In 1973 the First Presidency of the Church made public this statement:

“We urge members of the Church and all Americans to begin now to reflect more intently on the meaning and importance of the Constitution, and of adherence to its principles.” (Ensign, Nov. 1973, p. 90.)

“May I urge every Latter-day Saint and all Americans in North and South America to become familiar with every part of this document. Many of the constitutions of countries in South America have been patterned in large measure after that of the United States. We should understand the Constitution as the founders meant that it should be understood. We can do this by reading their words about it, such as those contained in the Federalist Papers. Such understanding is essential if we are to preserve what God has given us.”

Source: President Ezra Taft Benson
The Constitution — A Glorious Standard
General Conference, April 1976

Topics: Education; US Constitution

[W]e must learn the principles of the Constitution in the tradition of the Founding Fathers.

Have we read the Federalist papers? Are we reading the Constitution and pondering it? Are we aware of its principles? Are we abiding by these principles and teaching them to others? Could we defend the Constitution? Can we recognize when a law is constitutionally unsound? Do we know what the prophets have said about the Constitution and the threats to it?

As Jefferson said, “If a nation expects to be ignorant and free . . . it expects what never was and never will be” (Letter to Colonel Charles Yancey, 6 Jan. 1816).

Source: President Ezra Taft Benson
Our Divine Constitution
General Conference, October 1987

Topics: US Constitution

32. And now I desire that this inequality should be no more in this land, especially among this my people; but I desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike, so long as the Lord sees fit that we may live and inherit the land, yea, even as long as any of our posterity remains upon the face of the land.

Source: Mosiah 29:32

Topics: America; Liberty

The Meaning of Freedom

Although the promised land was a land of liberty for the people of Nephi under the reign of the righteous kings, this liberty depended more on the people’s obedience to the commandments of God than on the presence or absence of kings (2 Nephi 1:7). It is difficult to envision a people more free than those in the days of Benjamin and Mosiah. They were free to believe, worship, and act as they pleased, restrained only by the laws of justice and mercy which had been revealed “by the hand of the Lord” (Mosiah 29:25). As defined by Elder Dallin H. Oaks, “Free agency . . . means an exercise of the will, the power to choose; . . . freedom [means] the power and privilege to carry out [one’s] choices” (38). The transition from kings to judges did not increase anyone’s free agency, but it did give everyone an increased freedom to act, accompanied by an equal weight of responsibility. Government by the voice of the people gives the people the greatest possible latitude to act out those choices which their God-given free agency allows them to make.

Source: Byron R. Merrill
Mosiah, Salvation Only Through Christ, p. 119 - 120

Topics: Free Agency

The problem was not new. It was as old as history, but no one had ever found the answer. The Greeks had been unable to solve it. The Romans had been unable to solve it. Various experiments had been tried, and all had failed.

No one had ever found the solution. But it is doubtful that, in the entire history of mankind, so unusual a group had ever come together for so important a purpose—realistic frontiersmen, practical builders, jurists, statesmen, students of history, analysts of Old World government from the perspective of a New World in the making. Their counterparts are rare in this modern age of specialization and so-called “progressive” education.

Democracy was not the answer. The word democracy means rule by the masses, and mass rule means mob rule. As James Madison pointed out in The Federalist:

A pure democracy . . . can admit of no cure for the mischiefs of faction. A common passion or interest will . . . be felt by a majority . . . and there is nothing to check the inducements to sacrifice the weaker party . . . . Hence it is that such democracies have ever been . . . found incompatible with personal security or the rights of property; and have in general been as short in their lives as they have been violent in their death.

Obviously, there can be no individual freedom unless the rights of the minority are protected; and in an unrestrained democracy, it’s too easy for the organized pressure groups to infringe on the rights of others.

A Republic

America was to be set up as a republic—which means that the laws would be made and administered by representatives chosen, directly or indirectly, by the people to protect the interests of all the people.

The word republic means rule for the people, and as Isabel Paterson points out:

A Republic signifies an organization dealing with affairs which concern the public, thus implying that there are also private affairs, a sphere of social and personal life, with which government is not and should not be concerned; it sets a limit to the political power.

In the last analysis, any government, regardless of what it may be called, must be one man or a small group of men in power over many men. That being the case, how is it possible to transfer the power of the ruler to each man in the multitude?

The answer is that it is not possible. The only solution lies in the direction of destroying power itself. The only way in which men can remain free and be left in control of their individual energies is to cut the power of government to an irreducible minimum.

But how can that be done without the danger of out-and-out anarchy? The answer is quite simple—once it is found. But until the time of the American Revolution, no one had found it.

The head of a state is a human being; and a human being’s thinking, deciding, acting, and judging are inseparable. But in this new American republic, no top official would ever be permitted to act as a whole human being. The functions of government would be divided into three parts:

1. The first part was to think and decide. It would be called the Congress.

2. The second part was to be responsible for getting action. It would be headed by the chief executive—the President.

3. The third part was to serve as judge or referee and would be known as the Supreme Court.

Each of these three parts was to act as a check on the other two; and over the three was set a written statement of political principles, intended to be the strongest check on them all. There was to be government by law—with clearly defined rules of the game—rather than government by whim. Thus, the Constitution was to serve as an impersonal restraint upon the fallible human beings who must be allowed to use their fragments of authority over the multitudes of free individuals.

The dangers of dictatorship must be avoided for all time to come. No one person nor small group of persons must ever be permitted to get too much power; and the minority—even down to the last individual citizen—must be protected against oppression by the majority or by any organized pressure group.

Source: Henry Grady Weaver
The Mainspring of Human Progress
Chapter 15 - The New Model

Topics: Checks and Balances; Government; Republic

As American citizens who love freedom, we must return to a respect for national morality, respect for law and order. There is no other way of safety for us and our posterity. The hour is late, the time is short. We must begin now, in earnest, and invite God’s blessings on our efforts.

Source: Ezra Taft Benson
An Enemy Hath Done This

Topics: Law, Respect For

Since natural laws govern the forces of life that created this universe in which we live, all of those laws are in harmony with each other. If man can learn more about them, and use them in his human and economic relations, he will learn to live in peace with his fellow men, and in harmony with his environment . . . .

As defined by one economist, economics is the science of making scarce materials go around. If we let it work, the natural system of economic law will provide that the scarce resources of earth continue to meet human needs.

It is when man intervenes to upset the workings of economic nature that he begins to have troubles. It is when he tries (always without success) to repeal natural laws by artificial trade barriers, price controls, production quotas, inflationary policies, and other means in that we find ourselves destroying our natural resources and our environment.

Source: C. R. Batten
Natural Controls

Topics: Economics

Few of us seem to want to keep government out of our personal affairs and responsibilities. Many of us seem to favor various types of government-guaranteed and compulsory “security.” We say that we want personal freedom, but we demand government housing, government price controls, government-guaranteed jobs and wages. We boast that we are responsible persons, but we vote for candidates who promise us special privileges, government pensions, and government subsidies.

Many of us are drifting back to that old concept of government that our forefathers feared and rejected. Many of us are now looking to government for security. Many of us are no longer willing to accept individual responsibility for our own welfare. Yet personal freedom cannot exist without individual responsibility.

Source: Dean Russell
Personal Freedom and Individual Responsibility

Topics: Free Agency; Politics

Helping One’s Neighbor

It has been my observation and experience everywhere I have lived that almost everyone is willing to help his neighbor who is truly in need—if the receiver respects the giver’s right to do it voluntarily and in his own way. So far as I can now recall, no person has ever refused any sincere and logical request of mine for help, whether my need was medical, legal, spiritual, financial, educational, or whatever. In fact, so many hundreds of persons have given me assistance at various times and in various ways that I cannot now possibly recall all their names!

There are many sincere and charitable persons who truly want to help their less fortunate fellow men; but they want to perform their charitable acts on a large scale with other people’s money, instead of on the basis of their own individual capabilities and with their own money. Their sincere but misguided idea of helping people is to pass a law to force everyone to contribute to government which, in turn, will distribute the money “to those who need it most.” This concept is sometimes called the “service state” or “welfare government.” The people who hold this concept are especially dangerous because their intentions are so good. The purity of their motives tends to obscure the ultimate evilness of their acts.

Source: Dean Russell
“Equality and Security” (1952)

Topics: Charity; Welfare

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