To clinch the Bering Straits argument, it is usual to point out that the Indians are Mongoloid and therefore cannot possibly be of the racial stock of Lehi. Again an unproven hypothesis is set against a false interpretation of the Book of Mormon. As to the hypothesis, it is fairly well known by now that the predominant blood-type among the Mongols is B, a type which is extremely rare among the Indians, whose dominant blood-type is O, that being found among 91.3 percent of the pure-blooded North American Indians. "Here is a mystery," writes Beals commenting on the disturbing phenomenon, "that requires much pondering and investigation." fn
But if we are to take the Book of Mormon to task for its ethnological teachings, it might be well at first to learn what those teachings are. They turn out on investigation to be surprisingly complicated. There is no mention in the Book of Mormon of red skins versus white; indeed, there is no mention of red skin at all. What we find is a more or less steady process over long periods of time of mixing and separating of many closely related but not identical ethnic groups. The Book of Mormon is careful to specify that the terms Lamanite and Nephite are used in a loose and general sense to designate not racial but political (e.g., Mormon 1:9), military (Alma 43:4), religious (4 Nephi 1:38), and cultural (Alma 53:10, 15; 3:10-11) divisions and groupings of people. The Lamanite and Nephite division was tribal rather than racial, each of the main groups representing an amalgamation of tribes that retained their identity (Alma 43:13; 4 Nephi 1:36-37). Our text frequently goes out of its way to specify that such and such a group is only called Nephite or Lamanite (2 Nephi 5:14; Jacob 1:2; Mosiah 25:12; Alma 3:10;30:59; Helaman 3:16; 3 Nephi 3:24;10:18; 4 Nephi 1:36-38, 43; Mormon 1:9). For the situation was often very mobile, with large numbers of Nephites going over to the Lamanites (Words of Mormon 1:16; 4 Nephi 1:20; Mormon 6:15; Alma 47:35-36), or Lamanites to the Nephites (Alma 27:27; Mosiah 25:12; Alma 55:4), or members of the mixed Mulekite people, such as their Zoramite offshoot, going over either to the Lamanites (Alma 43:4) or to the Nephites (Alma 35:9—not really to the Nephites, but to the Ammonites who were Lamanites who had earlier become Nephites!); or at times the Lamanites and Nephites would freely intermingle (Helaman 6:7-8), while at other times the Nephite society would be heavily infiltrated by Lamanites and by robbers of dubious background (Mormon 2:8). Such robbers were fond of kidnapping Nephite women and children (Helaman 11:33).
The dark skin is mentioned as the mark of a general way of life; it is a Gypsy or Bedouin type of darkness, "black" and "white" being used in their Oriental sense (as in Egyptian), black and loathsome being contrasted to white and delightsome (2 Nephi 5:21-22). We are told that when "their scales of darkness shall begin to fall from their eyes" they shall become "a white and delightsome people" (2 Nephi 30:6; "a pure and delightsome people,"edition), and at the same time the Jews "shall also become a delightsome people" (2 Nephi 30:7). Darkness and filthiness go together as part of a way of life (Jacob 3:5, 9); we never hear of the Lamanites becoming whiter, no matter how righteous they were, except when they adopted the Nephite way of life (3 Nephi 2:14-15), while the Lamanites could, by becoming more savage in their ways than their brother Lamanites, actually become darker, "a dark, filthy, and a loathsome people, beyond the description of that which ever hath been . . . among the Lamanites" (Mormon 5:15). The dark skin is but one of the marks that God places upon the Lamanites, and these marks go together; people who joined the Lamanites were marked like them (Alma 3:10); they were naked and their skins were dark (Alma 3:5-6); when "they set the mark upon themselves; . . . the Amlicites knew not that they were fulfilling the words of God," when he said, "I will set a mark on them. . . . I will set a mark upon him that mingleth his seed with thy brethren. . . . I will set a mark upon him that fighteth against thee [Nephi] and thy seed" (Alma 3:13-18). "Even so," says Alma "doth every man that is cursed bring upon himself his own condemnation" (Alma 3:19). By their own deliberate act they both marked their foreheads and turned their bodies dark. Though ever alert to miraculous manifestations, the authors of the Book of Mormon never refer to the transformation of Lamanites into "white and delightsome" Nephites or Nephites into "dark and loathsome" Lamanites as in any way miraculous or marvelous. When they became savage "because of their cursing" (2 Nephi 5:24), their skins became dark and they also became "loathsome" to the Nephites (2 Nephi 5:21-22). But there is nothing loathsome about dark skin, which most people consider very attractive: the darkness, like the loathsomeness, was part of the general picture (Jacob 3:9); Mormon prays "that they may once again be a delightsome people" (Words of Mormon 1:8; Mormon 5:17), but then the Jews are also to become "a delightsome people" (2 Nephi 30:7)—are they black?
At the time of the Lord's visit, there were "neither . . . Lamanites, nor any manner of -ites," (4 Nephi 1:17;see also 3 Nephi 2:14) so that when the old titles of Lamanite and Nephite were later revived by parties deliberately seeking to stir up old hatreds, they designated religious affiliation rather than race (4 Nephi 1:38-39). From this it would seem that at that time it was impossible to distinguish a person of Nephite blood from one of Lamanite blood by appearance. Moreover, there were no pure-blooded Lamanites or Nephites after the early period, for Nephi, Jacob Joseph, and Sam were all promised that their seed would survive mingled with that of their elder brethren (2 Nephi 3:2, 23; 9:53; 10:10, 19-20; 29:13; 3 Nephi 26:8; Mormon 7:1). Since the Nephites were always aware of that mingling, which they could nearly always perceive in the steady flow of Nephite dissenters to one side and Lamanite converts to the other, it is understandable why they do not think of the terms Nephite and Lamanite as indicating race. The Mulekites, who outnumbered the Nephites better than two to one (Mosiah 25:2-4), were a mixed Near Eastern rabble who had brought no written records with them and had never observed the Law of Moses and did not speak Nephite (Omni 1:18); yet after Mosiah became their king, they "were numbered with the Nephites, and this because the kingdom had been conferred upon none but those who were descendants of Nephi" (Mosiah 25:13). From time to time large numbers of people disappear beyond the Book of Mormon frontiers to vanish in the wilderness or on the sea, taking their traditions and even written records with them (Helaman 3:3-13). What shall we call these people—Nephites or Lamanites?
And just as the Book of Mormon offers no objections whatever to the free movement of whatever tribes and families choose to depart into regions beyond its ken, so it presents no obstacles to the arrival of whatever other bands may have occupied the hemisphere without its knowledge; for hundreds of years the Nephites shared the continent with the far more numerous Jaredites, of whose existence they were totally unaware. fn Strictly speaking, the Book of Mormon is the history of a group of sectaries preoccupied with their own religious affairs, who only notice the presence of other groups when such have reason to mingle with them or collide with them. Just as the desert tribes through whose territories Lehi's people moved in the Old World are mentioned only casually and indirectly, though quite unmistakably (1 Nephi 17:33), so the idea of other migrations to the New World is taken so completely for granted that the story of the Mulekites is dismissed in a few verses (Omni 1:14-17). Indeed, the Lord reminds the Nephites that there are all sorts of migrations of which they know nothing, and that their history is only a small segment of the big picture (2 Nephi 10:21). There is nothing whatever in the Book of Mormon to indicate that everything that is found in the New World before Columbus must be either Nephite or Lamanite. On the contrary, when Mormon boasts, "I am Mormon and a pure descendant of Lehi" (3 Nephi 5:20), we are given to understand that being a direct descendant of Lehi, as all true Nephites and Lamanites were, was really something special. We think of Zarahemla as a great Nephite capital and its civilization as the Nephite civilization at its peak; yet Zarahemla was not a Nephite city at all: its inhabitants called themselves Nephites, as we have seen, because their ruling family were Nephites who had immigrated from the south.
There were times when the Nephites, like the Jaredites, broke up into small bands, including robber bands and secret combinations, each fending for itself (3 Nephi 7:2-3). And when all semblance of centralized control disappeared, "and it was one complete revolution throughout all the face of the land" (Mormon 2:8), who is to say how far how many of these scattered groups went in their wanderings, with whom they fought, and with whom they joined? After the battle of Cumorah, the Lamanites, who had been joined by large numbers of Nephite defectors during the war, were well launched on a career of fierce tribal wars "among themselves" (Moroni 1:2). It would be as impossible to distinguish any one race among them as it would be to distinguish two; there may have been marked "racial" types, as there are now among the Indians (for example, the striking contrast of Navaho and Hopi), but the Book of Mormon makes it clear that those Nephites who went over to live with Lamanites soon came to look like Lamanites. An anthropologist would have been driven wild trying to detect a clear racial pattern among the survivors of Cumorah. So let us not oversimplify and take the Book of Mormon to task for naive conclusions and images that are really our own.
(Hugh Nibley, Since Cumorah, 2nd ed. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1988], 219.)
Showing posts with label Priesthood. Show all posts
Showing posts with label Priesthood. Show all posts
Friday, July 20, 2007
Wednesday, June 20, 2007
Restoration of Priesthood Authority
Restoration Of Priesthood Authority
The next event, in chronological order, was the visit of a heavenly messenger, John the Baptist, who, under the direction of Peter, James, and John, appeared to Joseph Smith and Oliver Cowdery and ordained them to the Aaronic Priesthood. Following is Joseph Smith's own account of this heavenly visitation and ordination:
Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me.
We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:
Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.
He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me.
Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me—after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood—for so we were commanded.
The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized. (Joseph Smith 2:67-72.)
From this visit of John the Baptist, we learn these great truths:
1. That one must be ordained to the necessary priesthood by one having authority before he can administer the ordinances of the gospel.
2. That the Aaronic Priesthood holds the keys of:
a. the ministering of angels;
b. the gospel of repentance;
c. baptism by immersion for remission of sins.
3. That this priesthood "shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness."
4. That while the Aaronic Priesthood is divine authority from God, its administration is limited; that it "had not the power of laying on hands for the gift of the Holy Ghost"; that in conferring this priesthood upon Joseph Smith and Oliver Cowdery, John the Baptist acted under the direction of Peter, James, and John, who held the keys of the priesthood of Melchizedek, which should thereafter be conferred upon them.
Restoration of the Melchizedek Priesthood
Therefore, in order that there might be a "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" (see Acts 3:21), it was necessary that these two priesthoods be restored again to men upon this earth.
Not long after this glorious event took place, Peter, James, and John, apostles of the Lord Jesus Christ, conferred upon Joseph Smith and Oliver Cowdery the Melchizedek Priesthood, including the holy apostleship as promised by John the Baptist, which gave them the necessary authority to organize the church and kingdom of God upon the earth in this dispensation. Accordingly, The Church of Jesus Christ of Latter-day Saints was organized with six members at Fayette, Seneca County, New York, on the sixth day of April, 1830.
Aaronic and Melchizedek Priesthoods
An understanding of the Aaronic, or Levitical, Priesthood, sometimes called the Lesser Priesthood (see D&C 107:14), and the Melchizedek Priesthood, and the functions and administrations of each, is very necessary to a proper understanding of the gospel of Jesus Christ and the church he established upon the earth.
The question might be asked: "Under which order of priesthood do the present Christian churches claim to operate—the Aaronic or Melchizedek?" A satisfactory answer to this question could not be expected from any of them. The only reason we are in a position to make proper explanation is that John the Baptist brought back to this earth the Aaronic, or Levitical, Priesthood and conferred it upon the heads of Joseph Smith and Oliver Cowdery. The apostles Peter, James, and John brought the Melchizedek Priesthood in like manner. All doubt and misunderstanding have thus been removed, and we are therefore able to understand the scriptures dealing with this important subject. Could there be any subject more important than to understand the meaning and purpose of the priesthood of God and how it is obtained, since it holds the keys and rights to officiate in his name and administer unto his children the saving ordinances of the gospel of Jesus Christ? How could anyone suppose that without this priesthood authority there could be any authorized Church of Jesus Christ upon the earth?
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
For the priesthood being changed, there is made of necessity a change also of the law.
For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
But this man, because he continueth ever, hath an unchangeable priesthood. (Hebrews 7:11-12, 14, 17, 24.)
This explanation should make it plain that the law, or schoolmaster (see Galatians 3:24), to lead the people unto Christ was administered by the Aaronic, or Levitical, Priesthood. However, perfection cannot be obtained through this priesthood alone, as Paul explained. Therefore, it was necessary for the Lord to send another priest after the order of Melchizedek. The priesthood thus being changed, there was "of necessity a change also of the law." The fulness of the gospel of Jesus Christ, therefore, was introduced by him to take the place of the law of Moses.
Limitations of the Aaronic Priesthood
John the Baptist understood this fully, for his ministry was under the authority of the Aaronic Priesthood, which held the keys of administering the ordinance of baptism by immersion for the remission of sins. When he was sent to prepare "the way of the Lord" (see Matthew 3:3), he did not attempt to confer the Holy Ghost by the laying on of hands. He taught that one mightier than he would come, and "he shall baptize you with the Holy Ghost, and with fire." (See Matthew 3:11.)
This is the explanation he gave to Joseph Smith and Oliver Cowdery when he conferred the Aaronic Priesthood upon them and commissioned them to baptize each other by immersion for remission of their sins. He told them that their priesthood "had not the power of laying on hands for the gift of the Holy Ghost" (see Joseph Smith 2:70), but that this would be conferred on them later.
Nature of the Melchizedek Priesthood
In a revelation on priesthood given through the Prophet Joseph Smith on March 28, 1835, the Lord stated:
There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.
Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.
Before his day it was called the Holy Priesthood, after the order of the Son of God.
But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.
All other authorities or offices in the church are appendages to this priesthood.
But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. (D&C 107:1-6.)
The apostle Paul also understood what a great high priest Melchizedek was; he made this explanation:
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. (Hebrews 7:1-3.)
This last verse has been much misunderstood, some assuming that Paul meant that Melchizedek was without father or mother, or descent, having neither beginning of days, nor end of life. However, in a revelation on the subject of priesthood given through the Prophet Joseph Smith, September 22, 1832, the Lord made it plain that it is the priesthood and not Melchizedek that is without beginning of days or end of years:
Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years. (D&C 84:17.)
Calling and Ordination Necessary to Authority
Now that we have established the necessity for priesthood authority, we will consider the scriptural evidences that men must be ordained to the priesthood to minister in the things of God—they cannot assume this authority or receive it from one who does not possess it. This is why it was necessary for John the Baptist to bring back the Aaronic, or Levitical, Priesthood, and for Peter, James, and John to bring again the Melchizedek Priesthood, both of which were conferred upon Joseph Smith and Oliver Cowdery:
For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. (Hebrews 5:1, 4-6.)
Could anything be said with greater plainness—"For every high priest taken from among men is ordained for men in things pertaining to God"? Then how can a man be a high priest if he is not so ordained?
"And no man taketh this honour unto himself but he that is called of God as was Aaron." How was Aaron called? The Lord spoke unto Moses, saying:
And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office. . . .
And thou shalt put them upon Aaron thy brother, and his sons with them; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. (Exodus 28:1, 41.)
Therefore, we see that Aaron did not call or ordain himself.
"So also Christ glorified not himself to be made an high priest," but was chosen and appointed by his Father a high priest forever; and after being so called and appointed, he proceeded to call others:
Then Jesus said unto them [the Twelve] again. Peace be unto you: as my Father hath sent me, even so send I you.
Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:21, 23.)
And he ordained twelve, that they should be with him, and that he might send them forth to preach,
And to have power to heal sicknesses, and to cast out devils. (Mark 3:14-15.)
The apostles of Jesus did not call or ordain themselves—Jesus called them, ordained them, and sent them forth to minister as his Father had sent him.
The Calling and Ordination of Paul
The calling of Saul (afterwards called Paul—Acts 13:9) to the ministry, including his subsequent ordination, presents a vivid example of the order of heaven in such matters, since the pattern was given by the voice of Jesus:
And as he [Saul] journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. (Acts 9:3-6.)
Notwithstanding the fact that Jesus spoke to Saul personally, that did not qualify him to engage in the ministry and administer the ordinances of the gospel. It was necessary for him to regain his sight by the laying on of Ananias' hands and to be baptized by him. Even though the Lord had indicated to Ananias that Saul was a chosen vessel unto him to bear his name before the gentiles, kings, and the children of Israel, it was nevertheless necessary that he should be ordained to this ministry sometime later, after he had declared before the disciples and others what he had seen and heard.
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon . . . and Saul.
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:1-3.)
We assume that there are many in the world today who would consider themselves fully called and ordained had they seen and heard what Paul saw and heard on the way to Damascus. But not so with Paul, and neither with Joseph Smith! They had to be ordained by one having authority, and so must all men who would authoritatively engage in the ministry. Joseph Smith learned this great truth, not by reading the Bible, but through the visitations of John the Baptist and of Peter, James, and John. Hence the fifth Article of Faith of The Church of Jesus Christ of Latter-day Saints, as penned by the Prophet Joseph Smith:
We believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority to preach the Gospel and administer in the ordinances thereof.
Church of Jesus Christ "A Royal Priesthood"
Peter, in speaking of the church in his day, said:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; and ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. (1 Peter 2:9.)
From this and the revelations of the Lord to the Prophet Joseph Smith in restoring the priesthood to the earth again in this dispensation, the Lord has made it plain that all male members of the Church who live worthily may receive the priesthood and thus become an active force in establishing the church and kingdom of God in the earth, a part of that "royal priesthood" to which Peter referred; that they may all be united in showing forth "the praises of him who hath called you out of darkness into his marvellous light." These men are not trained specially for the ministry, any more than were the apostles of old. But they develop the gifts and talents with which God has endowed them through the service they render and the gift of the Holy Ghost.
Paul understood this also when he said:
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
And base things of the world, and the things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are:
That no flesh should glory in his presence. (1 Corinthians 1:26-29.)
In addition to all of its local officers, the Church of this dispensation each year now sends into the mission field, in areas throughout the world, many thousands of missionaries, all of the type to which Paul referred. This great host of missionaries represents an unpaid ministry as was the priesthood in the days of Christ and his apostles.
Today approximately a million men hold the Melchizedek and the Aaronic priesthoods. Where else in all the world is there such a "royal priesthood" as Peter called the church of his day?
It was this practice to ordain to the priesthood and to call into service all who were worthy and willing to serve that led Jesus to say, when he—
appointed . . . seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. (Luke 10:1-2.)
Offices in the Priesthood
There is so much to be done that the Lord placed many leaders and officers in his church and divided the Aaronic and Melchizedek priesthoods into many divisions, so that there would be a place suited to each man's capacity.
In the Aaronic Priesthood there are the following divisions: deacons, teachers, and priests. There are bishops when they are direct descendants of Aaron; otherwise they are chosen from among the high priests of the Melchizedek Priesthood.
In the Melchizedek Priesthood there are the following divisions and offices: elders, seventies, high priests, patriarchs (or evangelists), apostles, and prophets.
All of the above-named officers are mentioned in the New Testament in connection with the primitive church of Christ. However, only a few of them are now found in the existing branches of modern Christianity. It is our impression that if this complete organization were to be offered to the churches of today, they would not know what to do with it. They would not know the differences between the callings of an elder, a high priest, a deacon, a teacher, or a priest, nor the differences in their respective ministrations. Neither would they know how many of each are required to make a quorum nor how a quorum should be organized and governed. Neither would we know this if we were dependent upon the Bible only for this information. But we are not so dependent, for all this knowledge have we received through the revelations of the Lord in connection with the restoration of the priesthood in this dispensation through the Prophet Joseph Smith. (See D&C sections 13, 20, 84, 107, 121.)
The Church Should Be Fully Organized
Paul fully understood the importance of a complete organization when he said:
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. (Ephesians 4:11-14.)
It surely appears as if the Christian world has been "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and the cunning craftiness, whereby they lie in wait to deceive." Who would say that it is not because they have done away with the officers whom God placed in his church to bring them to a unity of the faith? What more could be expected?
The Future of the Church of Jesus Christ
With its limited membership, already The Church of Jesus Christ of Latter-day Saints, with most of its male membership over the age of twelve years holding some office in the priesthood, is attracting great attention. When the general conferences of the Church are held in Salt Lake City, the great Tabernacle and Assembly Hall on Temple Square and many other Church buildings worldwide are filled to capacity with priesthood holders at the Saturday evening general priesthood session. These men serve the Church without compensation, except a very few who give their entire time to the service of the Church and who receive only a living allowance. From the most highly trained educators, the most efficient and successful businessmen, the most qualified and experienced scientists, agriculturists, contractors, and mechanics, to the laboring man himself—each is at the call of his church, and his services and training may be called for in the service of the Church and of his fellowmen, and, in most cases, without even the thought that he should be compensated. It is considered an honor to be able to serve the interests of the Church. Highly successful businessmen, professional men, and farmers may be called to leave their businesses, their professional work, their farms, and their families and at their own expense travel to the far countries of the world to labor for a few years in the great missionary cause of the Church. There is nothing like it in this world today. They must be like the saints of Peter's time, which led him, when calling them "a royal priesthood," to add "a peculiar people," for in this respect also we are a very "peculiar people." (See 1 Peter 2:9.)
If you were to travel through communities where the majority of the people are Latter-day Saints and were to stop and visit with a farmer working in his field, you would possibly find that he is the bishop of his ward or the president of his stake, or holds a position of responsibility in the Church, and is an elder, a seventy, or a high priest. This would possibly be as true if you were to stop and visit with the banker, postmaster, owner or clerks in the stores, workers in the shops and factories, or the barber who may serve you.
Labor disturbances, therefore, do not find so fruitful a field among Latter-day Saints as among other people, for how can our men meet weekly in their priesthood meetings where every man is a brother, and at the same time participate in labor disturbances when his brother's interests are at stake? To a true Latter-day Saint, the priesthood of God is the greatest union in the world. Can you visualize a day when this kingdom of God shall be spread throughout the world as Daniel declared (see Daniel 2:44), and all men everywhere, united in the bonds of the holy priesthood, will devote their strength and talents to the welfare of their fellowmen and the establishment of the kingdom of God on the earth?
We would not have understood these great truths had it not been for the restoration of the Aaronic Priesthood by John the Baptist and the Melchizedek Priesthood by Peter, James, and John. The truths revealed in the Bible are in accord with the truths that have been revealed through prophets in our own day, and latter-day scriptures help make it possible for us to understand them.
Further information concerning the responsibilities and activities of the priesthood will be given in succeeding chapters.
(Legrand Richards, A Marvelous Work and a Wonder [Salt Lake City: Deseret Book Co., 1950], 93.)
The next event, in chronological order, was the visit of a heavenly messenger, John the Baptist, who, under the direction of Peter, James, and John, appeared to Joseph Smith and Oliver Cowdery and ordained them to the Aaronic Priesthood. Following is Joseph Smith's own account of this heavenly visitation and ordination:
Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me.
We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:
Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.
He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me.
Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me—after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood—for so we were commanded.
The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized. (Joseph Smith 2:67-72.)
From this visit of John the Baptist, we learn these great truths:
1. That one must be ordained to the necessary priesthood by one having authority before he can administer the ordinances of the gospel.
2. That the Aaronic Priesthood holds the keys of:
a. the ministering of angels;
b. the gospel of repentance;
c. baptism by immersion for remission of sins.
3. That this priesthood "shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness."
4. That while the Aaronic Priesthood is divine authority from God, its administration is limited; that it "had not the power of laying on hands for the gift of the Holy Ghost"; that in conferring this priesthood upon Joseph Smith and Oliver Cowdery, John the Baptist acted under the direction of Peter, James, and John, who held the keys of the priesthood of Melchizedek, which should thereafter be conferred upon them.
Restoration of the Melchizedek Priesthood
Therefore, in order that there might be a "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" (see Acts 3:21), it was necessary that these two priesthoods be restored again to men upon this earth.
Not long after this glorious event took place, Peter, James, and John, apostles of the Lord Jesus Christ, conferred upon Joseph Smith and Oliver Cowdery the Melchizedek Priesthood, including the holy apostleship as promised by John the Baptist, which gave them the necessary authority to organize the church and kingdom of God upon the earth in this dispensation. Accordingly, The Church of Jesus Christ of Latter-day Saints was organized with six members at Fayette, Seneca County, New York, on the sixth day of April, 1830.
Aaronic and Melchizedek Priesthoods
An understanding of the Aaronic, or Levitical, Priesthood, sometimes called the Lesser Priesthood (see D&C 107:14), and the Melchizedek Priesthood, and the functions and administrations of each, is very necessary to a proper understanding of the gospel of Jesus Christ and the church he established upon the earth.
The question might be asked: "Under which order of priesthood do the present Christian churches claim to operate—the Aaronic or Melchizedek?" A satisfactory answer to this question could not be expected from any of them. The only reason we are in a position to make proper explanation is that John the Baptist brought back to this earth the Aaronic, or Levitical, Priesthood and conferred it upon the heads of Joseph Smith and Oliver Cowdery. The apostles Peter, James, and John brought the Melchizedek Priesthood in like manner. All doubt and misunderstanding have thus been removed, and we are therefore able to understand the scriptures dealing with this important subject. Could there be any subject more important than to understand the meaning and purpose of the priesthood of God and how it is obtained, since it holds the keys and rights to officiate in his name and administer unto his children the saving ordinances of the gospel of Jesus Christ? How could anyone suppose that without this priesthood authority there could be any authorized Church of Jesus Christ upon the earth?
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
For the priesthood being changed, there is made of necessity a change also of the law.
For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
But this man, because he continueth ever, hath an unchangeable priesthood. (Hebrews 7:11-12, 14, 17, 24.)
This explanation should make it plain that the law, or schoolmaster (see Galatians 3:24), to lead the people unto Christ was administered by the Aaronic, or Levitical, Priesthood. However, perfection cannot be obtained through this priesthood alone, as Paul explained. Therefore, it was necessary for the Lord to send another priest after the order of Melchizedek. The priesthood thus being changed, there was "of necessity a change also of the law." The fulness of the gospel of Jesus Christ, therefore, was introduced by him to take the place of the law of Moses.
Limitations of the Aaronic Priesthood
John the Baptist understood this fully, for his ministry was under the authority of the Aaronic Priesthood, which held the keys of administering the ordinance of baptism by immersion for the remission of sins. When he was sent to prepare "the way of the Lord" (see Matthew 3:3), he did not attempt to confer the Holy Ghost by the laying on of hands. He taught that one mightier than he would come, and "he shall baptize you with the Holy Ghost, and with fire." (See Matthew 3:11.)
This is the explanation he gave to Joseph Smith and Oliver Cowdery when he conferred the Aaronic Priesthood upon them and commissioned them to baptize each other by immersion for remission of their sins. He told them that their priesthood "had not the power of laying on hands for the gift of the Holy Ghost" (see Joseph Smith 2:70), but that this would be conferred on them later.
Nature of the Melchizedek Priesthood
In a revelation on priesthood given through the Prophet Joseph Smith on March 28, 1835, the Lord stated:
There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.
Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.
Before his day it was called the Holy Priesthood, after the order of the Son of God.
But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.
All other authorities or offices in the church are appendages to this priesthood.
But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. (D&C 107:1-6.)
The apostle Paul also understood what a great high priest Melchizedek was; he made this explanation:
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. (Hebrews 7:1-3.)
This last verse has been much misunderstood, some assuming that Paul meant that Melchizedek was without father or mother, or descent, having neither beginning of days, nor end of life. However, in a revelation on the subject of priesthood given through the Prophet Joseph Smith, September 22, 1832, the Lord made it plain that it is the priesthood and not Melchizedek that is without beginning of days or end of years:
Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years. (D&C 84:17.)
Calling and Ordination Necessary to Authority
Now that we have established the necessity for priesthood authority, we will consider the scriptural evidences that men must be ordained to the priesthood to minister in the things of God—they cannot assume this authority or receive it from one who does not possess it. This is why it was necessary for John the Baptist to bring back the Aaronic, or Levitical, Priesthood, and for Peter, James, and John to bring again the Melchizedek Priesthood, both of which were conferred upon Joseph Smith and Oliver Cowdery:
For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. (Hebrews 5:1, 4-6.)
Could anything be said with greater plainness—"For every high priest taken from among men is ordained for men in things pertaining to God"? Then how can a man be a high priest if he is not so ordained?
"And no man taketh this honour unto himself but he that is called of God as was Aaron." How was Aaron called? The Lord spoke unto Moses, saying:
And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office. . . .
And thou shalt put them upon Aaron thy brother, and his sons with them; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. (Exodus 28:1, 41.)
Therefore, we see that Aaron did not call or ordain himself.
"So also Christ glorified not himself to be made an high priest," but was chosen and appointed by his Father a high priest forever; and after being so called and appointed, he proceeded to call others:
Then Jesus said unto them [the Twelve] again. Peace be unto you: as my Father hath sent me, even so send I you.
Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:21, 23.)
And he ordained twelve, that they should be with him, and that he might send them forth to preach,
And to have power to heal sicknesses, and to cast out devils. (Mark 3:14-15.)
The apostles of Jesus did not call or ordain themselves—Jesus called them, ordained them, and sent them forth to minister as his Father had sent him.
The Calling and Ordination of Paul
The calling of Saul (afterwards called Paul—Acts 13:9) to the ministry, including his subsequent ordination, presents a vivid example of the order of heaven in such matters, since the pattern was given by the voice of Jesus:
And as he [Saul] journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. (Acts 9:3-6.)
Notwithstanding the fact that Jesus spoke to Saul personally, that did not qualify him to engage in the ministry and administer the ordinances of the gospel. It was necessary for him to regain his sight by the laying on of Ananias' hands and to be baptized by him. Even though the Lord had indicated to Ananias that Saul was a chosen vessel unto him to bear his name before the gentiles, kings, and the children of Israel, it was nevertheless necessary that he should be ordained to this ministry sometime later, after he had declared before the disciples and others what he had seen and heard.
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon . . . and Saul.
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:1-3.)
We assume that there are many in the world today who would consider themselves fully called and ordained had they seen and heard what Paul saw and heard on the way to Damascus. But not so with Paul, and neither with Joseph Smith! They had to be ordained by one having authority, and so must all men who would authoritatively engage in the ministry. Joseph Smith learned this great truth, not by reading the Bible, but through the visitations of John the Baptist and of Peter, James, and John. Hence the fifth Article of Faith of The Church of Jesus Christ of Latter-day Saints, as penned by the Prophet Joseph Smith:
We believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority to preach the Gospel and administer in the ordinances thereof.
Church of Jesus Christ "A Royal Priesthood"
Peter, in speaking of the church in his day, said:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; and ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. (1 Peter 2:9.)
From this and the revelations of the Lord to the Prophet Joseph Smith in restoring the priesthood to the earth again in this dispensation, the Lord has made it plain that all male members of the Church who live worthily may receive the priesthood and thus become an active force in establishing the church and kingdom of God in the earth, a part of that "royal priesthood" to which Peter referred; that they may all be united in showing forth "the praises of him who hath called you out of darkness into his marvellous light." These men are not trained specially for the ministry, any more than were the apostles of old. But they develop the gifts and talents with which God has endowed them through the service they render and the gift of the Holy Ghost.
Paul understood this also when he said:
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
And base things of the world, and the things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are:
That no flesh should glory in his presence. (1 Corinthians 1:26-29.)
In addition to all of its local officers, the Church of this dispensation each year now sends into the mission field, in areas throughout the world, many thousands of missionaries, all of the type to which Paul referred. This great host of missionaries represents an unpaid ministry as was the priesthood in the days of Christ and his apostles.
Today approximately a million men hold the Melchizedek and the Aaronic priesthoods. Where else in all the world is there such a "royal priesthood" as Peter called the church of his day?
It was this practice to ordain to the priesthood and to call into service all who were worthy and willing to serve that led Jesus to say, when he—
appointed . . . seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. (Luke 10:1-2.)
Offices in the Priesthood
There is so much to be done that the Lord placed many leaders and officers in his church and divided the Aaronic and Melchizedek priesthoods into many divisions, so that there would be a place suited to each man's capacity.
In the Aaronic Priesthood there are the following divisions: deacons, teachers, and priests. There are bishops when they are direct descendants of Aaron; otherwise they are chosen from among the high priests of the Melchizedek Priesthood.
In the Melchizedek Priesthood there are the following divisions and offices: elders, seventies, high priests, patriarchs (or evangelists), apostles, and prophets.
All of the above-named officers are mentioned in the New Testament in connection with the primitive church of Christ. However, only a few of them are now found in the existing branches of modern Christianity. It is our impression that if this complete organization were to be offered to the churches of today, they would not know what to do with it. They would not know the differences between the callings of an elder, a high priest, a deacon, a teacher, or a priest, nor the differences in their respective ministrations. Neither would they know how many of each are required to make a quorum nor how a quorum should be organized and governed. Neither would we know this if we were dependent upon the Bible only for this information. But we are not so dependent, for all this knowledge have we received through the revelations of the Lord in connection with the restoration of the priesthood in this dispensation through the Prophet Joseph Smith. (See D&C sections 13, 20, 84, 107, 121.)
The Church Should Be Fully Organized
Paul fully understood the importance of a complete organization when he said:
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. (Ephesians 4:11-14.)
It surely appears as if the Christian world has been "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and the cunning craftiness, whereby they lie in wait to deceive." Who would say that it is not because they have done away with the officers whom God placed in his church to bring them to a unity of the faith? What more could be expected?
The Future of the Church of Jesus Christ
With its limited membership, already The Church of Jesus Christ of Latter-day Saints, with most of its male membership over the age of twelve years holding some office in the priesthood, is attracting great attention. When the general conferences of the Church are held in Salt Lake City, the great Tabernacle and Assembly Hall on Temple Square and many other Church buildings worldwide are filled to capacity with priesthood holders at the Saturday evening general priesthood session. These men serve the Church without compensation, except a very few who give their entire time to the service of the Church and who receive only a living allowance. From the most highly trained educators, the most efficient and successful businessmen, the most qualified and experienced scientists, agriculturists, contractors, and mechanics, to the laboring man himself—each is at the call of his church, and his services and training may be called for in the service of the Church and of his fellowmen, and, in most cases, without even the thought that he should be compensated. It is considered an honor to be able to serve the interests of the Church. Highly successful businessmen, professional men, and farmers may be called to leave their businesses, their professional work, their farms, and their families and at their own expense travel to the far countries of the world to labor for a few years in the great missionary cause of the Church. There is nothing like it in this world today. They must be like the saints of Peter's time, which led him, when calling them "a royal priesthood," to add "a peculiar people," for in this respect also we are a very "peculiar people." (See 1 Peter 2:9.)
If you were to travel through communities where the majority of the people are Latter-day Saints and were to stop and visit with a farmer working in his field, you would possibly find that he is the bishop of his ward or the president of his stake, or holds a position of responsibility in the Church, and is an elder, a seventy, or a high priest. This would possibly be as true if you were to stop and visit with the banker, postmaster, owner or clerks in the stores, workers in the shops and factories, or the barber who may serve you.
Labor disturbances, therefore, do not find so fruitful a field among Latter-day Saints as among other people, for how can our men meet weekly in their priesthood meetings where every man is a brother, and at the same time participate in labor disturbances when his brother's interests are at stake? To a true Latter-day Saint, the priesthood of God is the greatest union in the world. Can you visualize a day when this kingdom of God shall be spread throughout the world as Daniel declared (see Daniel 2:44), and all men everywhere, united in the bonds of the holy priesthood, will devote their strength and talents to the welfare of their fellowmen and the establishment of the kingdom of God on the earth?
We would not have understood these great truths had it not been for the restoration of the Aaronic Priesthood by John the Baptist and the Melchizedek Priesthood by Peter, James, and John. The truths revealed in the Bible are in accord with the truths that have been revealed through prophets in our own day, and latter-day scriptures help make it possible for us to understand them.
Further information concerning the responsibilities and activities of the priesthood will be given in succeeding chapters.
(Legrand Richards, A Marvelous Work and a Wonder [Salt Lake City: Deseret Book Co., 1950], 93.)
Friday, June 15, 2007
Counselor in the First Presidency
A major concern that faced the new First Presidency grew out of the Church's policy on priesthood. The Stanford action was only one manifestation of the problems it created. There were others. On February 5, 1970, there was a near riot at a basketball game in Fort Collins, Colorado, between Brigham Young University and Colorado State University. It was triggered by a group of militant black students from CSU who used this means of protesting the Mormon Church's policy on priesthood. These militants were permitted to offer an invocation before the game, which was little more than a broad indictment of the Church. There also was an overt show of protest during the warm-ups when a group of blacks massed beneath the BYU basket, shouting threats at the players. At halftime vulgar insults were made against the BYU Cougarettes and the players, eggs were thrown onto the playing floor, and an iron object and a lighted torch were thrown toward the floor. Finally, fights broke out in the arena. Order was restored only when the city police were called in.
A few days after this incident in Fort Collins, a militant activist named Jerry Rubin, who was then under indictment for rioting in Chicago, spoke on the campus of the University of Utah in Salt Lake City. During his incendiary remarks, the speaker bitterly berated the Latter-day Saints, warning, "We will either integrate the Mormon Church, or we will destroy it." These incidents were symptomatic of broad-based attacks being made on the Church around the country by its enemies and detractors. Adding to the turmoil this created was the upheaval caused by America's involvement in the Vietnam War. At the time, a member of the Church, a Vietnam War veteran, had been speaking in Church meetings, "arousing people to fever pitch," according to President Lee, "with scare stories about impending doom."
(Francis M. Gibbons, Harold B. Lee: Man of Vision, Prophet of God [Salt Lake City: Deseret Book Co., 1993], 423 - 424.)
A few days after this incident in Fort Collins, a militant activist named Jerry Rubin, who was then under indictment for rioting in Chicago, spoke on the campus of the University of Utah in Salt Lake City. During his incendiary remarks, the speaker bitterly berated the Latter-day Saints, warning, "We will either integrate the Mormon Church, or we will destroy it." These incidents were symptomatic of broad-based attacks being made on the Church around the country by its enemies and detractors. Adding to the turmoil this created was the upheaval caused by America's involvement in the Vietnam War. At the time, a member of the Church, a Vietnam War veteran, had been speaking in Church meetings, "arousing people to fever pitch," according to President Lee, "with scare stories about impending doom."
(Francis M. Gibbons, Harold B. Lee: Man of Vision, Prophet of God [Salt Lake City: Deseret Book Co., 1993], 423 - 424.)
Friday, June 8, 2007
Much has been said of discrimination against African American males and LDS women in regard to holding the priesthood in the LDS Church.
Acting under what he and his people believed to be divine direction, some time late in the 1830s the Prophet Joseph Smith established a position that the blessings of the priesthood should be withheld from black members of The Church of Jesus Christ of Latter-day Saints. This practice continued in the Church through Joseph Smith's successors until the announcement of a revelation received by Spencer W. Kimball, twelfth president of the Church, in June of 1978. There is no statement directly from Joseph Smith himself offering commentary or doctrinal explanation for such an action, though the scriptural basis for a lineage-based granting or denial of priesthood may be found in the Pearl of Great Price. (Moses 7:8, 22; Abr. 1:21-27; see also Gen. 4:1-15; Moses 5:18-41.) Leaders of the Church have repeatedly affirmed that the position of the Church in regard to who does and does not bear the priesthood is a matter of revelation from heaven and not simply social or political expediency.
As to the fact that certain individuals or groups of people have not always had access to the full blessings of the gospel or the priesthood, there is also scriptural precedent. From the days of Moses to the coming of Jesus Christ, the Aaronic or Levitical Priesthood was conferred only upon worthy descendants of the tribe of Levi. In the first Christian century, the message of salvation was presented first to the Jews (the "lost sheep of the house of Israel," Matt. 10:5-6; 15:24) and then later, primarily through the labors of the Apostle Paul, to the Gentile nations. Ultimately the blessings of the Lord are for all people, "black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile." (Book of Mormon, 2 Ne. 26:33.) At the same time, God has a plan, a divine timetable by which his purposes are brought to pass in and through his children on earth. He knows the end from the beginning and the times before appointed for specific doings and eventualities. (See Acts 17:26.) That timetable may not be ignored, slighted, or altered by finite man. The faithful seek to live in harmony with God's will and go forward in life with all patience and faith.
Women in the LDS Church are not ordained to the priesthood. The leaders of the Church have instructed that men and women have roles in life that are equally important but different. Some roles are best suited to the masculine nature, while women have natural and innate capacities to do some things that are more difficult for men. Because of the sanctity of the family and the home and because of the vital nature of the family in the preservation of society, Latter-day Saints teach that motherhood is the highest and holiest calling a woman can assume. The Mormons believe that women should search, study, learn, prepare, and develop in every way possible—socially, intellectually, and spiritually—but that no role in society will bring as much fulfillment or contribute more to the good of humankind than motherhood.
There is nothing in LDS doctrine to suggest that to be a man is preferred in the sight of God, or that the Almighty loves males more than females. Latter-day Saint theology condemns unrighteous dominion in any form, as well as any type of discrimination because of race, color, or gender. God is no respecter of persons. Women are the daughters of God, are entitled to every spiritual gift, every virtue, and every fruit of the Spirit. Priesthood is not maleness, nor should it be equated with male administration. A man who holds the priesthood does not have any advantage over a woman in qualifying for salvation in the highest heaven. Priesthood is divine authority given to worthy men, as a part of God's great plan of happiness. Why it is bestowed upon men and not women is not known. The highest ordinance of the priesthood, received in the temple, is given only to a man and a woman together.
A Latter-day Saint apostle, James E. Talmage, stated, "In the restored Church of Jesus Christ, the Holy Priesthood is conferred, as an individual bestowal, upon men only, and this in accordance with Divine requirement. It is not given to woman to exercise the authority of the Priesthood independently; nevertheless, in the sacred endowments associated with the ordinances pertaining to the House of the Lord, woman shares with man the blessings of the Priesthood. When the frailties and imperfections of mortality are left behind, in the glorified state of the blessed hereafter, husband and wife will administer in their respective stations, seeing and understanding alike, and co-operating to the full in the government of their family kingdom. Then shall woman be recompensed in rich measure for all the injustice that womanhood has endured in mortality. Then shall woman reign by Divine right, a queen in the resplendent realm of her glorified state, even as exalted man shall stand, priest and king unto the Most High God. Mortal eye cannot see nor mind comprehend the beauty, glory, and majesty of a righteous woman made perfect in the celestial kingdom of God."<#>8
(Robert L. Millet, The Mormon Faith: Understanding Restored Christianity [Salt Lake City: Deseret Book Co., 1998], 178 - 179
As to the fact that certain individuals or groups of people have not always had access to the full blessings of the gospel or the priesthood, there is also scriptural precedent. From the days of Moses to the coming of Jesus Christ, the Aaronic or Levitical Priesthood was conferred only upon worthy descendants of the tribe of Levi. In the first Christian century, the message of salvation was presented first to the Jews (the "lost sheep of the house of Israel," Matt. 10:5-6; 15:24) and then later, primarily through the labors of the Apostle Paul, to the Gentile nations. Ultimately the blessings of the Lord are for all people, "black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile." (Book of Mormon, 2 Ne. 26:33.) At the same time, God has a plan, a divine timetable by which his purposes are brought to pass in and through his children on earth. He knows the end from the beginning and the times before appointed for specific doings and eventualities. (See Acts 17:26.) That timetable may not be ignored, slighted, or altered by finite man. The faithful seek to live in harmony with God's will and go forward in life with all patience and faith.
Women in the LDS Church are not ordained to the priesthood. The leaders of the Church have instructed that men and women have roles in life that are equally important but different. Some roles are best suited to the masculine nature, while women have natural and innate capacities to do some things that are more difficult for men. Because of the sanctity of the family and the home and because of the vital nature of the family in the preservation of society, Latter-day Saints teach that motherhood is the highest and holiest calling a woman can assume. The Mormons believe that women should search, study, learn, prepare, and develop in every way possible—socially, intellectually, and spiritually—but that no role in society will bring as much fulfillment or contribute more to the good of humankind than motherhood.
There is nothing in LDS doctrine to suggest that to be a man is preferred in the sight of God, or that the Almighty loves males more than females. Latter-day Saint theology condemns unrighteous dominion in any form, as well as any type of discrimination because of race, color, or gender. God is no respecter of persons. Women are the daughters of God, are entitled to every spiritual gift, every virtue, and every fruit of the Spirit. Priesthood is not maleness, nor should it be equated with male administration. A man who holds the priesthood does not have any advantage over a woman in qualifying for salvation in the highest heaven. Priesthood is divine authority given to worthy men, as a part of God's great plan of happiness. Why it is bestowed upon men and not women is not known. The highest ordinance of the priesthood, received in the temple, is given only to a man and a woman together.
A Latter-day Saint apostle, James E. Talmage, stated, "In the restored Church of Jesus Christ, the Holy Priesthood is conferred, as an individual bestowal, upon men only, and this in accordance with Divine requirement. It is not given to woman to exercise the authority of the Priesthood independently; nevertheless, in the sacred endowments associated with the ordinances pertaining to the House of the Lord, woman shares with man the blessings of the Priesthood. When the frailties and imperfections of mortality are left behind, in the glorified state of the blessed hereafter, husband and wife will administer in their respective stations, seeing and understanding alike, and co-operating to the full in the government of their family kingdom. Then shall woman be recompensed in rich measure for all the injustice that womanhood has endured in mortality. Then shall woman reign by Divine right, a queen in the resplendent realm of her glorified state, even as exalted man shall stand, priest and king unto the Most High God. Mortal eye cannot see nor mind comprehend the beauty, glory, and majesty of a righteous woman made perfect in the celestial kingdom of God."<#>8
(Robert L. Millet, The Mormon Faith: Understanding Restored Christianity [Salt Lake City: Deseret Book Co., 1998], 178 - 179
Thursday, June 7, 2007
Priesthood, Authority
Priesthood, Authority
(Exodus 18:14-16.)
14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?
15 And Moses said unto his father in law, Because the people come unto me to enquire of God:
16 When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.
(Exodus 28:41.)
41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.
(Numbers 1:50.)
50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle.
(Numbers 16:4-5.)
4 And when Moses heard it, he fell upon his face:
5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.
(Numbers 27:22-23.)
22 And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:
23 And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses
(1 Samuel 2:27-28.)
27 ¶ And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?
28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?
(1 Samuel 3:20.)
20 And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the LORD.
(2 Chronicles 26:18.)
18 And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the LORD God.
(Haggai 1:12.)
12 ¶ Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
(Matthew 16:19.)
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
(Mark 3:14.)
14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,
(Luke 9:1-2.)
1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
2 And he sent them to preach the kingdom of God, and to heal the sick.
(Luke 10:1.)
1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
(John 15:16.)
16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
(Acts 6:5-6.)
5 ¶ And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
(Acts 10:42.)
42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
(Galatians 1:1.)
1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
(Titus 1:5.)
5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:
(Hebrews 5:4-6.)
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
(Exodus 18:14-16.)
14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?
15 And Moses said unto his father in law, Because the people come unto me to enquire of God:
16 When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.
(Exodus 28:41.)
41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.
(Numbers 1:50.)
50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle.
(Numbers 16:4-5.)
4 And when Moses heard it, he fell upon his face:
5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.
(Numbers 27:22-23.)
22 And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation:
23 And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses
(1 Samuel 2:27-28.)
27 ¶ And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?
28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?
(1 Samuel 3:20.)
20 And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the LORD.
(2 Chronicles 26:18.)
18 And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the LORD God.
(Haggai 1:12.)
12 ¶ Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.
(Matthew 16:19.)
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
(Mark 3:14.)
14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,
(Luke 9:1-2.)
1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
2 And he sent them to preach the kingdom of God, and to heal the sick.
(Luke 10:1.)
1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
(John 15:16.)
16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
(Acts 6:5-6.)
5 ¶ And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
(Acts 10:42.)
42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
(Galatians 1:1.)
1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
(Titus 1:5.)
5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:
(Hebrews 5:4-6.)
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Friday, June 1, 2007
Malachi: Joseph Smith's Commentary on the Bible
Malachi
Malachi 3:2-4
The Lord will purify the sons of Levi, good or bad, for it is through them that blessings flow to Israel. And as Israel once was baptized in the cloud and in the sea, so shall God as a refiner's fire and a fuller's soap purify the sons of Levi and purge them as gold and as silver. And then, and not till then, "shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in days of old, and as in former years." fn
The purifying of the sons of Levi is by giving unto them intelligence. fn
Malachi 3:3
The offering of sacrifice also shall be continued at the last time, for all the ordinances and duties that ever have been required by the priesthood under the direction and commandments of the Almighty, in any of the dispensations, shall all be had in the last dispensation. Therefore, all things had under the authority of the priesthood at any former period shall be had again—bringing to pass the restoration spoken of by the mouth of all the holy prophets. Then shall the sons of Levi offer an acceptable sacrifice to the Lord.
It will be necessary here to make a few observations on the doctrine set forth in [this passage], as it is generally supposed that sacrifice was entirely done away when the great sacrifice was offered up and that there will be no necessity for the ordinance of sacrifice in [the] future. But those who assert this are certainly not acquainted with the duties, privileges, and authority of the priesthood, or with the prophets. The offering of sacrifice has ever been connected [with], and forms a part of, the duties of the priesthood. It began with the priesthood and will be continued until after the coming of Christ, from generation to generation. We frequently have mention made of the offering of sacrifice by the servants of the Most High in ancient days prior to the law of Moses, which ordinances will be continued when the priesthood is restored with all its authority, power, and blessings. . . .
These sacrifices as well as every ordinance belonging to the priesthood will, when the temple of the Lord shall be built and the sons [of] Levi be purified, be fully restored and attended to then, [with] all their powers, ramifications, and blessings. This ever was and will exist when the powers of the Melchizedek Priesthood are sufficiently manifested. Else how can the restitution of all things spoken of by all the holy prophets be brought to pass? It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this had never been spoken of by the prophets. But those things which existed prior [to] Moses' day, namely sacrifice, will be continued. It may be asked by some what necessity [there is] for sacrifice, since the great sacrifice was offered. In answer to [this], if repentance, baptism, and faith existed prior to the days of Christ, what necessity [is there] for them since that time? fn
Malachi 3:5
He shall witness against all iniquity, as said Malachi, and shall sorely chastise those who are gone astray. fn
Malachi 4:1
The world is reserved unto burning in the last days. fn
Malachi 4:4
[The] law revealed to Moses in Horeb never was revealed to the children of Israel. fn
Malachi 4:5-6
The hearts of the children will have to be turned to the fathers, and the fathers to the children, living or dead, to prepare them for the coming of the Son of Man. If Elijah did not come, the whole earth would be smitten. fn
Elijah was the last prophet that held the keys of this priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of this priesthood in order that all the ordinances may be attended to in righteousness. It is true that the Savior had authority and power to bestow this blessing, but the sons of Levi were too prejudiced. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the priesthood. And without the authority given, the ordinances could not be administered in righteousness. fn
[Malachi] had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, namely, the baptism for the dead. . . . I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other—and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect [Heb. 11:40]. Neither can they nor we be made perfect without those who have died in the gospel also. fn
"And he shall turn the hearts of the children to the covenant made with their fathers." fn
6In the end [the earth] shall be burned and few men left. But before that, God shall send unto them Elijah the prophet, and he shall reveal unto them the covenants of the fathers with relation to the children and the covenants of the children in relation to the fathers, that they may have the privilege of entering into the same, in order to effect their mutual salvation. fn
"I will send Elijah the prophet, and he shall reveal the covenants of the fathers to the children and of the children to the fathers, that they may enter into covenant with each other, lest I come and smite the whole earth with a curse." fn
He shall send Elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers. fn
How shall God come to the rescue of this generation? He shall send Elijah, . . . and he shall reveal the covenants to seal the hearts of the fathers to the children and the children to the fathers. fn
Now the word "turn" here should be translated "bind" or "seal." But what is the object of this important mission, or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the gospel to be established, the Saints of God gathered, Zion built up, and the Saints to come up as saviors on Mount Zion. But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon our heads in behalf of all our progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with us. And herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. . . .
The Saints have none too much time to save and redeem their dead and gather together their living relatives that they may be saved also, before the earth will be smitten and the consumption decreed falls upon the world. And I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth. And if the whole Church should go to with all their might to save their dead, seal their posterity, gather their living friends, and spend none of their time in behalf of the world, they would hardly get through before night would come, when no man could work. . . . The question is frequently asked, "Can we not be saved without going through with all these ordinances?" I would answer, "No, not the fulness of salvation." fn
The spirit of Elijah is the sealing power, to seal the hearts of the fathers to the children and the children to the parents. fn
The spirit of Elijah is that degree of power which holds the sealing power of the kingdom, to seal the hearts of the fathers to the children and of the children [to] their fathers—not only on earth but in heaven, both the living and the dead to each other. For they (the dead) cannot be made perfect without us [Heb. 11:40]. fn
The spirit, power, and calling of Elijah is that ye have power to hold the keys of the revelations, ordinances, oracles, powers, and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth, and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the sealing of the hearts of the fathers unto the children and the hearts of the children unto the fathers, even those who are in heaven. Now what I am after is the knowledge of God, and I take my own course to obtain it. What are we to understand by this in the last days? In the days of Noah, God destroyed the world by a flood and has promised to destroy it by fire in the last days. But before it takes place, Elijah should first come and turn the hearts of the fathers to the children, and so forth. Now comes the point. What is this office and work of Elijah? It is one of the greatest and most important subjects that God has revealed. He should send Elijah to seal the children to the fathers and fathers to the children. Now was this merely confined to the living, to settle difficulties with families on earth? By no means; it was a far greater work. Elijah, what would you do if you were here? Would you confine your work to the living alone? No.
I would refer you to the scriptures where the subject is manifest: "Without us they could not be made perfect" [Heb. 11:40], nor we without them, the fathers without the children nor the children without the fathers. I wish you to understand this subject, for it is important, and if you will receive it, this is the spirit of Elijah: that we redeem our dead and connect ourselves with our fathers, which are in heaven, and seal up our dead to come forth in the first resurrection. And here we want the power of Elijah to seal those who dwell on earth to those which dwell in heaven. This is the power of Elijah and the keys of the kingdom of Jehovah. Let us suppose a case. Suppose the great God who dwells in heaven should reveal himself to [a man] here by the opening heavens and tell him, "I offer up a decree that whatsoever you seal on earth with your decree I will seal it in heaven." You have power then. Can it be taken off? No. Then what you seal on earth by the keys of Elijah is sealed in heaven, and this is the power of Elijah. And this is the difference between the spirit and power of Elias and Elijah, for while the spirit of Elias is a forerunner, the power of Elijah is sufficient to make our calling and election sure. . . .
Again, the doctrine or sealing power of Elijah is as follows: If you have power to seal on earth and in heaven, then we should be crafty. fn The first thing you do [is] go and seal on earth your sons and daughters unto yourself, and yourself unto your fathers in eternal glory, and go ahead and not go back. But use a little craftiness and seal all you can. And when you get to heaven, tell your father that what you seal on earth should be sealed in heaven. I will walk through the gate of heaven and claim what I seal and those that follow me and my counsel. . . .
Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after—holding the keys of power, building the temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready. Then Messiah comes to his temple, which is last of all. Messiah is above the spirit and power of Elijah, for he made the world and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it. fn
(Kent P. Jackson, comp. and ed., Joseph Smith's Commentary on the Bible [Salt Lake City: Deseret Book Co., 1994], 73.)
Malachi 3:2-4
The Lord will purify the sons of Levi, good or bad, for it is through them that blessings flow to Israel. And as Israel once was baptized in the cloud and in the sea, so shall God as a refiner's fire and a fuller's soap purify the sons of Levi and purge them as gold and as silver. And then, and not till then, "shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in days of old, and as in former years." fn
The purifying of the sons of Levi is by giving unto them intelligence. fn
Malachi 3:3
The offering of sacrifice also shall be continued at the last time, for all the ordinances and duties that ever have been required by the priesthood under the direction and commandments of the Almighty, in any of the dispensations, shall all be had in the last dispensation. Therefore, all things had under the authority of the priesthood at any former period shall be had again—bringing to pass the restoration spoken of by the mouth of all the holy prophets. Then shall the sons of Levi offer an acceptable sacrifice to the Lord.
It will be necessary here to make a few observations on the doctrine set forth in [this passage], as it is generally supposed that sacrifice was entirely done away when the great sacrifice was offered up and that there will be no necessity for the ordinance of sacrifice in [the] future. But those who assert this are certainly not acquainted with the duties, privileges, and authority of the priesthood, or with the prophets. The offering of sacrifice has ever been connected [with], and forms a part of, the duties of the priesthood. It began with the priesthood and will be continued until after the coming of Christ, from generation to generation. We frequently have mention made of the offering of sacrifice by the servants of the Most High in ancient days prior to the law of Moses, which ordinances will be continued when the priesthood is restored with all its authority, power, and blessings. . . .
These sacrifices as well as every ordinance belonging to the priesthood will, when the temple of the Lord shall be built and the sons [of] Levi be purified, be fully restored and attended to then, [with] all their powers, ramifications, and blessings. This ever was and will exist when the powers of the Melchizedek Priesthood are sufficiently manifested. Else how can the restitution of all things spoken of by all the holy prophets be brought to pass? It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this had never been spoken of by the prophets. But those things which existed prior [to] Moses' day, namely sacrifice, will be continued. It may be asked by some what necessity [there is] for sacrifice, since the great sacrifice was offered. In answer to [this], if repentance, baptism, and faith existed prior to the days of Christ, what necessity [is there] for them since that time? fn
Malachi 3:5
He shall witness against all iniquity, as said Malachi, and shall sorely chastise those who are gone astray. fn
Malachi 4:1
The world is reserved unto burning in the last days. fn
Malachi 4:4
[The] law revealed to Moses in Horeb never was revealed to the children of Israel. fn
Malachi 4:5-6
The hearts of the children will have to be turned to the fathers, and the fathers to the children, living or dead, to prepare them for the coming of the Son of Man. If Elijah did not come, the whole earth would be smitten. fn
Elijah was the last prophet that held the keys of this priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of this priesthood in order that all the ordinances may be attended to in righteousness. It is true that the Savior had authority and power to bestow this blessing, but the sons of Levi were too prejudiced. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the priesthood. And without the authority given, the ordinances could not be administered in righteousness. fn
[Malachi] had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, namely, the baptism for the dead. . . . I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other—and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect [Heb. 11:40]. Neither can they nor we be made perfect without those who have died in the gospel also. fn
"And he shall turn the hearts of the children to the covenant made with their fathers." fn
6In the end [the earth] shall be burned and few men left. But before that, God shall send unto them Elijah the prophet, and he shall reveal unto them the covenants of the fathers with relation to the children and the covenants of the children in relation to the fathers, that they may have the privilege of entering into the same, in order to effect their mutual salvation. fn
"I will send Elijah the prophet, and he shall reveal the covenants of the fathers to the children and of the children to the fathers, that they may enter into covenant with each other, lest I come and smite the whole earth with a curse." fn
He shall send Elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers. fn
How shall God come to the rescue of this generation? He shall send Elijah, . . . and he shall reveal the covenants to seal the hearts of the fathers to the children and the children to the fathers. fn
Now the word "turn" here should be translated "bind" or "seal." But what is the object of this important mission, or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the gospel to be established, the Saints of God gathered, Zion built up, and the Saints to come up as saviors on Mount Zion. But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon our heads in behalf of all our progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with us. And herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. . . .
The Saints have none too much time to save and redeem their dead and gather together their living relatives that they may be saved also, before the earth will be smitten and the consumption decreed falls upon the world. And I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth. And if the whole Church should go to with all their might to save their dead, seal their posterity, gather their living friends, and spend none of their time in behalf of the world, they would hardly get through before night would come, when no man could work. . . . The question is frequently asked, "Can we not be saved without going through with all these ordinances?" I would answer, "No, not the fulness of salvation." fn
The spirit of Elijah is the sealing power, to seal the hearts of the fathers to the children and the children to the parents. fn
The spirit of Elijah is that degree of power which holds the sealing power of the kingdom, to seal the hearts of the fathers to the children and of the children [to] their fathers—not only on earth but in heaven, both the living and the dead to each other. For they (the dead) cannot be made perfect without us [Heb. 11:40]. fn
The spirit, power, and calling of Elijah is that ye have power to hold the keys of the revelations, ordinances, oracles, powers, and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth, and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the sealing of the hearts of the fathers unto the children and the hearts of the children unto the fathers, even those who are in heaven. Now what I am after is the knowledge of God, and I take my own course to obtain it. What are we to understand by this in the last days? In the days of Noah, God destroyed the world by a flood and has promised to destroy it by fire in the last days. But before it takes place, Elijah should first come and turn the hearts of the fathers to the children, and so forth. Now comes the point. What is this office and work of Elijah? It is one of the greatest and most important subjects that God has revealed. He should send Elijah to seal the children to the fathers and fathers to the children. Now was this merely confined to the living, to settle difficulties with families on earth? By no means; it was a far greater work. Elijah, what would you do if you were here? Would you confine your work to the living alone? No.
I would refer you to the scriptures where the subject is manifest: "Without us they could not be made perfect" [Heb. 11:40], nor we without them, the fathers without the children nor the children without the fathers. I wish you to understand this subject, for it is important, and if you will receive it, this is the spirit of Elijah: that we redeem our dead and connect ourselves with our fathers, which are in heaven, and seal up our dead to come forth in the first resurrection. And here we want the power of Elijah to seal those who dwell on earth to those which dwell in heaven. This is the power of Elijah and the keys of the kingdom of Jehovah. Let us suppose a case. Suppose the great God who dwells in heaven should reveal himself to [a man] here by the opening heavens and tell him, "I offer up a decree that whatsoever you seal on earth with your decree I will seal it in heaven." You have power then. Can it be taken off? No. Then what you seal on earth by the keys of Elijah is sealed in heaven, and this is the power of Elijah. And this is the difference between the spirit and power of Elias and Elijah, for while the spirit of Elias is a forerunner, the power of Elijah is sufficient to make our calling and election sure. . . .
Again, the doctrine or sealing power of Elijah is as follows: If you have power to seal on earth and in heaven, then we should be crafty. fn The first thing you do [is] go and seal on earth your sons and daughters unto yourself, and yourself unto your fathers in eternal glory, and go ahead and not go back. But use a little craftiness and seal all you can. And when you get to heaven, tell your father that what you seal on earth should be sealed in heaven. I will walk through the gate of heaven and claim what I seal and those that follow me and my counsel. . . .
Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after—holding the keys of power, building the temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready. Then Messiah comes to his temple, which is last of all. Messiah is above the spirit and power of Elijah, for he made the world and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it. fn
(Kent P. Jackson, comp. and ed., Joseph Smith's Commentary on the Bible [Salt Lake City: Deseret Book Co., 1994], 73.)
Thursday, May 31, 2007
Revelation To Ordain Blacks to the Priesthood
Certainly, the most dramatic change instituted under President Kimball's leadership was the revelation to ordain blacks to the priesthood. On 9 June 1978, the First Presidency addressed a letter to the general and local officers of the Church throughout the world. In it, they said that they had been pleading "long and earnestly in behalf of these, our faithful brethren, spending many hours in the Upper Room of the Temple supplicating the Lord for divine guidance." The letter went on to declare that the Lord had "heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple. Accordingly, all worthy male members of the Church may be ordained to the priesthood without regard for race or color."
The New York Times called it "without question the most important shift by the church since it outlawed polygamy." Later, President Kimball recalled that he had prayed over the matter for many days in the temple. "I was very humble. . . . I was searching for this. I wanted to be sure." After his many visits to the temple to meditate and pray, President Kimball called a special meeting of the Quorum of the Twelve and asked them to remain following their meeting.
We considered this very seriously and thoughtfully and prayerfully. . . . I offered the final prayer and I told the Lord if it wasn't right, if He didn't want this change to come in the Church, that I would be true to it all the rest of my life. . . . We had this special prayer circle, then I knew that the time had came. I had a great deal to fight . . . myself, largely, because I had grown up with this thought that Negroes should not have the priesthood. . . . But this revelation and assurance came to me so clearly that there was no question about it.
Elder Bruce R. McConkie of the Quorum of the Twelve said that President Kimball "prayed with great faith and great fervor" and when he finished his prayer the "Lord gave a revelation by the power of the Holy Ghost." Elder McConkie noted that the revelation came to the "President of the Church and to each individual present." The result, he said, "was that President Kimball knew, and each one of us knew, independent of any other person, by direct and personal revelation to us, that the time had now come to extend the gospel and all its blessings and all its obligations, including the priesthood . . . to those of every nation, culture, and race, including the black race."
(Lengthening Our Stride: the Remarkable Administration of Spencer W. Kimball by Dennis L. Lythgoe Fn, BYU Studies, vol. 25 (1985), Number 4 - Fall 1985 12.)
The New York Times called it "without question the most important shift by the church since it outlawed polygamy." Later, President Kimball recalled that he had prayed over the matter for many days in the temple. "I was very humble. . . . I was searching for this. I wanted to be sure." After his many visits to the temple to meditate and pray, President Kimball called a special meeting of the Quorum of the Twelve and asked them to remain following their meeting.
We considered this very seriously and thoughtfully and prayerfully. . . . I offered the final prayer and I told the Lord if it wasn't right, if He didn't want this change to come in the Church, that I would be true to it all the rest of my life. . . . We had this special prayer circle, then I knew that the time had came. I had a great deal to fight . . . myself, largely, because I had grown up with this thought that Negroes should not have the priesthood. . . . But this revelation and assurance came to me so clearly that there was no question about it.
Elder Bruce R. McConkie of the Quorum of the Twelve said that President Kimball "prayed with great faith and great fervor" and when he finished his prayer the "Lord gave a revelation by the power of the Holy Ghost." Elder McConkie noted that the revelation came to the "President of the Church and to each individual present." The result, he said, "was that President Kimball knew, and each one of us knew, independent of any other person, by direct and personal revelation to us, that the time had now come to extend the gospel and all its blessings and all its obligations, including the priesthood . . . to those of every nation, culture, and race, including the black race."
(Lengthening Our Stride: the Remarkable Administration of Spencer W. Kimball by Dennis L. Lythgoe Fn, BYU Studies, vol. 25 (1985), Number 4 - Fall 1985 12.)
Wednesday, May 30, 2007
Why were blacks denied the priesthood for so long?
QUESTION
Why were blacks denied the priesthood for so long?
ANSWER
A meaningful response to this question rests on an understanding of what the priesthood is. That understanding is generally not had by those asking the question. A typical dictionary definition is "the office and vocation of a priest." For a Latter-day Saint, the priesthood is appreciably more than that. The priesthood embraces the power and authority to act in the name of God. It is the authority to represent Deity in teaching the gospel and in performing the ordinances of salvation. Independent of the Spirit of revelation there can be no priesthood. One can hardly profess to speak for a God who will not speak to him. In legal terms, priesthood can be likened to the power of attorney, which is the legal authority by which one person acts in the name of another.
If one accepts the Latter-day Saint claim to priesthood—that is, that only within The Church of Jesus Christ of Latter-day Saints can the authority be found to speak for God—one must at the same time accept what God has said through that priesthood. This was the principle that Christ taught when he told the meridian Twelve, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you" (John 15:16). Thus if one believes that Peter, James, and John did in fact confer the authority they received from the Savior upon Joseph Smith and Oliver Cowdery, one must also believe that the priesthood is to function as those to whom the apostles entrusted it direct. On the other hand, if a person does not believe that Latter-day Saints have this authority, then he cannot be asking the question out of concern for those denied this priesthood. Such a person should be relieved rather than offended that the Latter-day Saints have not given to others a priesthood in which he does not believe.
Answers to questions about why the Lord, in his wisdom, chooses to withhold certain privileges or blessings from certain people for a period of time are generally not known to us. At the time of Moses, the Melchizedek Priesthood was taken from the children of Israel. In its stead they were given the Aaronic, or Lesser, Priesthood. This priesthood was restricted to worthy males of the tribe of Levi. We are told in a revelation on the priesthood that the higher priesthood was taken because the children of Israel failed to sanctify themselves that they might stand in the presence of God (see D&C 84:19-25). This statement, however, leaves unanswered the question about why unborn generations were denied the priesthood because of the failure of their progenitors. Many similar situations exist. Why, for instance, are some nations required to wait so much longer than others to receive the blessings of the gospel? Or why are some couples who want children so badly unable to have them? Or why are some who desire to find a companion to whom they can be sealed in the temple unable to do so?
Our response to such questions must be one of faith. We simply trust the wisdom of God and accept his timetable. We know that he loves all his children and that the withholding of certain blessings for a time and season will not go unrewarded.
(Joseph Fielding McConkie, Answers: Straightforward Answers to Tough Gospel Questions [Salt Lake City: Deseret Book Co., 1998], 30.)
Why were blacks denied the priesthood for so long?
ANSWER
A meaningful response to this question rests on an understanding of what the priesthood is. That understanding is generally not had by those asking the question. A typical dictionary definition is "the office and vocation of a priest." For a Latter-day Saint, the priesthood is appreciably more than that. The priesthood embraces the power and authority to act in the name of God. It is the authority to represent Deity in teaching the gospel and in performing the ordinances of salvation. Independent of the Spirit of revelation there can be no priesthood. One can hardly profess to speak for a God who will not speak to him. In legal terms, priesthood can be likened to the power of attorney, which is the legal authority by which one person acts in the name of another.
If one accepts the Latter-day Saint claim to priesthood—that is, that only within The Church of Jesus Christ of Latter-day Saints can the authority be found to speak for God—one must at the same time accept what God has said through that priesthood. This was the principle that Christ taught when he told the meridian Twelve, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you" (John 15:16). Thus if one believes that Peter, James, and John did in fact confer the authority they received from the Savior upon Joseph Smith and Oliver Cowdery, one must also believe that the priesthood is to function as those to whom the apostles entrusted it direct. On the other hand, if a person does not believe that Latter-day Saints have this authority, then he cannot be asking the question out of concern for those denied this priesthood. Such a person should be relieved rather than offended that the Latter-day Saints have not given to others a priesthood in which he does not believe.
Answers to questions about why the Lord, in his wisdom, chooses to withhold certain privileges or blessings from certain people for a period of time are generally not known to us. At the time of Moses, the Melchizedek Priesthood was taken from the children of Israel. In its stead they were given the Aaronic, or Lesser, Priesthood. This priesthood was restricted to worthy males of the tribe of Levi. We are told in a revelation on the priesthood that the higher priesthood was taken because the children of Israel failed to sanctify themselves that they might stand in the presence of God (see D&C 84:19-25). This statement, however, leaves unanswered the question about why unborn generations were denied the priesthood because of the failure of their progenitors. Many similar situations exist. Why, for instance, are some nations required to wait so much longer than others to receive the blessings of the gospel? Or why are some couples who want children so badly unable to have them? Or why are some who desire to find a companion to whom they can be sealed in the temple unable to do so?
Our response to such questions must be one of faith. We simply trust the wisdom of God and accept his timetable. We know that he loves all his children and that the withholding of certain blessings for a time and season will not go unrewarded.
(Joseph Fielding McConkie, Answers: Straightforward Answers to Tough Gospel Questions [Salt Lake City: Deseret Book Co., 1998], 30.)
Lineage and Priesthood
In the Book of Abraham as in many ancient versions of the Abraham story, the hero in his youth challenges a king's assertion of divine authority (Abr. 1:5-6), claiming to have the true authority himself (1:2-3). The king takes up the challenge and tries to make a ritual offering of Abraham as the well-known substitute King or tanist. (Abr. 1:8-14 and Fac. 1.) Abraham's miraculous delivery converts the King, who petitions Abraham for his priesthood and offers his own honors in exchange—such is the burden of many legends and of Facsimile No. 3; he also covets Abraham's wife in hopes of establishing a priestly line in the true succession. (233: Apr. 1970, 79ff.)
Why was Pharaoh, "a righteous man, ... blessed ... with the blessings of wisdom" (Abr. 1:26), denied that priesthood which he "would fain claim from Noah, through Ham" (1:27)? Certainly not because of Ham, "a just man [who] walked with God" (Moses 8:27), but rather because he claimed it through the wrong line, "that lineage by which he could not have the right of Priesthood" (Abr. 1:27). What was wrong with it? Simply this: it was not the patriarchal but the matriarchal line he was following. Even while "seeking earnestly to imitate that order established by the fathers in the first generations (what the Egyptians called the pa'at), in the days of the first patriarchal reign" (1:26), he nonetheless traced his descent and his throne to "a woman, who was the daughter of Ham, the daughter of Egyptus" (1:23); this woman "discovered the land" and "settled her sons in it" (1:24). Her eldest son became the first Pharaoh, ruling "after the manner" of the patriarchal order (1:25), which the King sought earnestly to "imitate." Thus the government of Egypt was carried on under the fiction of being patriarchal while the actual line was matriarchal, the Queen being "the Wife of the God and bearer of the royal lineage." (421:47.) But however noble it may be, a matriarchal line cannot claim patriarchal authority, even though all the parties concerned are sympathetically portrayed. In all of which there is no mention of race, though enemies of the Church have declared with shock and outrage that these passages are proof of Mormon discrimination against blacks.
(Hugh Nibley, Abraham in Egypt [Salt Lake City: Deseret Book Co., 1981], 133 - 134.)
Why was Pharaoh, "a righteous man, ... blessed ... with the blessings of wisdom" (Abr. 1:26), denied that priesthood which he "would fain claim from Noah, through Ham" (1:27)? Certainly not because of Ham, "a just man [who] walked with God" (Moses 8:27), but rather because he claimed it through the wrong line, "that lineage by which he could not have the right of Priesthood" (Abr. 1:27). What was wrong with it? Simply this: it was not the patriarchal but the matriarchal line he was following. Even while "seeking earnestly to imitate that order established by the fathers in the first generations (what the Egyptians called the pa'at), in the days of the first patriarchal reign" (1:26), he nonetheless traced his descent and his throne to "a woman, who was the daughter of Ham, the daughter of Egyptus" (1:23); this woman "discovered the land" and "settled her sons in it" (1:24). Her eldest son became the first Pharaoh, ruling "after the manner" of the patriarchal order (1:25), which the King sought earnestly to "imitate." Thus the government of Egypt was carried on under the fiction of being patriarchal while the actual line was matriarchal, the Queen being "the Wife of the God and bearer of the royal lineage." (421:47.) But however noble it may be, a matriarchal line cannot claim patriarchal authority, even though all the parties concerned are sympathetically portrayed. In all of which there is no mention of race, though enemies of the Church have declared with shock and outrage that these passages are proof of Mormon discrimination against blacks.
(Hugh Nibley, Abraham in Egypt [Salt Lake City: Deseret Book Co., 1981], 133 - 134.)
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