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Supreme directional control
The Supreme directional control controversy in the Latter Day Saint movement was a dispute among the primary leadership quorums of the Community of Christ (then known as the Reorganized Church of Jesus Christ of Latter Day Saints), the movement's second largest denomination, that began in the 1920s and had repercussions in that church for decades. Frederick Madison Smith, then president of the church, asserted that the First Presidency was supreme over the church rather than the church's General Conference. Many church leaders and hundreds of other adherents left the Community of Christ for other Latter Day Saint churches, most notably the Church of Christ (Temple Lot). Although Dr. Smith was initially successful in asserting the First Presidency's authority over the Council of Twelve Apostles and Presiding Bishopric, the ensuing schism proved hard to heal, and the administrative changes were short-lived. By 1931, the church's debts and the onset of the Great Depression allowed the Bishopric to reassert its authority over church finances.〔Curry, "The Seesaw Shifts," 187-188.〕
==Origin of the controversy==
From its beginnings, the Latter Day Saint movement has been concerned with the idea of Zion, though the exact nature of this concept has varied from denomination to denomination and even from generation to generation. Frederick Smith, president of the Community of Christ during the 1920s, wished to apply principles of the newly emerging fields of sociology and social welfare to his church's concept of Zion. Holder of a Ph.D. in psychology from Clark University, Smith was deeply interested in the Social Gospel movement, which endeavored to apply Christian ethics to problems including social justice, health care, and care for the poor, for the orphans, and the elderly. In broad terms, Smith felt the need to address these issues as part of the overall call to "build Zion," which had formed a cornerstone of the Latter Day Saint movement since its inception under Smith's grandfather, Joseph Smith Jr.. In this way, Smith hoped to modernize his predecessor's vision of building a literal city of Zion in Independence, Missouri.〔Howlett at al., ''Community of Christ,'' 41.〕
However, since many church members did not share Smith's modernistic vision of Zion, the RLDS leader faced the possibility that his dreams might be stymied through the opposition of other church authorities, or of the biennial General Conference. In contrast to the larger and better-known LDS church, the Community of Christ had a longstanding tradition of dissention and debate within its organization based upon its interpretation of the concept of "common consent". In contrast to the Utah LDS membership, who tend to stress unquestioning conformity to the directives of church leadership,〔See, for example, (Follow the Brethren ), article by Seventy L. Aldon Porter in ''Ensign'', Nov. 1987, pg. 73.〕 some RLDS laity and clergy held that even after adoption of a policy, members might continue to debate or even ignore its provisions if they felt it to be wrong.〔(Community of Christ: Frederick Madison Smith ). Official church website. Retrieved 2011-02-11.〕 More authoritarian and blunt-spoken than his father, Joseph Smith III, Frederick Smith accepted the right of members to debate church policy prior to its formulation, but not afterwards.〔(Community of Christ: Frederick Madison Smith ). Official church website. Retrieved 2011-02-11.〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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