From First to Second Counselor

President Packer, speaking on J. Reuben Clark being called to serve as Second Counselor to David O. McKay (April 9, 1951) after serving as First Counselor to Heber J. Grant for 16 years:

When President J. Reuben Clark was called as second counselor in the First Presidency after having served for many years as first counselor, he responded at the Solemn Assembly where the sustaining of the new First Presidency took place: “In the service of the Lord, it is not where you serve but how. In The Church of Jesus Christ of Latter-day Saints, one takes the place to which one is duly called, which place one neither seeks nor declines” (Conference Report, Apr. 1951, p. 154). The Church had been taught a very valuable lesson in the unwritten order of things.

–Boyd K. Packer, “The Unwritten Order of Things”, 15 October 1996.

President Clark had served as Second Counsellor to Heber J. Grant for about 18 months when President Anthony W. Ivins died. President Clark was then called as First Counsellor and David O. McKay as Second Counsellor. Presidents Clark and McKay served together as counsellors from October 6, 1934 to April 9, 1951, when David O. McKay was sustained as President of the Church after the passing of George Albert Smith. President McKay called Stephen L. Richards to serve as his First Counsellor and President Clark as his Second Counsellor, citing Elder Richards’ seniority in the Quorum of the Twelve as the only reason. (Note that President McKay, as Second Counsellor to Heber J. Grant and George Albert Smith while President Clark was First Counsellor, would have been senior to him in the quorum.)

It’s also notable that J. Reuben Clark served as Second Counsellor to Heber J. Grant for 18 months (from April 6, 1933, until October 6, 1934) before being called as an Apostle. He was ordained October 11, 1934. The Lord will call whom He will call.

President McKay’s remarks, shortly after the First Presidency was reorganized:

Before proceeding further with the exercises of this session, I am prompted to say a word in answer to a question which undoubtedly is in every one of your minds. Particularly to those not members of the Church, and to members of the Church as well, may I call attention to the policy of the Church with regard to choosing of counselors.

A President Names His Counselors

When a President is chosen and sustained (that includes the president of the Aaronic Priesthood who is the Bishop of a Ward, also Presidents of quorums or superintendents or presidents of auxiliaries) it is the practice of the Church to let the president name his counselors.

Anticipating that the Council of the Twelve would grant to me that same privilege, I thoughtfully and prayerfully considered what two men would be most helpful and most contributive to the advancement of the Church. The impression came, I am sure, directly from Him whose Church this is, and who presides over it, that the two counselors whom you have this day approved should be the other members of the quorum of the First Presidency. Both are members of the Council of the Twelve, though counselors might have been chosen from High Priests outside that presiding body.

I chose these two members from the Council of the Twelve—two men with whom I have labored closely for many years, whose worth, whose ability I know. I have been associated with Elder Richards directly in Church affairs and in presiding positions for over thirty years. I have been associated with President Clark in two quorums of the First Presidency for over sixteen years. With these and other facts in mind, the question arose as to the order they should occupy in this new quorum.

Each man I love. Each man is capable in his particular lines, and particularly with respect to the welfare and advancement of the Kingdom of God.

Seniority In The Council Of Twelve

I realized that there would be a question in the minds of some as to which one of the two should be chosen as first counselor. That question resolved itself in my mind first as to the order of precedence, seniority in the Council of the Twelve Apostles. That should make no difference according to the practice of the Church, because members of the Council had heretofore been chosen irrespective of the position a member occupied in the Council of the Twelve. And, as I have already said, high Priests have been chosen even as first counselors who were not members of the Council.

I felt that one guiding principle in this choice would be to follow the seniority in the Council. These two men were sitting in their places in that presiding body in the Church, and I felt impressed that it would be advisable to continue that same seniority in the new quorum of the First Presidency. I repeat, not as an established policy, but because it seemed advisable in view of my close relationship to these two choice leaders.

Two Counselors Coordinate

Now I mention this because we do not want any member in this Church, nor any man or woman listening in to harbor the thought for a moment that there has been any rift between the two counselors who sustained President Smith in the Quorum of the First Presidency, and President Grant for the years that we were together with that inspired leader. Neither should you feel that there is any demotion. President Clark is a wonderful servant. You have had demonstrated here this morning his ability in carrying out details, and he is just that efficient in everything pertaining to the work.

You should understand further, that in the counselorship of the Quorum of the First Presidency these two men are coordinate in authority, in love, and confidence, in freedom to make suggestions, and recommendations, and in their responsibility not only to the Quorum but also to the Lord Jesus Christ and to the people generally.

They are two great men. I love them both, and say God bless them, and give you the assurance that there will be harmony and love and confidence in the Quorum of the First Presidency as you have sustained them today.

J. Reuben Clark’s remarks in their entirety:

My brothers and sisters, I begin by bearing again my testimony that this is the work of the Lord, that Joseph Smith is a prophet, that those who have followed afterward have been his prophets, and that the one whom we have sustained is the ninth in regular succession, as a prophet, seer, and revelator to this Church and to the world.

I know that Jesus is the Christ, the Redeemer of the world. I know that he is the first fruits of the resurrection, and that by and through him we are redeemed from the Fall, and thus able to overcome the results of the Fall and get back into the presence of our Heavenly Father.

I thank President McKay for his kindly words about myself. I thank you for your sustaining votes, and I earnestly pray that I may be the beneficiary of your prayers as time shall go on, and that I may be able to do the things which I am supposed to do with an eye single to the glory of our Heavenly Father.

Pledge Of Devoted Service

In the service of the Lord, it is not where you serve but how. In the Church of Jesus Christ of Latter-day Saints, one takes the place to which one is duly called, which place one neither seeks nor declines. I pledge to President McKay and to President Richards the full loyal devoted service to the tasks that may come to me to the full measure of my strength and my abilities, and so far as they will enable me to perform them, however inadequate I may be.

May the Lord help me so to serve, to serve President McKay and President Richards and to serve the Lord, all for the advancement of his work. This I humbly pray in the name of Jesus. Amen.

Gospel Learning and Teaching

Every time we teach a lesson, whether it’s in Gospel Doctrine, Relief Society, our quorum meetings, FHE, one-on-one with a child, or speaking from the pulpit, there are three lessons to consider: the lesson we prepared, the lesson we gave, and the lesson we wish we would have given when we think back on it. Ideally, these three lessons are one and the same.

The Holy Ghost can help us through each of these three phases of the lesson. First, we prayerfully consider the material and the needs of each individual in the class. In the classroom, we create an environment where the Holy Ghost is able to join us and touch the hearts and minds of the members of our class. Afterwards, as we reflect on the lesson, the Holy Ghost can help us to identify what worked well and where we can improve our abilities as a teacher.

The assistance and guidance of the Holy Ghost is so essential to our efforts as a gospel teacher that without Him, “[we] shall not teach.” (D&C 42:14) The degree to which we are able to work with the Holy Ghost depends largely on our preparation as a teacher. Brother David M. McConkie speaks to four principles we can apply in preparing ourselves (not the lesson) to teach:

1. Immerse yourself in the scriptures. We cannot love that which we do not know. Develop a habit of daily scripture study outside of lesson preparation. We have to treasure up the word before we can declare it. Studying the scriptures trains us to hear the Lord’s voice.
2. Apply in your life the things that you learn. We must keep the commandments with all our might, mind, and strength.
3. Seek for heaven's help. No class is so large that we cannot pray for inspiration regarding how to reach each student.
4. Act, without delay, in accordance with the spiritual promptings you receive. We must not be afraid to exercise agency and act. We may feel awkward at first. The sweetest experiences as teachers come when we humble ourselves and follow the Lord's gentle counsel. Experience strengthens our faith and gives us greater courage to act in the future.

To illustrate the importance of studying what the Lord has already revealed before seeking personal guidance, Brother McConkie shared how he had learned that lesson as a newly-called stake president.

Soon after I was called to be a stake president, our stake presidency received training from an Area Seventy. During the training, I asked a question to which he responded, “That is a good question. Let’s turn to the Church Handbook of Instructions for the answer.” We then went to the handbook, and there was the answer to my question. A little later in our training, I asked another question. Once again he responded, “Good question. Let’s turn to the handbook.” I did not venture to ask any more questions. I thought it best to read the handbook.

I have thought since that the Lord could give a similar response to each of us as we go to Him with concerns or questions. He could say, “That’s a good question. If you will review Alma chapter 5 or Doctrine and Covenants section 76, you’ll remember that I have already spoken to you about this.”

Brothers and sisters, it is contrary to the economy of heaven for the Lord to repeat to each of us individually what He has already revealed to us collectively. The scriptures contain the words of Christ. They are the voice of the Lord. Studying the scriptures trains us to hear the Lord’s voice.

I love this testimony he shares at the end:

You must not be afraid to exercise your agency and act upon the thoughts and impressions that the Spirit of the Lord puts into your heart. You may feel awkward at first, but I promise you that the sweetest and most gratifying experiences you will have as a teacher will be when you submit to the will of the Lord and follow the promptings you receive from the Holy Ghost. Your experiences will strengthen your faith and give you greater courage to act in the future.

“Gospel Learning and Teaching” by Brother David M. McConkie, First Counsellor in the Sunday School General Presidency.

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The Mediator

This was a favorite video we used on my mission to explain the Atonement. I also kept a copy of the text tucked inside the front cover of my scriptures. It’s taken from Elder Packer’s talk in the April 1977 General Conference (aka, the May 1977 Ensign), and it’s included in the Gospel Principles manual in Chapter 12 (pages 63-65).

The parable of Justice and Mercy:

There once was a man who wanted something very much. It seemed more important than anything else in his life. In order for him to have his desire, he incurred a great debt.

He had been warned about going into that much debt, and particularly about his creditor. But it seemed so important for him to do what he wanted to do and to have what he wanted right now. He was sure he could pay for it later.

So he signed a contract. He would pay it off some time along the way. He didn’t worry too much about it, for the due date seemed such a long time away. He had what he wanted now, and that was what seemed important.

The creditor was always somewhere in the back of his mind, and he made token payments now and again, thinking somehow that the day of reckoning really would never come.

But as it always does, the day came, and the contract fell due. The debt had not been fully paid. His creditor appeared and demanded payment in full.

Only then did he realize that his creditor not only had the power to repossess all that he owned, but the power to cast him into prison as well.

“I cannot pay you, for I have not the power to do so,” he confessed.

“Then,” said the creditor, “we will exercise the contract, take your possessions, and you shall go to prison. You agreed to that. It was your choice. You signed the contract, and now it must be enforced.”

“Can you not extend the time or forgive the debt?” the debtor begged. “Arrange some way for me to keep what I have and not go to prison. Surely you believe in mercy? Will you not show mercy?”

The creditor replied, “Mercy is always so one-sided. It would serve only you. If I show mercy to you, it will leave me unpaid. It is justice I demand. Do you believe in justice?”

“I believed in justice when I signed the contract,” the debtor said. “It was on my side then, for I thought it would protect me. I did not need mercy then, nor think I should need it ever. Justice, I thought, would serve both of us equally as well.”

“It is justice that demands that you pay the contract or suffer the penalty,” the creditor replied. “That is the law. You have agreed to it and that is the way it must be. Mercy cannot rob justice.”

There they were: One meting out justice, the other pleading for mercy. Neither could prevail except at the expense of the other.

“If you do not forgive the debt there will be no mercy,” the debtor pleaded.

“If I do, there will be no justice,” was the reply.

Both laws, it seemed, could not be served. They are two eternal ideals that appear to contradict one another. Is there no way for justice to be fully served, and mercy also?

There is a way! The law of justice can be fully satisfied and mercy can be fully extended—but it takes someone else. And so it happened this time.

The debtor had a friend. He came to help. He knew the debtor well. He knew him to be shortsighted. He thought him foolish to have gotten himself into such a predicament. Nevertheless, he wanted to help because he loved him. He stepped between them, faced the creditor, and made this offer.

“I will pay the debt if you will free the debtor from his contract so that he may keep his possessions and not go to prison.”

As the creditor was pondering the offer, the mediator added, “You demanded justice. Though he cannot pay you, I will do so. You will have been justly dealt with and can ask no more. It would not be just.”

And so the creditor agreed.

The mediator turned then to the debtor. “If I pay your debt, will you accept me as your creditor?”

“Oh yes, yes,” cried the debtor. “You save me from prison and show mercy to me.”

“Then,” said the benefactor, “you will pay the debt to me and I will set the terms. It will not be easy, but it will be possible. I will provide a way. You need not go to prison.”

And so it was that the creditor was paid in full. He had been justly dealt with. No contract had been broken. The debtor, in turn, had been extended mercy. Both laws stood fulfilled. Because there was a mediator, justice had claimed its full share, and mercy was fully satisfied.

 

“The Mediator” by Elder Boyd K. Packer April 1977 General Conference Watch | Listen | Read

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