Apostolic Succession in the Restoration

By Kevin L. Tolley and Patrick A. Bishop

This unique chronology of the history of the Church of Jesus Christ of Latter-day Saints follows the Lord's chosen representatives as they were called and released as members of the Quarum of the Twelve Apostles. Beginning with Joseph Smith's ordination in 1829 to the present day, the life of every man who has served in these presiding quorums is illustrated in the brief narratives of this informative and well-written volume. ; ; Now is the perfect time to learn the gospel with your family and discover the humble beginnings of the Lord's Church in these latter days. This work honors the noble men who sacrificed their time and talents to unselfishly serve those around them. It is an excelllent reference for anyone looking to study Church history and the apostolic governing bodies of the Church.; ; Understand the order of succession to the presidency and see firsthand the challenges these quorums faced as they learned "line upon line" the Lord's will in fulfilling their sacred callings.

• Language: English
• Publisher: Cedar Fort Publishing & Media
• Release date: Apr 24, 2023
• ISBN: 9781462130597

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© 2020 Patrick A. Bishop and Kevin L. Tolley

All rights reserved.

No part of this book may be reproduced in any form whatsoever, whether by graphic, visual, electronic, film, microfilm, tape recording, or any other means, without prior written permission of the publisher, except in the case of brief passages embodied in critical reviews and articles.

This is not an official publication of The Church of Jesus Christ of Latter-day Saints. The opinions and views expressed herein belong solely to the author and do not necessarily represent the opinions or views of Cedar Fort, Inc. Permission for the use of sources, graphics, and photos is also solely the responsibility of the author.

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To our wives, Liz and RaShelle. Thank you for enduring eighteen years of study, research and writing! Our lives have been blessed by studying the lives of the Apostles. We witness that they are God’s chosen prophets on the earth today.

Table of Contents

Acknowledgments

Introduction

Chapter 1: Joseph Smith

May 1829–June 27, 1844

Chapter 2: Brigham Young

August 12, 1844–August 29, 1877

Chapter 3: John Taylor

October 6, 1877–July 25, 1887

Chapter 4: Wilford Woodruff

July 25, 1887–September 2, 1898

Chapter 5: Lorenzo Snow

September 13, 1898–October 10, 1901

Chapter 6: Joseph F. Smith

October 17, 1901–November 19, 1918

Chapter 7: Heber J. Grant

November 23, 1918–May 14, 1945

Chapter 8: George Albert Smith

May 21, 1945–April 4, 1951

Chapter 9: David O. McKay

April 9, 1951–January 18, 1970

Chapter 10: Joseph Fielding Smith

January 23, 1970–July 2, 1972

Chapter 11: Harold B. Lee

July 7, 1972–December 26, 1973

Chapter 12: Spencer W. Kimball

December 30, 1973–November 5, 1985

Chapter 13: Ezra Taft Benson

November 10, 1985–May 30, 1994

Chapter 14: Howard W. Hunter

June 5, 1994–March 3, 1995

Chapter 15: Gordon B. Hinckley

March 12, 1995–January 27, 2008

Chapter 16: Thomas S. Monson

February 4, 2008–January 2, 2018

Chapter 17: Russell M. Nelson

January 14, 2018–Present

acknowledgments

We cannot express enough thanks to our families, friends, colleagues, and acquaintances for their continued support and encouragement to see this project through. What began as a simple inquiry to find out what the Quorum of the Twelve looked like in various stages of Church history evolved into this present work. Over the years, portions of this work appeared in Church firesides, BYU Education Week, and scholastic papers. Every step along the way, friends and colleagues gave insights and feedback to help this work evolve. Unfortunately, a catalogue of all those insights, by so many whose personal research is woven through these pages, was never kept. There would be too many to thank. There were years when we thought it would remain a slide show and lecture that were only in our hearts and minds but would never make it to the printed page.

We also never thought that this work would last eighteen years, but realized that all things in our personal lives needed to be done in wisdom and order, and thus it continued on over the years. When the project was nearing completion and needed to be hastened along there were a few who helped us reach the end. Our sincere thanks to Duston Jones, Eric Rogers, and Loren Ramos. Your help in the end will be forever remembered.

introduction

This work chronicles those who have been called as Apostles of The Church of Jesus Christ of Latter-day Saints, gives an understanding on how men are called to the governing bodies, and explains how they eventually succeed to the presiding office of the Church.

Revelation relating to offices within the priesthood and quorums has come line upon line, from 1829 until the present. The office of Apostle was first hinted at in June 1829 prior to the organization of the Church in 1830, when Oliver Cowdery and David Whitmer were commanded to call twelve disciples (see D&C 18:27), similar to the Twelve Apostles of the New Testament or the twelve disciples mentioned in the Book of Mormon. The concept of a quorum of Twelve Apostles was not established until 1835 when the Quorum of the Twelve Apostles was established on February 14 of that year.

Quorum of the Twelve

The first Apostles of this dispensation were Joseph Smith and Oliver Cowdery. They were ordained and confirmed by the ancient Apostles Peter, James, and John, in the late spring of 1829 (see D&C 27:12). David Whitmer was next, having the same calling as the Apostle Paul (D&C 18:9). John Whitmer’s license to preach from the Church, dated June 9, 1830, designates him as an apostle of Jesus Christ.¹

David Whitmer, Peter Whitmer, Ziba Peterson, and Samuel H. Smith were ordained and received their licenses the same day as John Whitmer. One could speculate that they were also ordained Apostles, but their licenses are not available for us to see.² Orson Pratt was named another servant and Apostle by Joseph Smith in a letter dated December 2, 1830.³ The term Apostle had more of a nebulous definition when the Church was first organized. It seems to have carried the connotation of witness or missionary because these men went out to preach. At least eight men held the title initially.⁴

Therefore, within the first year of the Church’s organization, at least five individuals were named Apostles, and others probably were as well. A group of twelve Apostles being called was first made known to Joseph in a recorded revelation in June of 1829 (see D&C 18:27). Yet, there seems to be evidence of twelve Apostles being chosen as early as 1828. In an interview with Fayette Lapham, Joseph Smith Sr. stated, Before proceeding to translate the characters, Joseph was directed to choose twelve Apostles, who must be men who believed in the supernatural. He would not err in choosing them, as he would know the proper persons as soon as he saw them. . . . After much opposition, Joseph succeeded in finding the requisite number of believers.⁵

The Three Witnesses and Eight Witnesses to the Book of Mormon plates, along with Joseph Smith Jr., may have been considered the first Twelve Apostles. In addition to being special witnesses, their experience aligns with the calling of Apostles.

The voice of the Lord to His Saints on September 23, 1832, confirms that there were Apostles in the Church prior to the establishment of a quorum. In addressing those present, eleven high priests save one, the Lord said, you are mine apostles, even God’s high priests (D&C 84:63.)⁶ Even the index to this revelation labels it as commissioning the Apostles to preach the gospel.⁷ No evidence exists as to who the individuals were in the room on the day this revelation was given. We do know that Oliver Cowdery, David Whitmer, John Whitmer, and Parley P. Pratt, who were named Apostles earlier, were not in Kirtland when this revelation was given. Therefore, it is possible that there were more than twelve Apostles before the Quorum of the Twelve was established two and a half years later.

Early in 1835 the establishment of presiding quorums and their relationship to each other unfolded. In the Doctrine and Covenants, we read, Of the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church. The twelve traveling councilors are called to be the Twelve Apostles or special witnesses of the name of Christ in all the world—thus differing from other officers in the church in the duties of their calling. And they form a quorum, equal in authority and power to the three presidents previously mentioned (D&C 107:22–23). This scripture indicates that three separate individuals act as the presiding quorum over the whole Church, and next to them is the Quorum of the Twelve Apostles. However, in 1835, the Twelve had no right to go into Zion or any of its stakes and there undertake to regulate the affairs thereof where there is a standing High Council.⁸

Speaking about this same time, Smith explained the relationship of the First Presidency and the Twelve. The History of the Church records Joseph as saying, I next proceeded to explain the duty of the Twelve, and their authority, which is next to the present Presidency. . . . the Twelve are not subject to any other than the First Presidency, viz., ‘myself,’ said the Prophet, ‘Sidney Rigdon, and Frederick G. Williams, who are now my Counselors, and where I am not, there is no First Presidency over the Twelve.’⁹

In 1841 President Joseph Smith elevated the authority of the Twelve. A special conference of the Church was held on August 16 of that year in Nauvoo, Illinois. Church members approved Joseph Smith’s proposal that the Quorum of the Twelve Apostles be positioned to stand in their place next to the first presidency, and attend to . . . the business of the church at the stakes, and assist to bear off the kingdom victorious to the nations.¹⁰

In summary, when there is no First Presidency, the President of the Quorum of the Twelve Apostles preside over the Church. This, for all intents and purposes, is the understanding of current members of The Church of Jesus Christ of Latter-day Saints in the succession question. However, members of other LDS groups (such as the RLDS), have alternative views on the succession question following the death of Joseph Smith.

This book does not address the alternative views of succession but rather the historical events that transpired over decades that determined who became President of the Quorum of the Twelve Apostles and thus succeeded in becoming President of The Church of Jesus Christ of Latter-day Saints.

By studying the calling of each Apostle and member of the Quorum of the Twelve in this dispensation and then understanding the historical context and decisions that were made over the course of over a century, several principles regarding succession are revealed line upon line, precept upon precept (2 Nephi 28:30; D&C 98:12; Isaiah 28:10–13). In this introduction, a sweeping narrative will be given to help the reader understand these precepts. The chapters of the book will give the reader an even deeper look at how the Lord revealed the principles of succession as his Apostles wrestled with questions as the presiding quorums progressed and aged. The precepts or principles that characterize succession include the following:

1. Seniority in the quorum was based on age when the quorum was first established. Thereafter, seniority was in accordance with the date of ordination.¹¹

2. Seniority is based on the date one becomes a member of the Quorum of the Twelve Apostles and not the date of a prior ordination to the office of Apostle.

3. Seniority is based on continuous service in the quorum without interruption.¹²

4. When the President of the Church passes away, the First Presidency is dissolved, and responsibility of the leadership rests upon the President of the Quorum of the Twelve.

5. Although a man may be the senior Apostle, the Quorum of the Twelve must pass a motion to reorganize the First Presidency. Then the Quorum of the Twelve unanimously selects the new president, and the body of the Church sustains him.

1. Initially based on age

Seniority in the Quorum was based on age when the Quorum was first established.

The first members of the Quorum of the Twelve Apostles were named on February 14, 1835. From that date until April 26, 1835, each of these brethren was ordained as Apostles and set apart as members of the Quorum of the Twelve Apostles. Their names and ages are listed chronologically by their date of ordination: Lyman E. Johnson (23), Brigham Young (35), Heber C. Kimball (33), Orson Hyde (30), David W. Patten (35), Luke S. Johnson (27), William E. McLellin (29), John F. Boynton (23), Orson Pratt (23), William Smith (23), Thomas B. Marsh (35), and Parley P. Pratt (27).

Less than a week later, on May 2, 1835, Joseph Smith put order to the Quorum and gave directions on how their council meetings should be conducted. The record from the Kirtland High Council Minutes from this date states: After conference was opened and the Twelve took their seats, he stated that it would be the duty of the twelve to appoint the oldest one of their number to preside in their councils, beginning at the oldest and so on until the youngest has presided and then beginning at the oldest again. &c. The Twelve took their Seats regularly according to their ages as follows. T. B. Marsh David W. Patten, Brigham Young, Heber C. Kimball Orson Hyde, Wm. E. McLellan Parley P. Pratt, J. H. Boynton Luke Johnson William Smith Orson Pratt John F. Boynton & Lyman Johnson.¹³

It is generally assumed that Thomas B. Marsh became President of the Quorum of the Twelve in the above-mentioned meeting on May 2, 1835, although no mention of a president to the quorum is made until seven months later. The minutes only stated that each of the Twelve was to preside in their council meetings until they had all done so and then begin at the oldest again. ¹⁴ The earliest date that a President of the Quorum of the Twelve is called by name is January 22, 1836. Although Thomas B. Marsh was probably considered President of the Quorum of the Twelve before this date.

By May of 1838, there were four vacancies in the Quorum of the Twelve. John F. Boynton, Luke S. Johnson, Lyman E. Johnson, and William McLellin all apostatized.¹⁵ To fill these four vacancies, the Prophet Joseph Smith received a revelation on July 8, 1838, in Far West, Missouri. While meeting with Sidney Rigdon, Hyrum Smith, Edward Partridge, Isaac Morley, Jared Carter, Samson Avard, Thomas B. Marsh, and George W. Robinson, they all pleaded with God in prayer saying, Show unto us thy will O Lord Concerning the Twelve.¹⁶

This revelation uttered through Joseph Smith, now section 118 of the Doctrine and Covenants, declared in part: Let my servant John Taylor, and also my servent John E. Page, and also my servent Willford Woodruff, and also my servent Willard Richards be appointed to fill the places of those who have fallen and be officially Notified of their appointment. Even so. Amen.¹⁷

Of particular interest are the names of those called to the Twelve in this revelation. John Taylor was thirty years of age at this time. John E. Page was thirty-seven, Wilford Woodruff was thirty-one, and Willard Richards thirty-four. Notice that John Taylor was the youngest of those called at this time, yet the Lord named him first. A council was held the next day, July 9, 1838, and it was decided how each individual was to be notified of their appointment. John E. Page was the only one named in the revelation who was in the region. Page had returned from a mission in Canada, where he baptized more than six hundred converts. He led them back to Kirtland in May of 1838 and then went on to Missouri by September of that year. Wilford Woodruff was in the Fox Islands, Willard Richards was in England, and John Taylor was in Canada. Each was mailed a letter informing him of his appointment. Although it probably took some time for the letter revealing their calls to the Twelve to arrive in the mail, John Taylor and Wilford Woodruff each knew prior to their calls by the whispering of the Spirit.¹⁸

Soon after, the Prophet Joseph Smith was taken prisoner and was in Liberty Jail. He could not be present at the ordination of John Taylor. Therefore, on December 19, 1838, Brigham Young and Heber C. Kimball ordained John Taylor and John E. Page to the office of Apostle and as members of the Quorum of the Twelve Apostles. The record is not clear as to who was ordained first on that day, but John E. Page was John Taylor’s elder by seven years, so he was placed ahead of him in the seniority of the Twelve.

Part of the revelation given in 1838 was fulfilled when Elders Page and Taylor were ordained. However, Wilford Woodruff and Willard Richards were still awaiting their ordinations as prescribed in the revelation. One of these ordinations took place in April as the Twelve left from Far West for England. John Taylor gave more details of this ordination of Wilford Woodruff: Brother Woodruff was ordained, after the scenes of the war at Far West; but I think it was right in the midst of the war when Brother Page and I were ordained. Brother Woodruff was ordained on the cornerstone of the foundation of the temple in Far West, on the 26th of April, 1839, when we went to fulfill this same revelation that you have heard read, and I helped to ordain him.¹⁹

What is significant about these events is that the evidence is quite clear that John Taylor was present and laid his hands on Wilford Woodruff as he stood on the cornerstone for the temple and helped to ordain him to the apostleship. Yet Wilford Woodruff’s name was placed above John Taylor’s in the seniority of the Twelve for the next twenty-two years.²⁰ Wilford Woodruff was one year older than John Taylor, and some have thought this was the reason for the order of seniority.

One item concerning the relationship of age and seniority that needs clarification is contained in a letter dated January 16, 1839. On this date, the First Presidency (Joseph Smith, Sidney Rigdon, and Hyrum Smith) wrote a letter to Heber C. Kimball and Brigham Young. The end of the letter is significant, wherein it states, Appoint the oldest of those twelve who were first appointed, to be the President of your Quorum.²¹

Some might interpret this to mean that the oldest man should always become president of the quorum. However, a careful reading shows that the First Presidency said that the oldest of those twelve who were first appointed should be made president. John E. Page was a member of the Quorum of the Twelve at this point and was thirty-nine years old, making him the oldest man in the quorum. Lyman Wight, who was even three years older than John E. Page, would later join the quorum. Yet Brigham Young, who was ordained back in February of 1835, was the president of that quorum because he was the oldest of those twelve who were first appointed. Age seemed to be the guiding principle in determining who the next president of the quorum should be after all of those who were first appointed had died. Until April 1861, age was the governing factor in deciding the succession question. On April 6, 1861, Brigham Young stated: The oldest man—the senior member of the first Quorum will preside, each in his turn, until every one of them has passed away. . . . Bro. Orson Hyde and br. Orson Pratt, sen., are the only two that are now left in the Quorum of the Twelve the br. Joseph selected. Perhaps there are a great many here who never thought of these ideas, and never heard anything about them. I will remark a little further. When Bro. Lyman Wight was ordained into the Quorum of the Twelve, he was an older man than I, and yet I was the President of the Twelve. He and the others believed that he ought to be the President, but you can read the revelation in the Book of Doctrine and Covenants. . . . The Lord said unto Joseph, I have given to you my servant, Brigham, to be the President of the Twelve. This will explain all that is now necessary on this point.²²

It seems clear that Brigham Young understood that age and seniority in the quorum played a part in the succession process. What is most interesting about revelation naming Brigham Young as President of the Twelve is how Doctrine and Covenants 124 orders the names of the Twelve: I give unto you my servant Brigham Young to be a president over the Twelve traveling council; which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature. They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith (D&C 124:127–28).

Notice again, as in section 118, John Taylor appears before John E. Page and Wilford Woodruff, although they are both older.

Interestingly, the last time that John Taylor’s name was placed behind Wilford Woodruff’s in the minutes of the meetings of the Church was in the April 1861 general conference. Six months later, President Brigham Young revealed part of the Lord’s will regarding seniority in the Twelve. In the October 1861 general conference of the Church, Elder John Taylor was again asked to read the names for a sustaining vote. He again placed Elder Woodruff’s name ahead of his. According to the record, President Young interrupted the voting: "Elder John Taylor in presenting the names of the Twelve Apostles to the Conference meeting, called the name of Elder Wilford Woodruff before his own; upon which Prest. Young directed the Clerk, J.T. Long, to place Bro. Taylor’s name above Bro. Woodruff’s as Elder Taylor was ordained four or five months before Elder Woodruff. It was suggested to the President that Elder Woodruff, Taylor and Richards were called on by revelation at the same time, and their places had been arranged from the date of the calling, according to age, instead of the date of ordination. Prest. Young said the calling was made in accordance with the date of ordination. He spoke of it now, because the time would come, when a dispute might arise about it. According to this the Quorum in 1841 should have been arranged John Taylor, Wilford Woodruff, George A. Smith and Willard Richards."²³

This new order is precisely the same order in which the Lord named John Taylor, Wilford Woodruff, and Willard Richards in the 1838 revelation. Twenty-six years from the time the Quorum of the Twelve was established, this first precept was clear. Seniority in the quorum was based on age when the quorum was first established. Thereafter seniority was in accordance with the date of ordination.

2. Becoming a Member of the Twelve

Seniority is based on the date one becomes a member of the Quorum of the Twelve and not a prior ordination to the office of Apostle.

It is not generally known that many brethren were ordained as Apostles but were not called as members of the Quorum of Twelve Apostles. Many believe that this was the case with Paul, the New Testament Apostle.²⁴ Two such individuals in our dispensation who were ordained as Apostles but not placed in the Twelve were Brigham Young Jr. and Joseph F. Smith.

Brigham Young Jr. was ordained an Apostle by his father on February 4, 1864, in a private ordination that was not made known until two months later in another private setting. On April 17, 1864, Pres. Brigham Young, John Taylor, and George A. Smith met and prayed.²⁵ Taylor and Smith were among Young’s most trusted members of the Twelve. Wilford Woodruff, the Church historian at the time, indicates that much more took place at this prayer meeting. President Young said, I am going to tell you [John Taylor and George A. Smith] something that I have never before mentioned to any other person. I have ordained my sons, Joseph A., Brigham & John W., Apostles and My Counsellors, have you any objections? J. Taylor & G. A. Smith said that they had not, that it was his own affair and they considered it under his own direction. . . . Signed John Taylor, and George A. Smith.²⁶

The reasons for ordaining his son at this time to the office of Apostle remain unknown.

About two years later on July 1, 1866, Brigham Young performed another private ordination to the apostleship. Of this event Wilford Woodruff recorded: At the Close of the meeting I met at the Prayer Circle with Presidet Young John Taylor W. Woodruff G. A. Smith G. Q. Cannon & Joseph F Smith. John Taylor Prayed & President Young was mouth. At the close of the Prayer Presidet Young arose from his knees. . . Of a sudden he stoped & Exclaimed hold on, ‘Shall I do as I feel led? I always feel well to do as the Spirit Constrains me. It is my mind to Ordain Brother Joseph F Smith to the Apostleship, and to be one of my Councillors.’ He then Called upon Each one of us for an Expression of our Feelings and we Individually responded that it met our Harty approval . . . we laid our hands upon him, Brother Brigham being mouth & we repeating after him in the usual Form . . . After we had finished up Stairs we descended to the Historians office & wrote this statement which we signed at 20 minuts past 6 oclok of the Afternoon of Sunday July first Eighteen-hundred & Sixty Six. John Taylor Wilford Woodruff George A Smith & G. Q. Cannon.²⁷

If the date of ordination to the apostleship was the determining factor in seniority in the Twelve, when Brigham Young Jr. and Joseph F. Smith were placed in the Twelve, Brigham Young Jr. could have become President of the Twelve before Joseph F. Smith.

In 1867 Amasa Lyman of the Twelve was excommunicated and released from his position in the Quorum. Joseph F. Smith filled this vacancy. Then in 1868, Heber C. Kimball of the First Presidency died, and George A. Smith was called into the First Presidency. Brigham Young Jr. then filled George A. Smith’s vacancy. This set of circumstances raises another question: Of Brigham Young Jr. and Joseph F. Smith, who was the senior? Brigham had been ordained an Apostle first, but Joseph was a member of the Quorum of the Twelve first. At the October 1968 general conference, Brigham Young Jr. was sustained as the junior member of the Quorum of the Twelve, right behind Joseph F. Smith. However, at the following conference in April of 1869, his name was placed ahead of Joseph F. Smith’s. This probably was done based on the earlier ordination to the office of an Apostle that Brigham Jr. had received. Brigham Young Jr. later wrote that this question of seniority plagued his mind for a time: I submitted this matter to father one day and he said rather severely, ‘It is just right the way it is, and you let it alone.’ I never had courage to tackle the question again; still I am of the opinion that when a man is ordained an apostle and seeks to magnify that office, no new man can rank him in (being) set apart to fill a vacancy in the Quorum of the Twelve. I am anxious for God through my brethren to decide this question and I yield my views to theirs with all my heart.²⁸

It was not until April 5, 1900, that the question of the date of ordination or the date of entry into the Quorum was resolved. This issue was brought up in a meeting of the First Presidency and the Twelve. It was decided that the date of entry into the Quorum of the Twelve rather than the date of ordination to the office of Apostle determined seniority. The minutes of the meeting reveal some of the logic and inspiration behind the decision: Bro. John Henry Smith said that he regarded this as a very important question from the fact that he understood there had been quite a number of men ordained apostles who had never been voted upon as such by the church. His kinsman, for instance, Joseph Smith, who stood at the head of the Re-organized Church, claims he was ordained an apostle by his father. . . . On this phase of the proposition, the question of man was simply this: Has a father—himself being an apostle—a right to ordain his son to the apostleship, and that son to preside without the action of the church, his ordination antedating that of the man chosen and acted upon by the church? The speaker said, to his mind there was but one view to be taken to safeguard the church and this council, and to the maintenance of their dignity in the world, such ordinations were dependent upon joint action, first, on the presentation by the First Presidency to the Council of the Apostles for their acceptance, and then to the people for their approval, and then he must be ordained in the proper way; . . . His view therefore was that the safety of the organization of the church must be based on the action of the people, the action of the Presidency and Apostles, and the final action of ordination after having been passed upon legitimate lines.²⁹

It could be interpreted that this was a change in policy, but a better and more accurate observation is that this step in the succession question harmonized several revealed gospel principles. Private ordinations had often been problematic when these ordinations affected public administration. In 1831 the Lord revealed the pattern for officers that publicly administer in the Church: Again I say unto you, that it shall not be given to anyone to go forth to preach my gospel, or to build up my church, except he be ordained by someone who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church (D&C 42:11). In other words, Brigham Young Jr.’s and Joseph F. Smith’s private ordinations were not made known to the Church that they had authority, and Brigham Young Jr. was only ordained by the head and not "ordained by the heads of the church."

Furthermore, Joseph F. Smith was ordained by the heads of the Church and was the first of the two to become known to the Church in October 1867. This shows the significance of turning to the revealed word of the Lord to answer questions of this nature. Up to this date, a practical application of this scriptural text regarding succession was not realized. Therefore, from 1900, seniority was based on the date one became a member of the Quorum of the Twelve and not a prior ordination to the office of an Apostle.

Joseph F. Smith’s own words describe his reaction to the decision: It was unanimously decided that the acceptance of a member into the council or Quorum of the Twelve fixed his rank or position in the Apostleship. That the Apostles took precedence from the date they entered the quorum. Thus today, President Snow is the senior Apostle. President George Q. Cannon next, myself next, Brigham Young next, Francis M. Lyman next, and so on to the last one received into the quorum. In the case of the death of President Snow, President Cannon surviving him, would succeed to the Presidency, and so on according to seniority in the Apostleship of the Twelve; that ordination to the Apostleship under the hands of any Apostle other than to fill a vacancy in the quorum, and authorized by the General Authorities of the Church did not count in precedence; that if the First Presidency were dissolved by the death of the President, his counselors having been ordained Apostles in the Quorum of the Twelve would resume their places in the quorum, according to the seniority of their ordinations into that quorum. This important ruling settles a long unsettled point, and is most timely.³⁰

If the date of ordination to the apostleship were the determining factor in seniority in the Twelve, when Brigham Young Jr. and Joseph F. Smith were placed in the Twelve, Brigham Young Jr. would have become President of the Twelve before Joseph F. Smith. If this had not been the case, Brigham Young Jr. would have been President of the Church for three years prior to Joseph F Smith.

3. Continuous service

Seniority is based on continuous service in the Quorum without interruption.

The circumstances surrounding this precept could seem contentious and controversial within the Quorum of the Twelve Apostles.³¹ Admittedly, there have been times in the history of both the meridian Church and latter-day Church that the Apostles have not seen things in the same light and have perhaps harbored some ill feelings against each other (see Galatians 2:11). The Lord himself declared, My disciples, in days of old, sought occasion against one another, and forgave not one another in their hearts, and for this evil they were afflicted, and sorely chastened (D&C 64:8).

Early in the history of the Church, Orson Hyde and Orson Pratt were both dropped as members of the Quorum of the Twelve Apostles. The question arose, should their seniority remain intact while they were out of the quorum, or should their seniority be based on the date they re-entered the quorum?

On May 4, 1839, Orson Hyde was released from the Quorum of the Twelve Apostles for siding with apostate Thomas Marsh during the Missouri persecutions. Thomas was still acting as President of the Quorum of the Twelve, though he had apostatized from the Church and had taken an oath that the Saints in Missouri had formed a Destruction Company, for the purpose of burning and destroying to avenging themselves against the people and government in the state of Missouri.³² Orson Hyde designed a solemn affidavit on October 24, 1838, siding with Marsh. Hyde wrote, Most of the statements in the foregoing disclosure I know to be true; the remainder I believe to be true.³³

President John Taylor gave insight into the alliance between Thomas and Orson: In coming into Far West, I heard about him [Thomas B. Marsh] and Orson Hyde having left. It would be here proper to state, however, that Orson Hyde had been sick with a violent fever for some time, and had not yet fully recovered therefrom, which, with the circumstances with which we were surrounded and the influence of Thomas B. Marsh, may be offered as a slight palliation for his default.³⁴

As a result of this affidavit, many Saints lost their lives during the extermination of the Saints from Missouri, and the Prophet Joseph, along with many of the presiding brethren, was incarcerated in Liberty Jail. Subsequently, on May 4, 1839, Orson Hyde was dropped from the Quorum of Twelve Apostles. Not a month later, Elder Hyde repented and sought reconciliation to the Prophet and the Church.

After meeting with his brethren of the Twelve and the First Presidency, Orson Hyde was restored to his former standing in the Twelve on June 27, 1839. It is most interesting that these brethren of the Twelve, who had sought occasion against each other, had forgiven each other and become reconciled (Matthew 5:24).

A similar scenario played out on August 20, 1842. John C. Bennett informed Orson Pratt that Joseph Smith had tried to seduce his wife while he was in England, and that the Prophet and other Church leaders not only taught but also indulged in secret promiscuous sexual relations. Having been deceived on the matter herself, Orson’s wife backed up Bennett’s story. Pratt became so wrought up that instead of going to the Prophet and learning the truth for himself, he smoldered indignantly, becoming extremely agitated.

John Taylor later wrote of his involvement with Orson Pratt during this time: When I saw that he was very severely tried . . . I talked with him for nearly two hours, to prevent, if possible, his apostasy.³⁵ Orson Pratt refused to change, and he was excommunicated on August 20, 1842.

After making a thorough investigation, Orson Pratt became convinced of the falseness of John C. Bennett’s claims that he was acting under the Prophet’s direction when he made inappropriate advances on Orson’s wife, Sarah. John deceived Sarah by introducing the false doctrine of spiritual wifery. Before Orson and his wife’s excommunication the previous August, the Prophet Joseph personally worked with Orson for twelve days to no avail. In January 1843, however, he learned that he was misinformed from a wicked source.³⁶ Orson concluded that his wife had also been deceived. He then exonerated the Prophet from blame and convinced his wife that Bennett was the guilty one.

Upon Orson’s return, Wilford Woodruff wrote: This was also an interesting day in consequence of the return of Orson Pratt to the Quorum of the Twelve. He had returned & repented in dust & ashes, as it were for opposing Joseph & the Twelve &c. We met at Brigham Youngs the first Presidency & the Twelve & conversed over the subject & Orson Pratt desired much to return to the Quorum of the Twelve. We had an interesting time together. We then assembled at the river & Joseph the Seer went into the river from the Ice & Baptized Orson Pratt & his wife & widow Granger. Joseph confirmed them & ordained Orson Pratt to the Apostle-ship & his former standing which caused Joy to our hearts. Elder Amasa Lyman who had been appointed in his stead as a member of the Quorum of the Twelve was taken in to the first Presidency which left the place again vacant for Orson Pratt.³⁷

Like Orson Hyde before him, Elder Pratt was restored by Joseph to his former office and seniority in the Quorum of the Twelve. This is yet another example of the brethren obeying the Lord’s command to become reconciled one to another. However, this still did not dismiss the fact that both Orson Hyde and Orson Pratt had had an interruption in their service in the Quorum of the Twelve.

Sometime between 1869 and 1871, George A. Smith, who was then in the First Presidency, approached Elder Taylor about the matter of succession. Taylor recounted the discussion in 1881: Another question arose. . . . Orson Hyde and Orson Pratt had both of them been disfellowshipped and dropped from their quorum, and when they returned, without any particular investigation or arrangement, they took the position in the quorum which they had formerly occupied, and as there was no objection raised, or investigation had on this subject, things continued in this position for a number of years. Some ten or twelve years ago, Brother George A. Smith drew my attention to this matter. I think it was soon after he was appointed as counselor to the first presidency; and he asked me if I had noticed the impropriety of the arrangement. He stated at the same time that these brethren having been dropped from the quorum could not assume the position that they before had in the quorum; but that all those who remained in the quorum when they had left it must necessarily take the precedence of them in the quorum. He stated, at the same time, that these questions might become very serious ones, in case of change of circumstances arising from death or otherwise; remarking also, that I stood before them in the quorum. I told him that I was aware of that, and of the correctness of the position assumed by him, and had been for years, but that I did not choose to agitate or bring up a question of that kind. Furthermore, I stated that, personally, I cared nothing about the matter, and, moreover, I entertained a very high esteem for both the parties named; while, at the same time, I could not help but see, with him, that complications might hereafter arise, unless the matters were adjusted.³⁸

There was still an issue at stake regarding the succession question. Should members of the Quorum who have fallen receive their former place of seniority in the quorum? It was an issue that started to circulate amongst those in the valleys of the Great Salt Lake. The Salt Lake Tribune published an article entitled The Two Orsons and the Succession, dated September 16, 1871, by an anonymous writer. If Orson Hyde and Orson Pratt lost their seniority in the Twelve, the writer said, it would amount to a grand impeachment.³⁹ He then continued to slander President Brigham Young. Yes, there was a succession question, but there is no evidence that Orson Hyde or Orson Pratt held any negative feelings toward Brigham Young or John Taylor over this issue. As quoted earlier, John Taylor held a very high esteem for both Orson Hyde and Orson Pratt.

As further evidence that President Orson Hyde held no aspirations to become President of the Church and harbored no negative feelings toward the before mentioned parties, he wrote a letter in response to the Salt Lake Tribune article addressed to George A. Smith on September 23, 1871:

Spring City Sept. 23rd 1871

Prest G. A. Smith

Dear Brother

I feel much anoyed by a Salt Lake Tribune sent me of the 16th Inst. containing a piece on the right of succesion to the Presidency of the Church in case of the death of President Brigham Young. You will probably have read it? I feel under no compliment to the left side of the house advocating, in any way, any right to succeed to that elevated position, neither do I feel flattered by their efforts.

A stamp & envelope was sent me with the paper inviting, I suppose, some communication touching the question but I declined their implied invitation and write to you instead.

I wish here to say that no person living or dead ever heard me express the wish, desire or intention to reach after that exalted position neither did I ever give place to the faintest or strongest wish or desire for that station even in my secret thoughts and meditations in case a vacancy should occur. I cannot help what the Tribune says or publishes. Right or wrong, I have my own opinion with regard to a successor of Prest. Brigham Young and that opinion with regard I expressed to Mayor Powel in conversation with him a few weeks since in which he raised the question as to the successorship to lead the Church I told him that the just in heart amongst the Saints have unmistakable evidence of the calling of God of our present leader after the death of Joseph Smith. It was clearly manifest on whom the Mantle of [page break]the martyred Prophet fell and when it became necessary to appoint a successor God would point out the man by unmistakable evidence of His selection and that it became no aspirant to seek for that position and that I rested perfectly easy with regard to the matter and advised every body else to leave Gods business in his own hands I suppose some have imagined I would seek for that station if I outlive President Young but such thoughts are vain and groundless though they may exist in the minds of some but they never existed in my mind at any period of my life.

I feel the infirmities of age creeping upon me and if I can only magnify and honor my present position, I will therewith be content.

It looks to me as if lively and rather troublesome times are coming upon the Church and that it stands me in hand as well as every body else to feel after God.

May you live long upon this earth. Also Presidents Young and Wells and escape your enemies and I will live as long as I can

God bless Zion and bring off his Priesthood in triumph.

Your Brother in the Gospel

Orson Hyde

P.S. I hope to see you all soon.⁴⁰

For a few years, the succession question regarding Elders Hyde, Pratt, and Taylor was not addressed. John Henry Smith was present at a conversation between Prest Young and his father [George A. Smith] when the question of moving Bro. Hyde and Orson Pratt back in the quorum came up. Geo. A. Smith said, Prest Young: ‘I have always counseled against making this change, hoping that Brother Hyde might die and thus be spared that humiliation; but seeing how sick you [President Young] have been for some time I feared the consequences if you should have died. I shall no longer oppose the move.’⁴¹ This discussion must have taken place sometime late in 1874 or early in 1875, for this is when President Young first became ill.⁴² Orson Hyde’s biographer, Myrtle Stevens Hyde, mentions that there were discussions connected to the April 1875 general conference regarding this issue; however, no sources are given. The only evidence that may suggest that Elders Hyde and Pratt were informed of the change is that Orson Pratt was asked to go to the First Presidency’s office on April 9, the day before the change occurred.⁴³ On April 10, 1875, Elder George Q. Cannon read the names of the General Authorities of the Church for a sustaining vote and named John Taylor and Wilford Woodruff before Orson Hyde and Orson Pratt.

Another article in The Salt Lake Tribune appeared soon after this change in seniority, saying that Orson Hyde had been degraded by his dread master to third man in the apostolic ranks and that Elder John Taylor had been promoted to the senior man in the quorum.⁴⁴ Speculation about those involved in the change circulated throughout the valley, but evidence about how each Apostle felt has already been mentioned. Each Apostle had consideration for the other’s feelings and had the utmost respect for each other. Orson Pratt later published an affidavit in the Deseret News affirming his support for the change: I unreservedly endorse John Taylor.⁴⁵ The wonder of all this is that although Orson Hyde and Orson Pratt were sorely chastened for seeking occasion against the Church and their brethren, each forgave them in their hearts and became reconciled to each other and the Church. They both acknowledged the error of their ways in those early days and accepted the consequences of those actions years later. The effects of this change were