Joseph Francis Merrill

Joseph Francis Merrill was born Aug 24, 1868 in Richmond to Marriner Wood and Maria Loenza Kingsbury Merrill. Joseph is a Pioneer of Richmond. Joseph served many callings in his life: Principal of the University of Utah College of Engineering, sixth Commissioner of Church Education of the Church of Jesus Christ of Latter-day Saints, and Member of the Quorum of the Twelve Apostles.

Early Life in Richmond

When Joseph was born, it was most likely at the home on the mill where his mother and family were staying. In 1885, Joseph's mother did a house swap with her sister-wife and moved to the South Farm.1

"I first remember father in the period 1872-75 as a hardworking farmer engaged in the work incident to those early days in Richmond. He plowed and sowed, watered and harvested, made fences and put up buildings, working early and late. As a small boy I turned the grindstone on which he sharpened the knives of his mowing machine, and O, how tired I got! Mother sometimes relieved me."

"...We had little or no money; we needed none. We raised our food, made our clothes from home-grown wool, built our own houses, and burned wood brought from near-by canyons. Our groceries and store goods were bought with butter, eggs, grain, cattle, etc. ... We were contented and happy. But all worked—father, mothers, children. Father believed in thrift and industry and taught these to his children. He in thrift and industry and taught these to his children. He was a good provider and was eager to improve his homes and make them more comfortable, the result that they were outstanding in the community."1

Marriner was keen to ensure his children received a proper education, and Joseph was no exception. He employed Ida Ione Cook to teach his children. Joseph writes about reading a book about domestic science by James E. Talmage.

"I began to read out of curiosity; I was soon spellbound. The chemistry of baking powder, what yeast does, etc. were described and goaded me on. Then and there I determined I was going to study science, if ever I would go away to school."3

Education and Life Out East

University of Desert

In 1887, Joseph began his higher education by attending the University of Deseret (U of U). His decision came from his colleague from Richmond and possibly his old school teacher, Ida Ione Cook, who graduated from the University. Joseph explains:

"I came from Cache County to attend the University largely because a former student from my town in his exuberant praise spoke of the University as being 'the best school in the world.'"4

The choice could have also been made easy seeing how his half-uncle Joseph T. Kingsbury was a professor at the University. Joseph continues:

"There were no laboratories, except the crudest beginnings of such in chemistry and mineralogy, subjects taught by Professor Kingsbury. A little field work was carried on in botany and geology under the direction of Professor Orson Howard. There was a small library in the charge of gracious Dr. Harody. Aside from these, all instruction was given in the classrooms, the text book and recitation method being almost universal."4

After just a year of work, Joseph attained a teaching degree. However, Joseph was inspired by his uncle to go east and obtain higher education that the University of Deseret could not give him.

University of Michigan

In 1889, Joseph moved to Ann Arbor, Michigan to attend the University of Michigan. During this time, Joseph began a keen relationship with the future Apostle Richard R. Lyman. Richard relates about Joseph during their time in Michigan:

"Joseph F. Merrill was associated with great investigators who were building upon the discoveries of Pasteur, the man who in 1880 made a human welfare perhaps the greatest of scientific contributions. Because of the accuracy and thoroughness of his work, Joseph F. Merrill was one of the students from the department of chemistry to aid in this experimental research."

Joseph received a Bachelor's from Michigan in 1893.

Branch President of Ann Arbor

During his first few weeks out east, Joseph's father became concerned about his son's spiritual well-being. His father contacted members of the First Presidency about sending a leader out to care for the young Saints attending school at the University of Michigan. Within a few months, Joseph was called to serve as the Branch President of the Saints of Ann Arbor, Michigan, beginning his ecclesiastical leadership.5 The date when he was released is unknown, but it is likely in 1893 when he moved back to Utah.

Johns Hopkins University & Chicago University

In 1895, Joseph moved to Baltimore, Maryland to attend Johns Hopkins University. During this time, Joseph was in deep conversation with Laura Hyde whom he sought to marry. Joseph shifted his course from chemistry to physics for a more likely opening at the University of Utah.7

"In order to do so my darling, I must tell you that seems at present to be a fact, and of which I was very much afraid when I left you, that I was bidding you goodbye for two years. The fear of this made it doubly hard to leave you."7

"I am still of the opinion that this is the best place in America to study physics."8

During the summer, Joseph moved to Chicago, Illinois to attend Chicago University. In 1899, Joseph graduated from Johns Hopkins with a PhD, the first native Utahn to receive one.

Work at U of U

Joseph began his work at the University of Utah as the assistant professor of chemistry in 1893 after attaining a Bachelor's Degree from the University of Michigan. Joseph would move to Ithaca, New York to attend Cornell University during the summer. In 1895, Joseph moved to Baltimore, Maryland to attend Johns Hopkins University to receive a PhD. During this time, Joseph did not work at the U. Joseph returned to the U in 1899 after receiving his PhD from Johns Hopkins University. 

In 1901, Joseph began work on a school of mines for the U, and a State bill was passed in March that allowed only the U to teach a school about mining.9 Joseph was appointed President of the School of Mines soon after.

In his early appointment, Joseph worked hard to make the U the best school in the State, if not the western United States. From 1901-1911, Joseph worked with the state Legislature to pass laws to help build the School of Mines and give benefits to its students. In a financial report from 1901 to 1910, the number of graduates increased from two to 47. Joseph remarked about the school:

"Nothing less was to be expected. Why? it may be asked. The answer is, because the Mining school gives what a very large proportion of the young men of Utah who go to college want—an industrial training.... The young men of this inter-mountain country, they all, with few exceptions, have to work. But they are ambitious to bring out the best there is in them. They do not want to follow when they are capable of leading. They do not want always to occupy menial positions—those that demand ability and training—to be filled by importation from other states. Hence they want... an education that truly develops every side of their whole being and stores their minds with useful knowledge.... It is said that practical men are needed everywhere, men who can think, and men who can do. It is just such men that the courses of the School of Mines will develop."10

Joseph ended his time at the University of Utah in 1928 when he was called to serve as the Commissioner of Education for the Church of Jesus Christ of Latter-day Saints.

Seminary, Institute & Church Education Board

Creation of Church Seminary

Joseph and Laura's daughter Annie recalls:

"Papa would read the newspaper while mama sat in a Morris chair with a baby on her lap—a child on each arm of the chair, the boys on the floor listening or playing marbles and she would tell or read us stories. She was an excellent storyteller."11

During one of these times, while Laura was storytelling, Joseph was struck by her ability to relate events from the Book of Mormon. When questioned, she said she learned them from her Bible classes at the Salt Lake Stake Academy.

The education system in Utah was shifting from Church and Gospel-centered schools to a hard battle of the separation of church and state. In 1888 the Church stated:

"We feel that the time has arrived when the proper education of our children should be taken in hand by us as a people. ...Religious training is particularly excluded from the district schools. The perusal of books that we value as divine records is forbidden. Our children, if left the training they receive in these schools, will grow up entirely ignorant of those principles of salvation for which the Latter-day Saints have made so many sacrifices."12

In 1911, Joseph was set apart as a member of the Granite, Utah Stake Presidency and had the task and responsibility to care for the youth in the area. After listening to his wife tell Book of Mormon stories to their children, Joseph began to think about how he could adapt religious studies while keeping church and state separate.13

A small building outside of a high school would be constructed and students could be released during school to participate in religious studies. This first seminary was built across the street from Granite High School and held in the fall of 1912 with Thomas J. Yates teaching Bible and Church History classes. The seminary program was a success, and by the end of the decade, 27 seminaries were in operation.13 

Work in the Church Education Board

In Jan 1928, Joseph was called to serve as the Commissioner of the Church Education. During this time, the Chruch of Jesus Christ of Latter-day Saints was in a deep financial hole with their schools: Brigham Young University, Salt Lake Stake Acadamy (Ensign College), Ricks Collage (BYU-I), Snow College, Weber Stake Academy (WSU), St. Joseph Stake Academy (East Arizona College), and St. George Stake Academy (UTU). The Church wanted to switch to the effective alternative of the Seminary Program to teach students in High Schools across the state.14

"When I was asked by the First Presidency if I would accept the position being vacated by Dr. Bennion, I asked for a statement of policy. They replied, 'We have concluded to spend all the money we can afford for education in the field of religious education.'

"My first duty would be to eliminate the junior colleges from the Church School system, just as the B.Y.C. (Logan, Utah) had been eliminated a year and half before, and to promote the extension of the seminary system, just as widely as our means would permit... The junior colleges were to be closed."16

Instead of shutting the schools down and selling the buildings, the Church gave the schools to the State. The Church also intended to give Brigham Young University away, but Joseph thought it best to keep BYU under the Church's control. By 1933, the Church turned over four schools to the states: Snow College, Weber, St. Joseph, and St. George. The Church attempted to give Ricks Collage and Salt Lake Acadamy, but the local legislature refused, and the Church kept the schools running.17

During his final years as Commissioner, Joseph was called to serve as a member of the Quorum of the Twelve Apostles. Joseph was released as Commissioner in 1933.

Creation of the Institute

In 1925, just a few years before Joseph was called to serve as Commissioner, J. Wyley Sessions and his wife Annie Magdalene Funk (grandaughter of Richmond Pioneer Marcus E. Funk) were sent to Moscow, Idaho to help reform and create a Gospel-Centered College program for the Saints attending the University of Idaho. However, by the time Joseph was called as Commissioner, the Sessions did not make much ground in creating the program other than making valuable connections with University Staff.

"In devising the institute program, Merrill and Sessions envisioned offering more than just religion classes. A year prior to Sessions' arrival in Moscow, two seminary teachers, Andrew Anderson and Gustive Larsen, began teaching collegiate religion classes at the College of Southern Utah. What distinguished Sessions' efforts from Anderson's and Larsen's were his intentions to launch an entire program designed to meet the spiritual, intellectual, and social needs of his students. To assist him in this endeavor, Sessions enlisted his wife, Magdalene, who devised a varied program of social and cultural activities. Under their supervision, the institute became an all-out effort to form the scattered students into their own community at the university."

The Institute of Religion was founded on Sep 25, 1928 when the Moscow building was dedicated by First Presidency member Charles W. Nibley.15

Quorum of the Twelve Apostles

Joseph Francis Merrill was ordained a member of the Quorum of the Twelve Apostles on Oct 8, 1931. Until 1933, Joseph was Commissioner of Church Education when he was called to serve as Mission President of the European Mission. In 1936, Joseph returned to Utah and began working with the Quorum of the Twelve without any other responsibilities.

Europian Mission President

Joseph was set apart as Mission President of the European Mission on Aug 25, 1933. Though he was called a Mission President, Joseph's responsibilities were more closely associated with an Area Seventy. Joseph oversaw the Mission Presidents of Czechoslovakia, Denmark, France, Germany, Great Britain, the Netherlands, Norway, Sweden, and Switzerland Missions.

During his time as President, Joseph was instructed by the First Presidency to 'tighten the belt' on expenses for the Church during the Great Depression. Joseph also expressed his frustrations with old methods of Missionary work, like preaching on a soap box.

"Now it is true, I think, that our missionary methods are very inefficient. They are largely inherited. Seventy-five years ago they were very fruitful. But conditions have changed and I think we have not changed our methods to keep up with the changing times."18

"...new methods of contacts and proselyting [must be used.]... sound pictures with colors, stage plays, the press, fiction, and greater use of the radio."

"Our message is for all the world. We cannot deliver it if we cannot reach the world. Hence such methods will have to be used as will reach the people. We are not reaching Europe today.... [let us] try new methods when old ones, as ordinary tracting, are fruitless."19

Not only did Joseph have the Church responsibilities over his shoulders, but also the threat of the far-right movement of Adolf Hitler's regime. At the end of his Mission, Joseph was successful in crafting new methods of preaching the Gospel of Jesus Christ and was released from his duties in 1936.

Gordon B. Hinckley

While Joseph was serving as President of the European Mission, he became associated with Gordon Bitner Hinckley, the nephew of fellow Apostle Alonzo A. Hinckley. Joseph saw a great opportunity to work with Gordon and called him to serve as his assistant at the Mission Office in 1933.

"In his mission to improve the church's public image, Merrill placed an unusual amount of responsibility on Gordon B. Hinkley's shoulders. When several local papers printed an old anti-mormon book and touted it as an authentic history of the Latter-Day Saints, Merrill called on Hinckley to confront the publisher. Overwhelmed, the young missionary border to train and soon arrived at the Fleet Street office of Skeffington and Son, Ltd., the publishers of the book in question. Informed by Skefington's security that no appointments were available, Hinckley stubbornly replied that he had come 5,000 miles and would wait. Within an hour he was in front of Skefington and began airing his grievances and asking for redress, saying, ‘I am sure that a high-minded individual such as yourself would not wish to do injury to a people who have already suffered so much for the religion.’ Hinckley later recalled, ‘At first he was belligerent, then he began to soften. He concluded by promising to do something. Within an hour word went out to every book dealer in England to return the books to the publisher. At great expense he printed and tipped in the front of each volume a statement that the book was not to be considered as history, but only as fiction, and that no offense was intended against the respected Mormon people.’"20

"Incidents like this demonstrated Hinckley's skill in public relations, and Merrill began to give even more responsibility to his young charge." 

Gordon began publishing news articles and presentations to spread the Gospel. Because of this success, Joseph recommended Gordon to the First Presidency after his mission and was hired as a writer on the Church publicity committee. Joseph may not have known it then, but he had inadvertently started the path for the future Prophet of the Church of Jesus Christ of Latter-day Saints.

Family

Ancestry

Joseph is the eldest of LDS Apostle Marriner Wood Merrill and Maria Loenza Kingsbury. Maria was the youngest daughter of prominent Patriarch Joseph Corrodon Kinsgbury and Loenza Alcena Pond. Maria is the granddaughter of Richmond Pioneer and founding City Council Member Stillman Pond, making Joseph Stillman's great-grandson.

Spouses

Joseph met Annie Laura Hyde while they attended the University of Desert. They were married on June 9, 1898 in Salt Lake City, Utah and had seven children. Laura died on Feb 26, 1917 due to cancer. 

Joseph remarried Emily Lesetta Traub on June 29, 1918 in Chicago, Illinois. Emily died suddenly Sep 29, 1941 in Salt Lake City, Utah. Joseph did not remarry after.

Family Members

• Joseph's sister Hattie Loena Merrill, was the first born Richmond citizen to live to 100, and the longest-living citizen for 40 years, dying at 102. Hattie's home, the Hattie Merrill Morrison Farmstead, is also on the National Register of Historic Places.

• Joseph's brother Melvin Clarence Merrill is the author of Utah Pioneer and Apostle Marriner Wood Merrill, a history book that all descendants of Marriner Wood Merrill have read.

• Joseph is the brother-in-law to Funk brothers Clarence Lorenzo Funk, wife Laura Vilate Merrill, and James Williams Funk, wife Lucy Alcena Merrill, who both have served as mayors of Richmond and Senators in the State of Utah. James and Lucy's son, Marcus Christopher Funk married Ruth Hardy who served as the Seventh Young Women's General President for the Church of Jesus Christ of Latter-day Saints.

Works & Sermons

The Truth Seeker and Mormonism

In 1945, during his tenure as a member of the Twelve Apostles, Joseph gave a series of radio talks dedicated to the topics of science and religion. After his series was finished, he compiled his talks into a book, The Truth Seeker and Mormonism.

General Conference

April 9, 1930. Elder Joseph F. Merrill, addressing the congregation as Commissioner of Education, shared his thoughts on the divine nature of the Church of Jesus Christ of Latter-day Saints. He reflected on the prophecy of Joel (Joel 2:28), which foretold that the Spirit of God would be poured upon all flesh, emphasizing how the marvelous developments of the past century have fulfilled this prophecy. He acknowledged the Book of Mormon as a powerful, physical witness of the Church’s divinity, stating that if the book is true, then God is real, angels have visited the earth, and the gospel is divine. He challenged skeptics, asserting that the Book of Mormon has withstood scholarly and archaeological scrutiny for over a century. Above all, he testified that the greatest witness of the Church’s truth is the Holy Spirit, which provides personal confirmation beyond physical evidence. He encouraged members to demonstrate their faith through their service and righteous living, so they may be as a light upon a hill and a testament to the Church’s divinity. Concluding, he bore a strong witness that he personally knew of the Church’s truthfulness through the Holy Spirit and prayed that all who believe would remain steadfast in their faith.

Oct 2, 1931. Elder Joseph F. Merrill expressed deep humility and gratitude for his nomination to the Quorum of the Twelve Apostles, recognizing it as the highest honor and a divine calling requiring faith, prayer, and dedication. He emphasized that success in Church service depends on both hard work and divine assistance, as the Lord helps those who help themselves, but prayers must be made worthily to receive guidance. He shared admiration for the General Authorities, describing them as devoted, selfless men focused on the Lord’s work. Concerned about the youth, he urged greater efforts in guiding them in the faith and emphasized the importance of education, encouraging parents to keep their children in school, especially in difficult economic times. He testified that faith grows through service, whether in high positions or humble roles and that the Lord strengthens those who serve. He also stressed the importance of the Word of Wisdom and maintaining physical, mental, moral, and spiritual health to better serve God’s work. Sharing a personal experience from his youth, he recounted a profound spiritual confirmation that anchored his faith, strengthening his testimony that God lives, hears prayers, and sustains the faithful. He concluded by urging members to remain true to their covenants, follow their leaders, and dedicate themselves to the service of the Church, testifying that divine strength comes from righteous living and sincere devotion.

April 10, 1932. Elder Joseph F. Merrill of the Council of the Twelve Apostles delivered a sermon emphasizing individual and Church-wide revelation. He reminded the congregation that revelation is not exclusive to the Church Presidency or the Twelve Apostles, but is available to all members for personal guidance in their daily lives. He quoted President Joseph F. Smith, who taught that every member has the right to personal revelation in managing their affairs, raising children, and conducting business. While God continues to reveal His will, many past revelations given through the Prophet Joseph Smith remain unheeded, and greater truths will only be revealed when members live up to existing commandments.

Elder Merrill referenced a Christmas message from the First Presidency (Heber J. Grant and Anthony W. Ivins), which warned of economic depression, government overspending, lawlessness, and selfishness as key causes of societal downfall. The message emphasized that prosperity would only return if people turned to God, followed Christ, upheld laws, and practiced unselfishness. He stressed that many modern issues—including bank failures, economic struggles, and movements against Prohibition (18th Amendment)—stem from selfishness, urging members to embrace the Golden Rule and reject lawbreaking and moral decline.

Elder Merrill concluded that true and lasting prosperity will only come by following God’s laws, warning that continued disobedience will bring suffering. He prayed that people would see, feel, understand, and act righteously so that peace, prosperity, and divine blessings could return to the world.

Oct 7, 1932. Elder Joseph F. Merrill of the Council of the Twelve Apostles addressed the importance of living a righteous life as an example of true discipleship. He shared the concern of a returned missionary, who observed that some people raised in the Church, but who later strayed from its teachings, became a major obstacle to missionary work due to their poor conduct. He emphasized that actions speak louder than words, quoting Jesus Christ and the Apostle Peter to stress that our example is the greatest teacher. Merrill warned against dishonesty, stating that those who can pay debts but refuse to do so are unworthy of the companionship of the Holy Spirit. He shared a story about a businessman who once praised Latter-day Saints for their honesty, stating that a Mormon's word was as good as a bond, and urged members to uphold that reputation.

Merrill then turned to civic responsibility, highlighting the 12th Article of Faith, which commands obedience to governments and laws. He reminded members that democracy requires active participation, urging them to be well-informed voters who support good leaders rather than blindly following partisan propaganda. He warned against deceptive political campaigns, particularly efforts to repeal Prohibition, calling them selfish and misleading. He argued that reintroducing alcohol would worsen crime and social problems, not improve them.

He also cautioned against financial irresponsibility and reliance on government aid, stressing that many financial problems stem from ignoring prophetic counsel to avoid debt. While government aid is sometimes necessary, he warned that some selfishly take advantage of public resources, contributing to economic instability. He condemned selfish demands on the government, emphasizing that good citizens should work toward reducing expenses and taxes rather than expecting handouts.

Merrill concluded with a call to righteousness and prayer, warning that true peace and prosperity will not come through the wisdom of men, but only through divine guidance. He urged members to stay true to their faith, honor their government, and seek inspiration from God to navigate these challenging times. Finally, he encouraged all to re-read the First Presidency’s Christmas Message (Dec. 19, 1931), which contained divine counsel on overcoming the difficulties of the era.

April 9, 1933. Elder Joseph F. Merrill of the Council of the Twelve Apostles addressed the 103rd Annual Conference of the Church, emphasizing the need for divine leadership, repentance, and righteousness as the only true solution to the economic depression and moral decline of the time. He affirmed that the Church is led by God, not men, and that true success—whether in personal lives, the Church, or the world—depends on following divine guidance rather than human wisdom. Merrill likened the economic crisis to the time of Jesus Christ, when the Jews sought a political savior instead of recognizing the spiritual redemption Christ offered. Similarly, many people today look for political and economic solutions while ignoring the Lord’s plan, which has already been revealed through His prophets.

He testified that the First Presidency’s Christmas Messages (published in December 1931 and 1932) contain the Lord’s direct counsel for overcoming economic hardship. These messages quote the prophets Isaiah and Malachi, calling upon people to turn to God, abandon selfishness, and pay tithes and offerings as conditions for divine blessings. Merrill stressed that God’s blessings are always conditional upon obedience and righteousness, citing Doctrine and Covenants 130:20-21, which states that all blessings come by adherence to divine law. He warned that selfishness, greed, and dishonesty are at the root of both individual and societal struggles, emphasizing that no man-made economic recovery plan will succeed if it does not align with God’s commandments.

Merrill then issued a strong call to repentance, urging members to abandon selfishness, strife, and bitterness and fully commit to living the gospel. He denounced the self-centered nature of political and economic actions, including the propaganda for repealing the Eighteenth Amendment (Prohibition), which he described as a selfish effort by wealthy individuals to shift tax burdens from themselves onto the working class. He condemned the vast sums of money spent on pro-alcohol campaigns and called upon Latter-day Saints to stand against the repeal to prevent further moral decay.

Concluding his message, Merrill reminded the audience that God governs through laws and does not delight in human suffering. However, violating divine principles results in consequences, and the current hardships were a result of departing from righteous living. He declared that true peace, prosperity, and relief from economic depression would only come when people repent, obey God's commandments, and follow the guidance of His prophets. He urged all listeners to reject selfishness, embrace faith, and commit fully to righteous living so that the promised blessings of prosperity, peace, and divine favor would be restored.

April 4, 1937. Elder Joseph F. Merrill of the Council of the Twelve Apostles addressed the General Conference, warning against the dangers of rapid societal changes, moral decline, and the loss of spiritual foundations. He emphasized that while the world is evolving, the fundamental principles of the Church remain unchanging. Merrill reaffirmed the divine calling of Joseph Smith, the reality of the First Vision, and the restoration of the priesthood, declaring that these truths serve as the foundation of the faith. He emphasized that authority from God is essential, and no other religious leader or reformer could claim such divine commissioning.

Merrill also underscored the importance of the Book of Mormon as physical evidence of Joseph Smith’s prophetic calling, asserting that the book remains unimpeachable despite criticism. He stressed that faith is a gift from God and can only be obtained through obedience. A significant portion of his message highlighted the doctrine of universal salvation, particularly salvation for the dead, which he called a unique and powerful doctrine restored through Joseph Smith. He noted that while traditional Christianity fails to answer questions of fairness in salvation, the Latter-day Saint doctrine of vicarious ordinances demonstrates God’s justice and mercy.

Discussing the spirit world, Merrill explained that missionary work continues beyond mortality, and he praised the temple work being done for the dead, noting the increasing number of names submitted each year. He called this work a testament to Joseph Smith’s prophetic mission, elevating him as one of the greatest prophets in history.

Merrill also provided a sobering warning about the future, stating that peace and security will not return until people repent, turn to the Lord, and deal righteously with others. He cautioned against social, economic, and political movements that manipulate the public during times of distress, drawing parallels to the rise of European dictatorships and their suppression of individual liberty. He urged Latter-day Saints to stay calm, resist emotional propaganda, seek divine guidance, and remain loyal to the Church and its leaders.

In conclusion, Merrill emphasized the need for unwavering faith, obedience to divine principles, and loyalty to Church leadership. He warned of future trials but reassured members that those who remain faithful, seek divine guidance, and uphold the covenants they have made will find safety. He closed with a plea for wisdom and strength, urging all to keep their eyes on the prophet and trust in God’s plan.

Oct 2, 1937. Elder Joseph F. Merrill of the Council of the Twelve Apostles emphasized the importance of faith in the priesthood, Church, and personal lives of Latter-day Saints. He shared an experience with Bishop William R. McConkie, who stated that any Church project would succeed if the faith of the priesthood holders was strong enough. Merrill stressed that faith is essential and lamented that many Church members, particularly priesthood holders, lack sufficient faith as shown by their actions. He urged members to develop faith through prayer and obedience, stating that faith is not simply a gift from God but a spiritual law that must be cultivated. Just as blessings require fulfilling certain conditions, faith also comes by living according to divine laws.

Merrill also highlighted the intellectual basis of faith, asserting that reason and faith must work together. He posed a fundamental question: Is the Church of God, or was Joseph Smith a self-deceived fanatic? He argued that an honest and thorough study of Joseph Smith’s life, teachings, and achievements leads to only one conclusion—he was divinely inspired. Despite having no formal education or scholarly training, Joseph Smith brought forth remarkable teachings, including doctrines previously unknown in Christianity, such as salvation for the dead. Merrill pointed out that no theologian before Joseph Smith had properly interpreted scriptural references to baptism for the dead or the work of salvation beyond the grave.

He further discussed Joseph Smith’s achievements, emphasizing that within fifteen years, Joseph translated the Book of Mormon, established a Church organization, built cities and temples, received extensive revelations, and guided a persecuted people, all while enduring constant opposition. Merrill refuted criticisms that the Book of Mormon lacked punctuation and paragraphing, explaining that ancient records were written continuously without such features, making its translation even more remarkable.

Merrill urged young people to study Joseph Smith’s life critically, using the same academic standards applied in their education. He quoted Josiah Quincy, a 19th-century Harvard-educated mayor of Boston, who after meeting Joseph Smith, admitted that he was a phenomenon beyond explanation. Merrill emphasized that Joseph Smith’s faith led him to receive divine knowledge, including the First Vision, where he saw God the Father and Jesus Christ. He posed the question: Was Joseph mistaken, or did he truly receive divine instruction?

Concluding his address, Merrill encouraged Latter-day Saints to strengthen their faith, study the life of Joseph Smith, and respond to the guidance of Church leaders. He declared that a testimony of the truth is available to all who sincerely seek it through study, prayer, and obedience, urging all to act with conviction and dedication to the Lord’s work.

April 3, 1938. Elder Joseph F. Merrill of the Council of the Twelve Apostles addressed the Church's campaign against alcohol and tobacco, initiated by the First Presidency nearly a year earlier. This campaign, aimed at eliminating the use of these substances among members, was entrusted to Priesthood quorums and auxiliary organizations. Merrill emphasized that this educational and moral effort would require time, persistence, and adaptability, as it aimed to reach every home and individual in the Church. He stressed that success depended on tact, love, and goodwill, as many who struggled with these substances needed support rather than condemnation.

Merrill highlighted the economic burden of alcohol and tobacco on Utah’s residents, pointing out that in 1937, the state spent over $11.2 million on alcohol and cigarettes, a sum greater than what was spent on public education and relief programs. He quoted President Heber J. Grant, who repeatedly urged members to observe the Word of Wisdom as a means to achieve economic independence. Beyond financial benefits, Merrill emphasized the greater promise of health, wisdom, and spiritual protection given by the Lord to those who followed this divine law.

He also noted the spiritual significance of fully living the Word of Wisdom, suggesting that strict adherence would set the Church apart as a light unto the world. This, he argued, would be one of the most effective means of preaching the Gospel, as the righteous example of the Saints would draw admiration and respect from the world. However, he warned that Satan continually tempts the Saints, and that living the Gospel requires constant effort and vigilance.

Merrill encouraged Church members to study Brother and Sister John A. Widtsoe’s book, "The Word of Wisdom—A Modern Interpretation," which provides both prohibitions ("thou shalt nots") and positive dietary guidelines ("thou shalts"). He stressed that proper nutrition was a vital aspect of the Word of Wisdom, long overlooked but now confirmed by modern science. He concluded by reaffirming that Joseph Smith received divine revelation in giving the Word of Wisdom, as scientific discoveries have since validated many of its teachings. He called on all members to turn to the Lord, strive for obedience, and seek His blessings through faithful living.

Oct 8, 1938. Elder Joseph F. Merrill of the Council of the Twelve Apostles addressed the importance of faith, works, and moral responsibility among Latter-day Saints. He began by emphasizing the need for Church members to live up to their religious professions, referencing scriptures that highlight how faith without works is dead and that individuals will be judged by their fruits. He reminded members that Satan is always present, seeking to exploit their weaknesses, and urged them to resist evil and cultivate intelligence, wisdom, and understanding as part of their eternal progression.

Merrill then shifted focus to world affairs, expressing concern over the growing selfishness, struggles for power, and disregard for moral principles. He observed that the Golden Rule was largely absent in global conflicts and societal disputes, leading to chaotic conditions, economic turmoil, and increasing class struggles. He particularly criticized the pursuit of benefits without corresponding responsibility, noting that many individuals and groups sought to gain more while contributing less, a mindset that paralleled the principles of communism—an ideology he warned against.

He further lamented the decline of moral and ethical standards, pointing out how nations and individuals alike were failing to uphold their commitments. Using historical examples, he showed how force and compulsion had always been Satan’s tools, contrasting them with Christ’s doctrine of free agency and love. Merrill praised the Church Welfare Program as a Godly plan that emphasized love over selfishness, calling for its expansion as a solution to society’s growing inequalities.

Merrill concluded with a call to action for all Latter-day Saints to use their God-given intelligence, seek divine guidance, and remain true to their covenants. He urged members to study issues carefully, follow Church leadership, and uphold the principles of the Gospel in their daily lives. By doing so, he affirmed, the Church would stand as a beacon of righteousness in an increasingly troubled world.

Epilogue