age was confused and unable to resolve what appeared to him to be a question of his own soul's salvation, quite overawing in its personal importance, he read this injunction and promise made by the Apostle James. And while he was thought to be an unschooled and unlearned youth, it is to his credit that he had faith to believe, and believing, he did just what had been advised: he sought wisdom. He went to God in simple, earnest prayer and placed the burden of his perplexity before the Lord, “nothing wavering” in faith that he would be answered. And he was answered.

It is well to note that the promise of James is without limitation. It is addressed to any of you; it is all inclusive. The connotation of the word “wisdom” is learning and knowledge, though indeed they are not synonymous, but there was a stipulation that one must come with faith - “nothing wavering.”

Are we dealing with trivial things in considering this promise? I believe that it is next in importance to the fact that God and Christ are, and that we are the sons of God and joint heirs with Jesus Christ. For what indeed would this relationship amount to if there were no right to access - no means of communication between us and our Heavenly Father, no way to learn his will with respect to us, no method of knowing how we may be, or even when we are, obedient children?

This right of appeal, then, is one of the greatest boons ever granted to mankind, a privilege to be exercised by each one, without let or hindrance; it is an inalienable right that cannot be denied to us by any intermediary between us and God or by religious demagogues.

That this basic right, existing by virtue of our sonship, should have been so prominent a factor in the origin of our work is logical and significant; and it was to become once more a factor when the church, conceived in revealed wisdom and for a few years so nobly achieved, was threatened first with destruction by enemies without and then by heretical influences within.

One hundred years ago the members of the church, that is, the loyal members were in a scattered condition in the regions round about. They were a sheep without a shepherd. Among them, fortunately, were sincere and devoted men of the priesthood who were directed by inspiration to feel after these members and gather again them into the church fold. The history of the time between the disorganization and disruption at Nauvoo and the year 1852 shows there was a growing movement among them. Almost simultaneously with the proclamation - the first public confession, if you please - of polygamy in Utah, steps were being taken to nucleate the faithful adherents in Wisconsin, Illinois, and elsewhere. It will be noted once again that when there was a lack of wisdom to know what to do, the admonition and promise of James were remembered. So we find those men of the priesthood and members of the church on their knees in mighty prayer asking the Lord for instruction and guidance.

That schism - departure from doctrine - had brought spiritual cleavage, and great loss cannot be denied. But in law, civil and divine, and in good conscience and reason, only such portion of the body of Christ as remained faithful to the doctrine of the church would have the right to realign its forces, bring them together, and reform the broken ranks. There could never be any support in law or common sense for the theory that they who had abandoned original tenets, changed the ordinances and machinery of government, and brought in heresy, could be held to be the trustees of the body or even held to be the church. Nor could they in any way prevent or hinder the faithful from carrying on under the law and the traditions of the original church.

Thus it was that at Yosemite and elsewhere the Saints rallied to reclaim the church from despair and defeat, and on the same sure rock of revelation the work was done. They asked the Lord for direction, and the Lord showed them the steps necessary to be taken. The authority of heaven - could any greater authority be desired! And who dares to forestall divinity! Some men essay to create a barrier - God has never done so.

It should be noted that in the years of which I speak there was no intention or even expectation on the part of the posterity of Joseph Smith to become engaged in the cause of Latter Day Saintism. There was every persuasion from a human viewpoint for them to hesitate to do so. Had not their father been the victim of the intolerance and bigotry of their time? Why should they undertake or underwrite a cause so void of promise of everything calculated to bring happiness and prosperity?

But while the priesthood and the members of the church were praying for wisdom, the eldest son of the Prophet, on whom the special blessing had been given by his deceased sire, was likewise asking for wisdom and direction to know what he should do - the natural exercise of a right that belongs inherently in every man who has been born into the world to ask and receive, to knock and to have opened unto him.

Here was again operative, both with the church and individuals, as in 1823 and 1830, the basic Principle to which I have referred - of asking and receiving wisdom from God. When that was done, it would have been a travesty to seek the counsel of would-be advisers, especially when those who sought to direct were unquestionably already in violation of the Word of God.

The result of these efforts, carried on wholly without collusion, is well known to us. There was no return to doctrine - no doctrine of the gospel had been disregarded. There was no need to reaffirm the tenets of the church - from them there had been no departure, for it is undisputed that to the true principles of Latter Day Saintism, as believed by the church from 1830 to this gathering of the faithful in the l850’s, the faithful had given their unwavering allegiance. These God- given doctrines had been their strength and their stay.

I have always marveled at the constructive manner in which the problems confronting the Saints in 1852 were considered. At a conference held in Beloit, Wisconsin, in June, 1852, they adopted certain resolutions. Among other things we find the following is a part of their action:

That the whole law of the Church of Jesus Christ is contained in the Bible, the Book of Mormon, and Book of Doctrine and Covenants.

Thus were officially rejected strange doctrines based on alleged but disputed revelations that had never at any time been presented to the church for acceptance or disapproval, under the rule of common consent, the established rule of the church - doctrines which did undoubted violence to the principles of Christian marriage and to the belief in a single and supreme God.

The following was also adopted:

That the Church of Christ organized on the sixth day of April, A. D. 1830, exists as on that day wherever six or more Saints are organized according to the pattern in the Book of Doctrine and Covenants.

The implication of this legislation was that these Saints were true believers in the gospel - they had not departed from the true faith.

And in such organized groups, indeed, was resident the power to reorganize the work; and from such integral units of the church the work of reorganizing began. The testimony of all concerned was that it was not a new organization.  That was not necessary, for the original body had perpetual existence in and through its faithful adherents. Significantly, and as a matter of historical accuracy, in all the proceedings leading up to the reorganization of the presidency of the church, all references to the church read "The Church of Jesus Christ of Latter Day Saints." That was the name of the organization for many years until public indignation became so aroused against Mormon polygamy and the Mormon Church that sponsored it, the name "Reorganized" was added in order to minimize the confusion in the public mind respecting the two organizations. Besides, the name of the church had no legal significance whatsoever - the whole controversy was in the domain of doctrine and tenets.

In pursuance to the hopes of these faithful people, as they were directed by Divinity, the work of the Reorganization began to take form. In January, 1853, at a conference, after many manifestations of divine favor, a message came to them, which they accepted as the Word of the Lord. From it I quote:

Verily, thus saith the Lord, as I said unto my servant Moses, "See thou do all things according to the pattern,” so say I unto you. Behold, the pattern is before you. It is my will that you respect authority in my church; therefore let the greatest among you preside at your conference. Let three men be appointed by the conference to select seven men from among you who shall compose a majority of the Twelve Apostles; for it is my will that that quorum should not be filled up at present. Let the President of the Conference, assisted by two others, ordain them. (The senior of them shall preside.) Let them select twelve men from among you, and ordain them to compose my High Council. Behold, ye understand the order of the Bishopric, the Seventy, the Elders, the Priests, Teachers, and Deacons. These organize according to the pattern. Behold, I will be with you unto the end; even so. Amen.

This was understandable; for the pattern for the organization of the church had been given in the law, and this they were to follow. And please notice that the Lord said he would be with them “unto the end." Indeed this promise has been and is being fulfilled in this year of 1952, as we can testify.

Pursuant to the law of common consent, which had been followed always during the presidency of Joseph Smith, this message at a General Conference was submitted to the people and unanimously approved.

As suggested already, the most improbable thing during these earlier years was that members of the family of Joseph Smith would cast their lot with any group of the several factions that came out of the confusion at Nauvoo. Yet the voice of prophecy came to the Saints in Wisconsin as early as 1851, as follows: "The successor to Joseph Smith is Joseph Smith, the son of Joseph Smith, the Prophet. It is his right by lineage saith the Lord your God." And later in one of their conferences, it is recorded that the entire assemblage stood up in endorsement of the proposal to "acknowledge the seed of Joseph Smith."

Here were light and understanding and a promise that one of the sons of the Prophet would in due time be with them. Is there no evidence of the divinity of this message, when it is known that at the time and for some years all suggestion to join any of the factions had been rejected by these sons?

So much for the wisdom prayed for and received by the church during those trying years. Let us now see what was going on with the family of the Prophet.

Here we find the same process as going on - again the access to the Lord for wisdom was operative. Importuned by many - some of them Utah Mormons, some of them relatives - to affiliate with those in the West, Joseph Smith Ill consistently withheld decision until he was shown what to do. Here was his testimony given at the General Conference at Amboy, Illinois, on April 6, 1860:

I came here not of myself but by the influence of the Spirit. For some time past l have received manifestations pointing to the position which I am about to assume.... For three years past deputations have been waiting on me urging me to assume the responsibilities of the leadership of the church; but I have answered each and every one of them that I did not wish to trifle with the faith of the people.... In conclusion, I will come to you if you will receive me, give my ability, and the influence my name may bring, together with what little power I possess; and I trust by your prayers and faith to be sustained. I pledge myself to promulgate no doctrine that shall not be approved by you or the code of good morals.

Let us consider the right of Joseph Smith III to accept this office. In doing so it is necessary to consider also what the Prophet-founder had done for and on behalf of the church.

He brought to the church the revelations in which are found the doctrines of the church, as also the Book of Mormon - which, as we believe, “contains the fullness of the gospel.” He perfected and maintained a theocratic-democratic organization of the church, with us [its] various councils and quorums, and the principle of common consent in all church procedure.

All these things survived his earthly ministry. Not one of them lost its efficacy upon his death.

Judge John F. Philips in his decision in the Temple Lot Case - a case which was tried in the Federal Court of Missouri - held that the prophet, "before his taking off, publicly proclaimed his son Joseph... his successor, and he was so anointed." Judge Philips even cited and read into his decision the law of the church with respect to the authority of the Prophet to make such selection or appointment.

Now, if Joseph Smith had lived out a normal life as to years, if his death had been from natural causes, does anyone believe his right to appoint his successor or the appointment made by him thereunder would ever have been questioned?

No, the validity of any appointment made by him would not have been affected in any way by his death, other than to help fix and determine such appointment beyond revocation or change. What the Prophet did in the premises was in pursuant of a God-given power, legitimately exercised. It then became an "exhausted power" - that is, fully performed - and every legal intendment growing out of such power and its exercise was determined for all time. Neither the power nor its exercise was thereafter subject to relinquishment or abandonment. It was binding upon all concerned: upon Deity who granted the authority, upon His agent who exercised that authority, upon the one appointed (subject to his acceptance and worthiness), and finally upon the church itself, in whose interest the appointment had been made.

But what church, I ask, was the beneficiary of such appointment? What church and what church only could avail itself of such an exercise of the power of appointment? Obviously it could not have been adopted by churches wholly alien in doctrine and historical background.

No, this appointment had been made for and on behalf of but one church, one organization the one that in faith, doctrine, and practice was identical with the original. And there was but one group of Latter Day Saints that could and did qualify under such a rule, and that was the group nucleated under the pastoring of the Gurleys and others of the priesthood

Did any act of the Prophet as a representative of Christ, done at any time prior to his death, become ineffective because of his demise? Was not every priestly act ever done by him during his lifetime as efficacious after his death as before? And was not the provision as to an appointment of a successor made for the sole purpose of becoming effective after and not before his death? Does it not become manifest upon serious consideration how absurd the claim is, which had been made by some, that the performance of divine authority by the Prophet at any time prior to death was without validity?

It is entirely immaterial as to the method of appointment, in the absence of any provision or stipulation, as to how it was to be made. Any thing unquestionably done by him which proved his intention to appoint would be sufficient and certainly nobody can deny that there is ample evidence that the appointment was intended.

Here is another phase of this question - one which in my opinion was a vital factor in the history of the church:

Claim has been made in certain quarters that Joseph Smith, just prior to his death, appeared before the Quorum of Twelve apostles and turned over to them all of his keys and authority by simple word of mouth or parole statement, not supported in any way in writing and signed by him - thus the claim that he vested in others his right of appointment of a successor But such a claim, never established by competent evidence, is a fallacy, because it would have been grossly irregular, illegal, and impossible. Joseph Smith had made his selection and appointment. The power to appoint was exercised and therefore in law had become what is called an exhausted power." As the French put it, it was fait accompli - an established fact. 

If I have dealt with this matter at what may appear to be undue length, it is because the right of appointment and the exercise of that right are of vital importance to the true church in determining the identity of its lawful successor. It is a controlling factor in the controversy over the question of church succession. The conclusions I have stated are unquestionably maintainable in law, civil and ecclesiastical, as well as in equity and reason. I hope I have impressed my hearers with its importance. It goes to the very heart of the question as to where the true church was during the interim between 1844 and 1860 and afterward.

Then came 1860 and the Amboy Conference when the real work of calling for a return of the faithful began. Our present beloved Presiding Patriarch, who like your speaker is a grandson of the Prophet, has said that he always believed the general epistle presented by my father after his ordination as prophetic leader of the church in 1860 should have been made a part of the Doctrine and Covenants. The spiritual quality and importance of this call to return cannot be appreciated unless one knows that thousands of the original members did rally under the banner of the Reorganization and did return as a result of the work of this son in association with the labors of others.

I have called your attention to the fact, and it should be reiterated, that notwithstanding the use of the word "reorganization," the name under which the church was called from the beginning was "The Church of Jesus Christ of Latter Day Saints.” Thus it was officially named in all  documents until 1866, when, for reasons growing out of the efforts of the national government to put a stop to polygamy, and to minimize the confusion in the public mind as to the two churches, the word “Reorganized” was added to the name. While enemies of the church have tried to make capital out of the use of the word, it has no bearing on the claim of the church as to the lawful continuation of the original church.

Here is a portion of the first epistle of late President Joseph Smith, which he entitled his “First general epistle to members of the church scattered in all land”:

In the days of trouble, when darkness fell over all the church, in consequence of the death of the President and Patriarch, many sought, out of the chaos of confusion that ensued, to erect fabrics of spiritual and temporal power, relying on the shrewd acumen of men skilled to deceive, aided by the fears of a desolate people, a flock without a shepherd, and the sure assistance of the prince and power of evil, who, delighted at the fail of just men, took advantage of the breach, fired their minds with visions of power and opportunity to work out the convenient measure of their own sordid passions...

Almost every one of them, too, knowing the true order of the law, claimed respectability, sanction, guardianship, regency, or a holding of the rule subject to, and looking for, a coming forth of one of the true descent, to take a place in authority. Claims were made, in almost every instance, that sooner or later, one of Joseph 's sons would come forth and unite his destiny with that particular faction...

I have kept my own counsel, although my opinions, when asked for, in regard to various doctrines extant, under the guise of so-called Mormonism, have been known by friend or foe, who chose to ask.

I have deeply settled views of policy connected with the church, that, in the present unconnected state of the church at large, must needs remain with me; for having thus far taken the guidance of the Spirit, as the man of my counsel, I shall still endeavor to do so.

Then, speaking of his accession to office, he said:

I did not take that step without a due knowledge of what I was doing, not without a perception of all the difficulties of the position; but with a firm reliance on the sustaining power of Almighty God, whose arm is mighty to save... I assumed the position...

In the name of the God of Abraham, of Isaac, and of Jacob, I now call upon the scattered Saints, upon all the broad earth, to arise and shake off the sleep that hath bound them these many years, take on the armor of the just, calling on the name of the Lord for help, and unite once more for the emancipation of the honest in heart from the power of false doctrines and the shackles of sin.

In the name of bleeding Zion, I call upon those who have been wandering in by and forbidden paths, and have been led astray by wicked and designing men, to turn from their scenes of wickedness and sins of convenience, to turn from their servitude to Satan, in all his seductive devices... unto their true and delightsome allegiance to the principles of the gospel of peace, to the paths of wisdom, to the homage of that God that brought the children of Israel out of bondage; to turn and remember the new covenant, even the Book of Mormon; to lay hold anew on the rod of iron which surely leads to the tree of life; to remember that those who live to the Lord keep his commandments, and that the promises are unto the faithful, and the reward unto those that endure to the end.

Thus spoke this very careful servant, and the testimony of all who knew him has been that he maintained a prayerful walk and conversation, and that he was blessed with wisdom.

The success and growth of the church since the 1850's is indeed. most gratifying. It is as significant as gratifying, because we have been the means - the human instrumentalities - in the fulfillment of prophecy.

Back in the dark days of trouble in Missouri - in February, 1834 - the Saints were told that the Lord had suffered certain things "that those who call themselves after my name might be chastened for a little season," and he decreed that their brethren who had been scattered “shall return to the land of their inheritances and build up the waste places of Zion. "

Two months earlier he had told them:

Zion shall not he moved out of her place, notwithstanding her children are scattered, they that remain and are pure in heart shall return and come to their inheritances; they and their children, with songs of everlasting joy; to build up the waste places of Zion.

Now candidly and realistically, let us consider what had happened. The Saints were driven from the state and stopped for a time a few miles beyond its borders. From Nauvoo, Illinois, in 1846, after persecution and assassination, many of the Saints went westward, but many hundreds refused to follow those who were supposed to be their shepherds, notwithstanding they became widely scattered.

And the time came when the Saints who remained and were pure in heart in their allegiance to their God and to the doctrines of the church were nucleated under the leadership of the son of the Prophet; from then on into later decades of the last century these loyal and faithful members, many of them having been actually driven out, began to return - they and their children, "with songs of everlasting joy.” And these Saints were members of the Reorganized Church or Reorganization. Others never returned; neither did their children.

Who fulfilled prophecy? The answer is, and always will in truth be, the members of the Reorganization, so it was to them that the promise was made. And if they fulfill it, then they were and their descendants now are the children of promise.

This movement back to or the return to Zion, so safely managed, and kept so well within the basic principles and the law of the church in present achievement and spiritual power, has thus taken on the appearance of grandeur and prophetic import far above what we have heretofore conceived it to be, all of which is profitable to consider.

On the second of March, four weeks ago today, I was privileged to be present and take part in the opening services of the new church at Lamoni, Iowa, and before going back once more to that place where I was reared, I took occasion to look into and refresh my memory as to the history of that stop-over city on the movement of the "pure in heart” with their children. My own father and my uncle, Alexander Hale Smith, were two of those who were banished from Missouri in 1838, one six years of age, the other a babe in arms, going with their mother across the state and crossing the Mississippi River on the ice to Quincy. Both of these men with their children came back to Zion with their children and did, with a growing church colony, sing songs of everlasting joy - the songs of Zion.

At this opening service at Lamoni I told the congregation that had the Saints in 1838 moved to the place where Lamoni now stands, Governor Boggs might have pursued them even to that spot, because at that time Missouri claimed it as its own domain - a controversy which after three surveys was finally settled in 1849 by a decision of the Supreme Court of the United States, so that by the time the Saints moved from Illinois it was legally within the jurisdiction of the Territory (now state) of Iowa.

So it appears that our predecessors, in beginning a movement back, got about as close to Missouri as possible. Eighteen years the church was domiciled in Plano, Illinois; twenty-five years at Lamoni; then to Independence in 1906.

After the expulsion from Missouri in 1834, the Saints were cautioned with respect to their movements. I quote from the Doctrine and Covenants:

A commandment I give unto all the churches, that they shall continue to gather together unto the places which I have appointed; nevertheless, as I have said unto you in a former commandment, let not your gathering be in haste, nor by flight; but let all things be prepared before you, observe the commandments which I have given concerning these things, which saith, or teacheth, to purchase all the lands by money, which can be purchased for money, in the region round about the land which I have appointed to be the land of Zion, for the beginning of the gathering of my Saints; all the land which can be purchased in Jackson County, and the counties round about, and leave the residue in mine hand. -98:9.

And let all my people who dwell in the regions round about, be very faithful, and prayerful, and humble before me, and reveal not the things which I have revealed unto them, until it is wisdom in me that they should be revealed. Talk not of judgment, neither boast of faith, nor of mighty works; but carefully gather together, as much in one region as can be consistently with the feelings of the people; and behold, I will give unto you favor and grace in their eyes, that you may rest in peace and safety, while you are saying unto the people, Execute judgment and justice for us according to law, and redress us of our wrongs.- Doctrine and Covenants 102.2.

Here was excellent wisdom. I am glad we of the- Reorganization have never indulged in vituperation or expressions of hatred and vindictiveness or in revenge for what the church suffered in that early day in Missouri and Illinois, as have some who claim to be Latter Day Saints. We have not talked of "judgment," and while our achievements now are many, we do not yet boast of "mighty works,” as some do, feeling that there is an element of sinfulness in so doing.

And in the movements of the church our leaders were ever mindful of the injunction to "carefully gather together, as much in one region as can be consistently with the feelings of the people." What great wisdom is here manifest! 

And, as in so many places, the Lord gave his promise. Let me read it again. “And, behold, I  will give you favor and grace in their eyes, that you may rest in peace and safety.”

My dear fellow Saints, has not this promise been literally fulfilled?

All of us have many reasons for entertaining the greatest respect for the people of this state, a magnanimous and great citizenry who would rise to defend us or any other people in their right to worship God according to their own consciences.

Even within the almost forty years I have spent here, there has been a remarkable change in the feelings of the people by whom we have been surrounded. True it is - the day has gone forever - that those who came back in the 1870’s found some prejudice remaining, but we find little or no adverse feeling in this area or, in fact, any place in the state. This is another evidence of the truthfulness of the promise given to the Saints in 1834.

When the move was made to Lamoni, the late President Joseph Smith, in an editorial in our official paper (November 15, 1881), said:

Lamoni is a step toward Zion, wherever that may be, and many are anxious to take that step; to them we say "look before you leap.” The society of the Saints is not a sufficient compensation for deprivation, distress, sickness, and possibly death of loved ones; when the latter may possibly be avoided by proper forethoughts and care.

We believe in gathering, but we do not believe such gathering as entails misery, by reason of lack of wisdom, is acceptable to the Lord who commiserates the suffering of his people. What can be avoided need not be endured; and we earnestly advise that no one be unwise enough to remove from one locality to another in search of  happiness, righteousness, and peace, if to do so they have to exchange a living, and the certainty of daily bread for an uncertain, contingent, or possible condition of dependence, or absolute want.

The idler, the lazy, the vicious, if there be any among the Saints, will do well to give Lamoni a wide berth; but the industrious, frugal and exemplary we shall welcome to the band of workers.

Thus in the good year of our Lord one thousand nine hundred and fifty-two we are privileged to count our blessings and in memory go back to that first direction in Wisconsin when the faithful were told how to proceed and a promise was given that the Lord would be with us "unto the end." The end is not yet, of course, but inasmuch as he has been with us thus far, we are assured he will continue to be with us.

Here we are by the thousands, growing in numbers, in wisdom and spiritual power, conscious of the debt we owe to our predecessors for the safe way in which they built, and more appreciative and more mindful of the "rock of revelation" on which the church was founded. Pursuant to wisdom given as needed, every step has been taken as asked by our Lord and Master whose servants we are and in whose service we here today, and in the presence of this vast concourse, pledge our continued allegiance.

Conference Address given by President Israel Smith on the Centennial Celebration of the Reorganized Church of Jesus Christ of Latter Day Saints; Conference Daily Edition, The Saints' Herald, Monday, March 32, 1952