l. Is it an essential quality that the Priesthood function as one?
2. If so, does this mean that there is only one church or group whose priesthood is valid?
3. Or, is our state of apostasy so great that the only priesthood that exists in reality resides with those individuals, "unworldly people", who have not defiled nor invalidated it?
4. If the apostasy is that great, is there then a possibility that true Priesthood is scattered throughout Mormondom, i.e. the churches, groups, and independent individuals?
5. If the above be true, then what is needed to bring about a oneness in the Priesthood?
6.What is needed to bring Zion? Must we passively wait for it to come, or must we actively work to bring it about?
Hugh W. Nibley
The PRIESTHOOD CEASES to be effective when exercised "in any degree of unrighteous-ness" (D&C l3l:37), but it operates by the spirit, and the spirit is not deceived but is exquisitely sensitive to the slightest color of fraud, pretention, self-will, ambition, cruelty, etc. "When we undertake...to exercise control or dominion or compulsion upon the souls of men, in any degree of unrighteousness, behold the heavens withdraw themselves; and the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or authority of that man" (D&C l2l:37). But what about the righteous dominion of the priesthood? That can be easily recognized, for it operates "only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness and pure knowledge,...
Who can deny such a power to another? No man. Who can bestow it on another? No man. We like to think that the Church is divided into those who have it and those who don't have it; but it is the purest folly to assume that we can tell who has it and who does not. ...
The result is, that if there is anyone who really holds the priesthood, no one is in a
position to say who it is--only by the power to command the spirits and the elements is such a gift apparent. But as far as commanding or directing other people, there every man must decide for himself.
One valuable hint the Lord has given us, however, namely the assurance that of all those who "hold" the priesthood almost none really possess it. "That the rights of the priesthood...may be conferred upon us, it is true," making us formally priesthood holders, "but when we undertake to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness" the priesthood is void. And this is how it is in "almost all" cases in the Church. ...
What does one have to do to be chosen?
First, one may not set one's heart upon the things of this world (l2l:35) -- so much for the priesthood as something to show off; then, one may not aspire to the honors of men -- so much for the priesthood as something for prestige. One cannot exercise any power of the priesthood in any degree of unrighteousness -- this in full recognition of the fact that "it is the nature of almost all men" to do that very thing as soon as they think they have power and authority.
This leaves a few humble, unpretentious, and unworldly people as the sole holders of a valid priesthood. It is the "few humble followers of Christ" who are the strength of the Church throughout much of the Book of Mormon history.
What irony. As far as the whole world is concerned, the priesthood is a thing of value which is cruel to withhold from anyone, because it enhances one's status and dignity among his fellows, whether inside the Church or outside. And yet the one thing that renders that priesthood completely null and void is to treat it as something to aspire to among one's fellows. Priesthood is strictly an arrangement between the individual priest-hood holder and his brethren in the eternal worlds, as personal and private as anything can be. ...
Is not the priesthood everything? Not on this earth. On this earth it is nothing, and as soon as we try to use it for any kind of status, power, rule, or authority, it automatically cancels out. ... for those who hold the priesthood on this earth, it is, the Prophet Joseph said, "an onerous burden," not a prize. One cannot give orders to another by the priesthood. One cannot use it to acquire prestige, fame or wealth. Far from impressing one's fellow men, it is held in derision by them. The moment one tries to make honor or glory or exercise dominion by the priesthood "amen to the priesthood of that man" -- it automatically becomes null and void. What good is it then? Over whom does it exercise dominion? Over the spirits and over the elements -- but not over one's fellow men, who cannot under any circumstances be deprived of their complete free agency. ...
Nothing is easier than conferring it upon one, but that is only the beginning, for it to be a real power requires a degree of concentration, dedication, and self-discipline which few ever attain to, and for the rest priesthood is not a blessing but a terrible risk. ...
Where the people do not seek for wisdom and knowledge, God will not give it to them, and so they remain in ignorance, and may not ask for help from above. ...
Nothing pleases God more than to have his children "seek greater light and knowledge" -- it was for that that Adam, Abraham, Enoch, Moses, and Joseph Smith were rewarded with the richest blessings. ...
The fact is that the Latter-day Saints "will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be"
(2 Nephi 32:7) ... To wait for a revelation on the subject is foolish until we have exhausted all the resources already placed at our disposal. ...
There are those in the Church who would identify Zion with "Executive Meadows, the Exclusive Condominium for the Right People." ...
What, then is the priesthood on this earth? It is what Brigham Young and the Twelve wrote in the Times and Seasons in l839, they called the priesthood an "onerous duty," a load to be borne. Very few men on earth, including those in the Church are really qualified. In terms of prestige, status, power, influence, pleasure, privilege, "power, and authority, and riches" (3 Nephi 6:37), the priesthood has absolutely nothing to offer. The world laughs at it, the Latter-Day Saints abuse or ignore it, those who take it seriously do so in "fear and trembling."
The Priesthood ceases to be effective when exercised "in any degree of unrighteous-ness" (D&C l3l:37). But what about the righteous dominion of the priesthood? That can be easily recognized, for it operates "only by persuasion, by long-suffering, by gentle-ness and meekness, and by love unfeigned; by kindness and pure knowledge. Even in the eternities the power of the priesthood flows "without compulsory means...forever and ever" (l2l:46).
Who can deny such a power to another? No man. Who can bestow it on another? No man. If there is anyone who really holds the priesthood, no one is in a position to say who it is--only by the power to command the spirits and the elements is such a gift apparent. But as far as commanding or directing other people, there every man must decide for himself.
One valuable hint the Lord has given us, however, namely the assurance that of all those who "hold" the priesthood almost none really possess it. "That the rights of the priesthood...may be conferred upon us, it is true," making us formally priesthood holders, "but when we undertake to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness" the priesthood is void. And this is how it is in "almost all" cases in the Church: "We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called but few are chosen" (D&C l2l:39-40).
What does one have to do to be chosen? First, one may not set one's heart upon the things of this world (l2l:35)--so much for the priesthood as something to show off. One cannot exercise any power of the priesthood in any degree of unrighteousness--this in full recognition of the fact that "it is the nature of almost all men" to do that very thing as soon as they think they have power and authority.
This leaves a few humble, unpretentious, and unworldly people as the sole holders of a valid priesthood. It is the "few humble followers of Christ" who are the strength of the Church throughout much of the Book of Mormon history.
What irony! As far as the whole world is concerned, the priesthood is a thing of value which is cruel to withhold from anyone, because it enhances one's status and dig-nity among his fellows, whether inside the Church or outside. And yet the one thing that renders that priesthood completely null and void is to treat it as something to aspire to among one's fellows. Priesthood is strictly an arrangement between the individual priest-hood holder and his brethren in the eternal worlds, as personal and private as anything can be.
Is not the priesthood everything? Not on this earth. On this earth it is nothing, and as soon as we try to use it for any kind of status, power, rule, or authority, it automatically cancels out.
It is, the Prophet Joseph said, "an onerous burden," not a prize. One cannot give orders to another by the priesthood. One cannot use it to acquire prestige, fame or wealth. Far from impressing one's fellow men, it is held in derision by them. The moment one tries to make, honor or glory, or exercise dominion by the priesthood "amen to the priesthood of that man"--it automatically becomes null and void. I find no cause for boasting in my priesthood--nothing is easier than conferring it upon one, but that is
only the beginning; for it to be a real power requires a degree of concentration, dedication, and self-discipline which few ever attain to, and for the rest priesthood is not a blessing but a terrible risk.
Nothing pleases God more than to have his children "seek great light and knowledge" --it was for that that Adam, Abraham, Enoch, Moses, and Joseph Smith were rewarded with the richest blessings. Nothing displeases him more than to have them "seek for power, and authority, and riches" (3 Nephi 6:l5). Through the years the Latter-day Saints have consistently sought not for the former but for the latter.
The information is there, far more abundant than we have been willing to realize, if we will only reach out for it. To wait for a revelation on the subject is foolish until we have exhausted all the resources already placed at our disposal.
There are those in the Church who would identify Zion with "Executive Meadows, the Exclusive Condominium for the Right People."
Repeat of repeat: Over whom does it exercise power, then? Over the spirits and over the elements--never over one's fellow men, whose free agency is absolute and inalienable.
What, then is the
priesthood on this earth? It is what
Brigham Young and the Twelve wrote in the Times and Seasons in l839,
they called the priesthood an "onerous duty," a load to be borne. Very few men on earth, including those in
the Church are really qualified. In
terms of prestige, status, power, influence, pleasure, privilege, "power,
and authority, and riches" (3 Nephi 6:37), the priesthood has absolutely
nothing to offer. The world laughs at
it, the Latter-day Saints abuse or ignore it, those who take it seriously do so
in "fear and trembling."
THE POWER OF THE PRIESTHOOD
"No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long‑suffering, by gentleness and meekness, and by love unfeigned; by kindness and pure knowledge." (D&C l2l:4l) After contemplating the above it becomes quite clear that the only power the Priesthood holds over the children of men is that which men offer, or yield unto it. This, of course, is in keeping with the principle of free agency. The power of the Priesthood is therefore contained, to some degree, in the law of free agency.
But why the law of free agency? And why does that law apply to men but not to the animal kingdom? Why is it allowable to hold animals in captivity, in abject servitude, to butcher them, whereas the law of free agency forbids these things among men? Why does man merit free agency, or what principle or element exists that establishes man's agency as such?
Joseph Smith said that "The mind or intelligence which man possesses is co‑equal with God himself." (TPJS page 353) "Cicero wrote: ... what is more divine, I will not say in man only, but in all heaven and earth, than reason?" (The Five Thousand Year Leap page 4l) I suggest that it is the element of reason or intelligence that establishes the law of free agency as such; if this is true, it is also an element of the Priesthood and the power thereof.
Joseph Smith taught that the "Priesthood is a perfect law ... and stands as God to give laws" [like our Constitution]. (TPJS page 322) Whereas Joseph makes a connection between Priesthood and law, Cicero makes a connection between reason and law by stating, "True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrongdoing by its prohibitions ... one eternal and unchangeable law will be valid for all nations and all times, ... The Law of Nature [Cicero defined Natural Law as true law] or Nature's God is eternal in its basic goodness; it is universal in its application. It is a code of "right reason" from the Creator Himself. ... And since right reason is law, we must believe that men have law also in common with the gods." (The Five Thousand Year Leap pages 39‑4l)
"In other words, man shares with his Creator this quality of utilizing a rational approach to solving problems, and the reasoning of the mind will generally lead to common‑sense conclusions". (ibid.)
Priesthood, right reason, true, or Natural Law, appear synonymous. Priesthood being the government of God (see JD 22:29l) would "be valid for all nations and all times". "But what is government itself but the greatest of all reflections on human nature? (James Madison ibid. page l65) Joseph Smith went so far as to say, "Every man is a government of himself". (Joseph Smith for President page 43) Madison helped to frame the "Supreme Law of the Land" our "Constitution", which is the personification of our government. God, through Joseph, in establishing His government, established a very personal constitution known as the Council of Fifty, its members were told, "Ye are my Constitution". These men were a living constitution, the "Supreme Law of the Land". Not that they were free to act as they pleased, as they were under a covenant to act in righteousness. Joseph Smith realized how warped and twisted the reasoning of men can be, and the laws they write, or establish. He said, "That which the world calls righteousness I have not any regard for. To be righteous is to be just and merciful." (WJS page 206)
Intelligence, or reason, Priesthood, or Natural Law will bring about righteousness. It is a twisted intelligence, or that which is unreasonable, Priestcraft, or Unnatural Law that brings about unrighteousness. There is no in‑between. "For it must needs be that there is an opposition in all things. ... the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter." (II Nephi 2:ll & l5)
Cicero established "The Law" as "right reason"; Joseph established "The Law" as "Priesthood". In neither case is it a dead law, but a living one, retained within intelligent beings. Though Priesthood, and the power thereof, may be defined as "right reason" or common sense, "right reason" or common sense could not be defined as Priesthood. Joseph understood the above when he said that "Truth is "Mormonism."" (TPJS page l39) Eliza R. Snow defined truth as reason in her song "O My Father" saying, "truth is reason". Coming back then to "right reason" Joseph says, "One of the grand fundamental principles of "Mormonism" [or Priesthood] is to receive truth [or "right reason"], let it come from whence it may." (TPJS page 3l3)
So although all churches have some truth, it does not make them Mormon churches; although all men have some common sense or reason it does not mean they have Priesthood. With this we come to the principle of dominion or jurisdiction which is a predominant feature in the power of the priesthood. For in order to keep Priesthood from becoming priestcraft it must stay within the bounds of its righteous jurisdiction. So the question that needs to be asked is, what principles establish one's dominion or jurisdiction and what principles allow for intervention into another's dominion or jurisdiction? Or in simpler terms, how do we keep free agency which is at the root of our power of or in the Priesthood?
God, being a righteous individual, will have a righteous dominion, all others, failing in righteousness, will fail to have a righteous dominion, it being an extension of ourselves, Joseph said "Priesthood ... stands as God". (TPJS page 322) Priesthood is the dominion of God, and there are no limitations on its power and dominion save one; righteousness. The Priesthood holds all power to act for God, to do what He would do, "The world(s?) are to comprehend God through us (the Priesthood)." (Millennial Star 20:64l‑644, also Patriarchal Order of family Government page 20). We think of the Priesthood as being something external, but if it ever begins to work, to take hold, it begins to be something innately a part of you, not external but very much internal; as with the Priesthood so it is with the church.
The Priesthood also holds the power to preside, officiate, and administer for others. There is however a condition that must be met when dealing with others; they must give their consent. Although Joseph and Oliver were ordained to the Priesthood by Peter, James and John, they had no authority to act for another save God. This is substantiated by the fact that when Joseph and Oliver were commanded to ordain each other Elders, they were also commanded to defer the ordinations until those "who had been and should be baptized, assembled together, when we must have their sanction to our thus‑proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not;" (HC Vol. l page 6l) This was the pattern, and is the pattern, showing, without doubt, the sanctity of agency. "We convene in Conference in the various Stakes that everything pertaining to the interests of the Stakes may be considered in those conferences, and that all matters may be properly represented, and all the Saints have the privilege of voting for or against those officers who are presented to the Conference for their acceptance. It is also usual to vote for officers of Wards in the Wards over which they preside, ... it is proper that all of these authorities should be presented from time to time before the people, ... that the conduct of all men may be intelligently scrutinized; ... And if there is anything immoral or unrighteous, of any kind, it is proper and expedient that it be righted; and this applies quite as much to the Presidency, the Twelve and the leading authorities as to any other individual in the Church;" (JD 24:32, 33)
To some this principle of agency does not apply to the Priesthood. Simply meaning that anyone can(not or no one can) come waltzing out of the woodwork claiming to hold the keys of the Priesthood, or stand at the head, without question or consent. If this is so, John Taylor was apparently unaware of it. During the Conference where he and his counselors were voted upon and established as the First Presidency "it was thought proper to pursue the course taken today ‑ that each organization of the Priesthood, embracing all the quorums, should be seated in a quorum capacity by themselves, and separately have the opportunity of voting freely and fully without controle of any kind, and of expressing their feelings, and finally, that the whole congregation should have the same opportunity." (JD 22:4l)
Not only does the Priesthood have the same right as the church, to determine by vote who shall preside over them, but John Taylor allowed each Priesthood quorum autonomy, each quorum voted, then they all as a single quorum voted. John Taylor refers to The First Presidency as part of the organization of the Church, as well as a Priesthood quorum. (JD 22:384l) This makes one's vote a vote to sustain one in a Church position, as a church member, and a vote to sustain one in a Priesthood position as a member of the Priesthood. This exposes the priestcraft of those who would teach that, when they speak, the thinking has been done, because it hasn't been done till everyone with the capacity and the right has done it. Thinking and voting must go together or the vote simply becomes a way to relieve one's self from one's agency. They are intrinsically a part of agency, but how important are they, what do they do? "We have had an example here today [John Taylor, after the conference had voted] of the unanimity which characterizes those possessed of the Spirit of the Gospel, and it ought to be a pattern for us in all of our affairs." (JD 22:40) Thinking and voting, or an exercise of agency, bring about a true unity, or oneness, which is characteristic of the people of God only, for only under God's dominion is everyone given agency to their fullest capacity. God intends for His kingdom to roll forth and fill the whole earth; a one‑world government. History has taught us that all those who have attempted this have failed. They have all established a system of ruler's law, a system of following orders without thinking, because when the ruler spoke the thinking had been done. This leaves underlings in a horrible situation when circumstances change; they cannot act without orders, or cease acting, yet they see the horrible consequences of their actions or inactions. Intelligence refuses to comply with insanity, revolution is inevitable. A system of ruler's law is like a living head with a dead body. If something cannot think nor act can it be considered alive? The body of Christ is a living head with a living body; if any part of the body becomes dead it is cut off. Under ruler's law any part of the body that is alive must be cut off because it is a threat; it is viewed as something contending for the throne, the kingdom, which in reality we all have a right to. Insecurity tends to control; it must control to prove itself. Security needs nothing, but lends itself to others. One seeks to be served, the other seeks to serve. A living body can say, "This is emphatically the voice of God, and the voice of the people; and this is the order that the Lord has instituted in Zion". (JD 22:4) There is a oneness in God's dominion because he allows for every entity to exercise itself to its capacity, to be alive.
As with the Lord, our dominion/jurisdiction extends over ourselves, and over all extensions of ourselves. Although we do not think of it as such, our property is an extension of ourselves. We put our time, or ourselves, into making or acquiring property, it quite literally is a part of us. Our wives give themselves to us, and we believe children come to us of their own volition, whether by birth or adoption, as do servants or those we hire. All these are simply extensions of ourself just as our physical body is an extension of ourself, being a part of us as long as they by their agency choose to be. Yet the manner in which we deal with these many facets of ourselves is as diverse as the facets themselves. Agency is commensurate with our reason or intelligence. Inanimate objects, tools, etc,, having no ability to act have no agency. Animals have the ability to act, and therefore some agency and with it certain rights. Examples of this are: The law in ancient Israel, "Thou shalt not muzzle the ox when he treadeth out the corn." (Deut. 25:4) And the law passed by the British in India making it against the law to skin animals alive. Servants in ancient Israel did not have the same rights as others, their rights were more like those of children. Like children, the Israelites could not be kept in perpetual servitude except by their choosing. Servants could be beaten, but not put to death. Perhaps an explanation is in order here. 90% of the people in jail are there over property, theft, vandalism, etc. In ancient Israel, and in Zion, there were and will (not?) be prisons. There is a certain class of people, regardless of color, who do not have the ability to make it in society alone, they lack the intellect necessary to be "a faithful and wise steward". Instead of having a class of people, like us, who are turned out of jail only to be put back in, you have a servant class; one that, generally speaking, will need to be beaten from time to time quite similar to an animal, or a child. Yet as children have their rights, the servant class has the right to marry and have a family; this is possible because they are a part of an entity who has enough intellect to not only meet his own needs but that of all those who are around or part of him. This system of things allows for much more happiness than ours does. Yet as a servant class it is their lot to be instructed and controlled by others, as for the beatings, I believe even a servant could bring charges against a cruel master, as a beating must be deserved if given in Zion. Wives have greater agency than servants, sometimes it seems they have more agency than their husbands. Whether they are equal with man or not their agency must be dealt with, and don't all we men know it. As with children, as our ability to reason increases so does our agency, or freedom to act. Though fathers and sons stand in a different position they stand as equals. Equals, because if all personal or party interests are put to the side and "right reason" sought by all, they will find that it is the only "one" thing that can make them one. Equality brings oneness, and oneness establishes equality, you can't have one without the other. This principle was established in the Council of Fifty in rule #5, "To pass, a motion must be unanimous in the affirmative. ... If any Council member has any objections he is under covenant to fully and freely make them known to the Council. But if he cannot be convinced of the rightness of the course pursued by the Council he must yield or withdraw membership in the Council. Thus a man will lose his place in the Council if he refuses to act in accordance with righteous principles in the deliberations of the Council". ("The Council of Fifty and its Members l844 to l945" by D. Michael Quinn) In reality you might say that a person will lose his place among those with full or complete agency if he fails to act according to truth and right, i.e. right reason.
Thus we see that free agency is the beginning of the power of the Priesthood and the end thereof. When the Lord tells us, "Let thy bowels also be full of charity towards all men, and to (the?) household of faith, and let virtue garnish thy thoughts unceasingly, ... and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever." (D&C l2l:45, 46) He is simply telling us the path we must take if we are to be qualified to hold the Priesthood in the eternities, and the end thereof, an everlasting kingdom. Agency cannot be compelled only by the force of reason. Without compulsory means establishes one's kingdom upon the basis, the force, or power of reason. When the devil rebelled against our Heavenly Father he said, "Give me thine honor, which is my (Heavenly Father's) power", (D&C 29:36) One's honor is established by one's ability to reason out what is right and one's determination to act in accordance with that right. How could you give another your honor? It is the only true source of power, which cannot be given or taken, being an innate part of one's self, as is the Priesthood.
This lack of understanding and ability has been the reason why Zion has not come again. According to D&C ll3:7, 8, it is those holding the power of Priesthood who should bring again Zion. Certainly we believe God has power sufficient to bring again Zion, and that Joseph, and others held the power of Priesthood, but there is no Zion, why? Living heads with dead bodies. God, Jesus, Joseph, and others are Zions in themselves, but none of them are able to extend themselves, i.e., Zion into a community, state, or nation as long as their followers lack the ability to reason for themselves, to comprehend what they are and what they are about. Following blindly or unthinkingly is the trademark of the servant class, they never have and never will have the ability to bring again Zion. Without Zion there is no place of safety. So while individuals and groups run here and there seeking a place of refuge for themselves, the true Priesthood will grasp the power of the Priesthood and with it bring again Zion, a place of safety for themselves and all who would seek unto it, and how will this be? According to the order of the Priesthood.
"... it is true intelligence for a man to take a subject that is mysterious and great in itself, and to unfold and simplify it so that a child can understand it." (Journal of Discourses 5:259‑260) I believe this is what God has tried to do for us, but we are so bogged down in false tradition that we cannot see.
As a body is governed so the Priesthood governs the body of Christ. Christ's body consisting, as does ours, of a spiritual body as well as one temporal. The church being spiritual is the body of Christ spiritually, the kingdom being temporal is the body of Christ temporally, making one body, inseparable yet separate and distinct. The Church of Jesus Christ of Latter Day Saints never stopped its operations at a church level, it, almost from the beginning, began to operate in a political government or kingdom capacity. The doctrine of the gathering and the Law of Consecration are temporal in nature, making the laws or ordinances that governed them temporal also. To put it plainly, most churches consist of spirit only whereas Mormondom from its onset began to give the spirit a covering of flesh and bone. Mormons were the predominant political power virtually everywhere they went and it was because their religion did not stop in the spiritual realm. Joseph in speaking of the children of Israel said, "Their government was a theocracy; they had God to make their laws, and men chosen by Him to administer them; ... in both civil and ecclesiastical affairs; they were both one, there was no distinction; so will it be when the purposes of God shall be accomplished". (TPJS page 252)
The Priesthood functions similar to a body also. The Aaronic Priesthood functions temporally, the Patriarchal functions spiritually, the Davidic Priesthood acts in a presiding or executive position. You might say the one was spirit, another flesh, and the third was the power of agency giving the body animation or life. Although my comprehension is limited.???? When we comprehend the church and kingdom as the body of Christ we can begin to see the oneness that is or needs to exist. No part of the body takes off to go do its own thing, it is impossible. So it is with the body of Christ, all parts of the body work for the whole body, and the decisions of the body though they may originate in the brain, are made by the body, it rules itself, it is one. The saying of "all for one and one for all" is a kingdom saying, unfortunately we hear "I earned it and I deserve it", "it's mine", and "it's every man for himself". Understanding that the body, the church and kingdom of Christ, is one, makes one realize how far we are from it. The law of consecration is an absolute necessity if one is to truly consider one to be a part of the body of Christ, for without that principle it is every man for himself. D&C 85:3 tell us "It is contrary to the will and commandment of God that those who receive not their inheritance by consecration, agreeable to His law, ... should have their names enrolled with the people of God." Seeing how far we fall short should help us to realize that the body of Christ has been evolving more and more into a fullness or perfection. Thus the organization of the Council of Fifty may be considered the establishment of the kingdom, but to what degree? We can easily see the church was not fully organized with six persons, nor was a council with some fifty odd men a full organization of the kingdom. Understanding the priesthood to be the government of God the Council of Fifty was simply "a general assembly" of said priesthood, or that portion of the Priesthood that had proved themselves, to some degree, in their church capacities, and were found worthy to be included in or called to be a part of the “Council Of Fifty”; to be included in the affairs of the kingdom. This must be true as the priesthood governs," ... in both civil and ecclesiastical affairs; they were both one, there was no distinction; so will it be when the purposes of God shall be accomplished;" (TPJS page 252) The church has never been fully organized in this dispensation, and many things have been done in a precursory manner. "It is chiefly because of the ignorance of the people that we often concentrate in one man these different offices and callings, but when the people are sufficiently informed and have advanced further in the knowledge of the truth, it will not be so, but every branch will have its full quota of officers ‑ a Patriarch, President, Bishop, High Council, and all officers that are necessary for the work of the Ministry, and the edifying of the body of Christ. Until the people can receive and honor these helps and governments, and be benefitted by them, the different offices will be concentrated in as few men as possible, for men will contend for power, and as to which shall be the greatest, until they are better informed." (Brigham Young Journal of Discourses l0:97) Again, Brigham said, "as soon as Elders have wisdom sufficient to magnify their calling and Priesthood, we will give to every Branch, no matter how small the ward, both a Bishop and a President." (JD l0:33)
The body of Christ is not with us in its perfect form, but it is a pattern or key in helping us understand the Priesthood and its order. Unfortunately my understanding of the body and its workings is limited, as is my understanding of the Priesthood and its order.
The Patriarch
Legislative/Blessing/Spiritual Department
The Heart of Conscience of the Body
Benjamin F. Johnson, in his letter to Gibbs, said the office of Patriarch was the highest honor due to Priesthood. The Patriarch's function, as we know it, is simply to give patriarchal blessings. Having Stake Patriarchs handle this duty left the Patriarch of the Church with no duties at all. So the Patriarch of the church was given the highest honor due to priesthood, emeritus status. Hyrum as Patriarch held the keys or power of blessing, cursing, binding, and loosing, and was appointed as a prophet, seer, and revelator to the church. (see
D&C l24:9l‑94) Hyrum's father, the first Patriarch was blessed "to be our Patriarch, to anoint our heads, and to attend to all duties that pertain to that office. The Presidency then took the seat in their turn, according to their age, beginning at the oldest, and received their anointing and blessing under the hands of Father Smith. And in my turn, my father anointed my head, and sealed upon me the blessings of Moses, to lead Israel in the latter days." (History of the Church Vol. 2, page 379‑80) If those who lead Israel are anointed by Patriarchs, then Samuel fulfilled the duty of a Patriarch when he anointed Saul and also David as kings over Israel. I must, however, admit that I am lost when it comes to "all duties that pertain to that office". "There is a law ... upon which all blessings are predicated ‑ And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated." (D&C l30:20, 2l) Looking at things from a government standpoint it seems possible that being in the blessing department would also put one in the law or legislative department. Whether this assumption be right or wrong the Patriarch functions in a very spiritual aspect in the body of Christ.
The President(cy)
Executive/Legislative/Spiritual Department
The Head or Brain of the Body
Although there is one man who is president, we might be surprised to find it does not begin and end with him. There are: l) The quorum of the Presidency; 2) The quorum of the Twelve; 3) The quorum of the Seventy. Each of these quorums are equal in power and authority if every member, per quorum, is agreed as to their decisions. (see D & C l07:22‑27) Their decisions take on a legislative aspect, or a unison with it as "The decisions of these quorums, or either of them, are to be made in holiness, and lowliness of heart, meekness and long suffering, and in faith and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity". (D&C l07:30) But "in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church; otherwise there can be no appeal from their decision." (D&C l07:32) Here we find an executive department that has a head or president who functions with other portions or aspects of itself or the body with so much unity or harmony that they are essentially one. This oneness extends not only to the other aspects of the body, but we see the legislative and/or spiritual aspects of this department or portion of the body as well.
Bishop
Judicial/Tax Collecting/Temporal Department
The Stomach and Immune System of the Body
"The office of a bishop is in administering all temporal things;". (D&C l07:68) The bishop's job is to receive consecrations, surplus properties, and/or tithing, and to administer the same, depending upon the Saints' ability to live God's economic law(s). (D&C 42:30‑33, ll9:l‑4) There are several scriptures to show that "the bishop ... is a judge". (D&C 64:40) However, the judicial consists of the bishop as a common judge. (D&C l07:74) The high council consisting of high priests "for the purpose of settling important difficulties which might arise in the church, which could not be settled by the church or the bishop's council to the satisfaction of the parties." (D&C l02:2) And "the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be carried up unto the council of the church, before the Presidency of the High Priesthood. And the Presidency of the council of the High Priesthood shall have power to call other High Priests, even twelve, to assist as counselors; ... And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters. There is not any person belonging to the church who is exempt from this council of the church. And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the High Priesthood; And their decision upon his head shall be an end of controversy concerning him. Thus none are exempt from the justice and the laws of God". (D&C l07:78‑83) Here we see again one aspect of the body not confined to one part of the body, but virtually circumscribed by the body as do nearly, if not all aspects of the body, it is one.
An example of what I'm saying can be seen in lower levels of the Aaronic Priesthood. The Priest's "duty is to preach, teach, expound, exhort", the Teachers are to see "there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking; ... and also see that all the members do their duty. ... And is(are) to be assisted ... by the deacons". (D&C 20:46, 54, 57) The position of Teachers and Deacons takes on more meaning when we comprehend its (their) function; no position is insignificant when looked at in view as to its service to the body. Think of our white blood cells or our immune system; if the Aaronic Priesthood did its job there would be no sickness in the body of Christ. Yet their duties are things that everyone in the body of Christ should be doing.
Duality or Oneness of Priesthood
Going back to Judah and Joseph we find these statements: "The septre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come;" (Genesis 49:l0) "Joseph is a fruitful bough. ... from thence is the shepherd, the stone of Israel". (Genesis 49:23, 24) Here we see Judah holding two powers, one of executive authority, and the other of legislative power. Yet Joseph also has executive power via "the shepherd ... the stone of Israel" Jesus Christ, in whom all power resides. This is indeed the case wherein "All Priesthood is Melchizedek", all Priesthood being all power. The Lord tells us that "The Melchizedek Priesthood holds the right of presidency (executive power), and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things." (D&C l07:8) The right of presidency was what David had, he presided over Israel as king, but he did not administer in spiritual things. In David's time it was Samuel who presided over the spiritual things, and the temporal. Since Priesthood is by lineage a determination of Samuel's lineage should also determine his Priesthood. "Samuel was the son of Elkanah and Hannah. ... in I Samuel l:l he is described as an Ephrathite and in I Chronicles 6:22‑23 he is made a descendant of Korah, the Levite." (Bible Dictionary) Given the concept of dual priesthood Samuel must have functioned in both Aaronic and Patriarchal capacities. Though we may separate or isolate one aspect of the Priesthood it is not necessarily separable, or capable of being isolated from the whole. Moreover, the Melchizedek Priesthood within the body of Christ is a body in itself capable of, singly and alone, establishing and building up the body of Christ. "... suppose only one Elder should be left on the earth, could he go and set in order the kingdom of God? Yes, by revelation." (Brigham Young Journal of Discourses 9:88) Like a branch of a willow tree can be broken off and planted to create another tree, or like one cell being taken to clone the whole body, so is the Priesthood. So, though a man's jurisdiction, as per office or area of service in the body of Christ, may confine him to certain duties, his Priesthood, at least as an Elder, is full and complete within him capable of functioning fully for himself, his body, which is his family.
Extensions of the Body
(Fathers) as Families
As Christ stands as a husband and a father to the church, and as the church becomes a part of His body, so in the Priesthood, as husbands and fathers our families become a part, or extension of our body. As Christ is the nucleus to which His church and kingdom is gathered, so in the Priesthood are we the nucleus to which our church and kingdom, our family, is gathered. You might say that the power of the Priesthood consists in the power of being a father. Though this may seem rather insignificant as nearly everyone who wants to be a father can be, is this so on an eternal basis, or is this a probationary period to prove if we are worthy of fatherhood? Regardless of how much priesthood power we have or may receive, the fact remains all we have personal jurisdiction over is an extension of our body; wives, children, servants, and property itself. Jurisdiction begins and ends within one's family; unless it is unable to adjudicate some matter, or another family is involved. In which case it must appeal to a higher power or an agent with greater jurisdiction. Since all jurisdiction begins and ends within one's family these problems must go to a larger family unit for adjudication. In ancient Israel they called it a kingdom. In Jesus's day and ours we call it a church, yet the function has been the same depending on the people's capacity to function as the body of Christ. A bishop being the father of a Ward is the father to the fathers in said Ward. A Stake President is a father to the bishops in his Stake, and the President of the Church is a father to the Stake Presidents. The church simply adopts fathers whereas the kingdom has actual fathers or their worthy heirs standing in said position. If a family cannot adjudicate its own problems, the appeal is made to a bishop or the father of the father. If two families from different Wards have a problem they might appeal to one or the other's father, or both, or go to the Stake President who is a father to them both. The thing is that jurisdiction never leaves the family, which is a body. To have it otherwise would be like adding or subtracting from a body which would result in something you might see in a horror film with results as horrible. Every body's/family's agency must be honored, which includes its judicial, legislative, and executive powers, the three being innately connected or one. Whenever we make judgments (judicial) they must be made according to law (legislative) both of which accomplish nothing if not acted (executive) upon, showing they are simply parts of agency which every living body must have. Why does every Ward need a full quota of officers, no matter how small? Because it is a body and needs its hands, feet, head, heart, etc., just as much as a large body. Everybody is an extension of another body which is an extension of another body ad infinitum. And in all of this the father is the nucleus of the body/ family, the source from which all power, all jurisdiction springs.
Delegating or Dividing the Power of the Father (Priesthood)
Isaiah said, "... the Lord is our judge, the Lord is our lawgiver, the Lord is our king; He will save us." (Isaiah 33:22) He was talking about our Father in Heaven, all power is in Him. As fathers, we hold all power within ourselves, but, as with Moses, there must be a delegation of said power as the family becomes larger or more extended, if we do not wish to wear ourselves out and bring the business or progress of the family to a crawl. A look at the organization or order of the Nation (body/family) of Israel anciently gives us a view of God's extended family (the body of Christ) and the Priesthood, until the restoration by Joseph Smith.
In delegating the power of the Father, which is the Priesthood, a division of that Priesthood was of necessity made. Joseph Smith said it this way, "All Priesthood is Melchizedek, but there are different portions or degrees of it." (TPJS page l80) We think in terms of Aaronic Priesthood and Melchizedek Priesthood, but in reality all Priesthood is Melchizedek, the power of the Father; so where do we find the divisions? The key is in the birthright, which is an integral part of family. We find three birthrights that deal with Priesthood or government: l) "The Priesthood of Aaron, ... The bishopric is the presidency of this Priesthood, and holds the keys or authority of the same. No man has a legal right to this office, to hold the keys of this Priesthood, except he be a literal descendant of Aaron." 2) "Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right;" (D&C l24:9l) "Blessed of the Lord is my brother Hyrum ... He shall stand in the tracks of his father and be numbered among those who hold the right of Patriarchal Priesthood, even the Evangelical Priesthood". (TPJS page 30); "An Evangelist is a Patriarch, even the oldest man of the blood of Joseph". (TPJS page l5l); and 3) "Although David was a king, ... the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another ... in the last days, raised up out of his lineage." (TPJS page 339) The Lord also said of David, "I took thee ... from following the sheep, to be ruler over my people, over Israel: ... And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed from thy bowels, ... my mercy shall not depart away ... as I took it from Saul, whom I put away before thee: thy throne shall be established forever." (II Samuel 7:8, l2, l3, l5, l6)
There is the saying "power corrupts, and absolute power corrupts absolutely". One reason for the division of power or Priesthood was to check corruption, but another was to relieve one person of a heavy burden. Yet, as we have already established, these divisions of power must then work as one. As we can see in our nation, governed by a Constitution that divided the powers, each power becomes a power or entity of itself, each doing what it can to feather its own nest, or do its own thing. A nation is not three things, it is one thing, one body. Though we are familiar with the First Presidency, "Grand Presidency"
(HC Vol. 5 page 207) is a rather unfamiliar term. The terms "grand heads" (D&C l07:6) refers to, what I must assume is, the presidents of the Aaronic and Melchizedek Priesthoods. Based upon reason, or common sense, a Grand Presidency would be a presidency consisting of the Presiding Patriarch, Presiding Bishop, and Presiding Elder. The Council of Fifty had an "Executive Committee" of seven men. A Patriarch, a First Presidency, and the Presiding Bishopric would make seven men. As I have stated, the organization of the church and kingdom has been done in a precursory manner because the elders were ignorant, and men will contend for power, besides other possible reasons.
Dominion
The difference between being a member of the church and kingdom, and being a Priesthood member of the church and kingdom is one of dominion. "Adam was the first man appointed by God as ruler of the earth; to him it was said, thou shalt have dominion over the earth and all things therein. ... there was a right of dominion given; it was called the birthright, ... the Priesthood ... unto Ephraim, the son of Joseph, was given the keys of the Priesthood ‑ or those rights that apply to the birthright." (Erastus Snow, JD 2l:369‑37l) We are told that those who obtain the Priesthood(s) receiveth "... all that my Father hath". (D&C 84:38) Only those holding the birthright of God have the right to establish and build up their own family kingdom within the family kingdom of Christ. The dominion of the Priesthood is fatherhood within the family of Christ or the eternal order of the Gods. The importance of this cannot be over emphasized as there are two dominions only, and though we may bounce between the two now, "... the time cometh, ... that I will work a great and marvelous work ... which shall be everlasting, either on the one hand or on the other ... peace and life eternal, or ... down into captivity ... according to the captivity of the devil, ... Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; ... the whore (church of the devil) ... had dominion over all the earth, ... the church of the Lamb, who were the saints ... dominions upon the face of the earth were small". (I Nephi l4:7‑l2) In order to determine which dominion/kingdom one belongs to one must determine what the order of (God) the Priesthood is.
Israel means "ruling with God" which defines Priesthood perfectly. Being two dominions there must also be "ruling with Satan". "If there is no change of ordinances, there is no change of Priesthood." (TPJS page l58, also see 308) A change of ordinances would of necessity change the Priesthood from "ruling with God" to "ruling with Satan". An ordinance being [to put in order ‑ more at ordain] l.a) an authoritative decree or direction: ORDER; b) a law set forth by a governmental authority; specifically,: a municipal regulation; 2) something ordained or decreed by fate or a deity; 3) a prescribed usage, practice, or ceremony". There being two dominions, one leading to freedom and life eternal, the other to captivity and death, we must suppose the ordinances of the one will be as much the antithesis of the other as the results that flow from them.
To "exercise unrighteous dominion." (D&C l2l:39) is to "rule with Satan", and to forfeit the birthright (Priesthood). Only by exercising righteous dominion do we maintain our sacred birthright. Priesthood being a "perfect law" the order of the Priesthood simply means the order of the law or the "law and order" of heaven. The law has basically been explained as "right reason", but the order, procedure, or method of applying said law must exist if the law is to accomplish its purpose.
Until Heber J. Grant, The Patriarch anointed or ordained the President of the Church. He changed the order of things by being ordained by the Twelve which order has since continued. There being a change in ordinances there must also be a change of Priesthood. But to what degree? To the exact degree of the "unrighteous dominion". If the Twelve took upon themselves the authority of the Patriarch their actions have no validity pertaining to the Priesthood, and their ordination of a President of that Priesthood would be null and void. Though the Twelve might ordain a president of the church, they could not ordain a president of the Priesthood, and there has been no true seventh president to date. The difference is one of dominion. The church though being called the body of Christ, is also referred to as the bride, or wife of Christ. Our wives though a part of our body have agency, or dominion over their body. As with our wives, the wife of Christ may choose to go astray. The Priesthood stands as Christ, period. It is impossible for Christ (Priesthood) to go astray in the least without ceasing to be Christ (Priesthood). When the church voted to accept an ordination of the president by the Twelve it simply exercised its agency to go astray, whereas when the Priesthood voted to accept the same their sanction was null and void as Priesthood. Having crossed over into unrighteous dominion, or as accessories to the usurpation of the Twelve into the dominion of the Patriarch.
Birth
The Order of the Priesthood is an order that begins with birth, birth into the kingdom. Jesus explained that "Except a man be born again, he cannot see the kingdom of God. ... Except a man be born of the water and of the Spirit, he cannot enter into the kingdom of God." (John 3:3, 5) Joseph went into more detail. "You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half ‑ that is, the baptism of the Holy Ghost." (TPJS page 3l4) "... as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham." (TPJS page l50) Or should I say Joseph? "And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph: in thee and thy seed shall the kindred of the earth be blessed." (D&C l24:58) Though one might be of the natural blood of Abraham it must be renewed whereas a Gentile is made new via a change of blood or adoption into the kingdom of God, the family of God, the chosen ... Priesthood lineage, or bloodline. Nor were Abraham and Joseph the only ones, at least pertaining to Priesthood, that adoption pertained to. "For whoso is faithful unto the obtaining these two Priesthoods [Melchizedek and Aaronic] of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies. They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God." (D&C 84:33, 34)
Birthright and Higher Power
The second thing is the facet that allows for an appeal to a higher power or authority, and the defining of that higher authority or power. Bishops are often referred to as the father of their Wards. Going backwards or forwards in time and we would find them to so be.
Higher Authority ‑ The Law of Succession
The principle of Priesthood succession to me is had in a speech by John Taylor. "Since the death of President Young, of the first seven presidents of the seventies, the question has been asked, who shall occupy his place. ... Some have been of the opinion ... it would be perhaps better to have some younger person appointed to fill the vacancy as presiding president over the seven presidents of the seventies. ... However, there seems to be an order in the Priesthood pertaining to these matters that we cannot well ignore. It has been usual heretofore, ... that the members preside according to priority of ordination and seniority of age, and the two, I think, would probably go together. ... If the Priesthood administers in time and in eternity, and if quorums of this kind are organized upon the earth, and this Priesthood is not taken away, but continued with them in the heavens, we do not wish, I think, to break up the order of the Priesthood upon the earth; and it would seem to be necessary that these principles of perpetuity or continuity should be held sacred among us. ... therefore, the proper way, as I understand it, would be to take the senior member of that quorum, that is, the senior president of the seven presidents of the seventies, and allow him to preside. ... these ... matters ... are only mentioned now because they are necessary to make plain to your minds an important principle, ... there is a regular organization in the church and kingdom of God which ought to be respected." (The Gospel Kingdom pages l82‑l94 also L.D.S. Pamphlets Vol. 3l, Widtsoe Collection)
Simply put, it is the right of the firstborn to preside, or the eldest in birth, ordination or calling to a specific Priesthood quorum. When the Twelve were first organized they were told to sit according to age, the eldest presided, thereafter, those ordained (born) into that quorum were at the bottom of the quorum regardless of age. A system of merit. ????
A System of Merit
Birthright by Merit or Worthiness
In Isaiah 45:4 The Lord in speaking of Jacob or Israel says, “I have surnamed thee… .” God chose Israel to be His people, and surnamed him, or gave him His (God’s) family name. To be a part of Israel is to literally belong to the family of God. (See also Isaiah 44:5) Then in Jeremiah 31:9 God says that, “Ephraim is my firstborn… .” Now how did Ephraim come to be the firstborn when Reuben was Israel’s firstborn, and there were others after him who were ahead of Joseph, let alone their nephew Ephraim? I have to believe, because it makes sense, that although one may be born with the birthright in order to keep it one has to live up to it. Joseph obtained the birthright via a righteousness that his brothers failed to have, or failed to come up to. This self-same thing can be seen with Joseph’s father Jacob. One might say that he obtained it in exchange for a mess of pottage, but, be that as it may, Jacob’s righteousness was greater than Esau’s. The mess of pottage seems, though possibly real, to be more symbolic of Esau’s willingness to exchange something of eternal value in exchange for something of small value, transitory in nature, and also in exchange for that which would give instant gratification. Brigham Young became the second President of the Church, but he was not the second one called after Joseph Smith, or the first one called to the apostleship. He remained faithful while others faltered and fell by the way, even as many of us will do, and are doing.
Oneness ‑‑ Consent of the Whole
Upon this principle, and the principle of consent, virtually all claims to authority as made by Fundamentalist Mormons are made on a basis of a change in ordinances thereby changing their Priesthood or dominion. The order of the Priesthood is a family order, that establishes an equality among its members, and an order of precedence that leaves no one wondering about who has the authority. There is no "button, button, who's got the button?" How can there be? In a family as long as there is a son there is a representative of the family capable of establishing the family name and dominion on the face of the earth. When a family is divided and scattered by a loss of family values, those that are left who maintain those values, those ordinances, are obligated to bind themselves together as per the principles of the family and establish it again on the face of the earth. The work of Zion is upon the shoulders of those who will do it. There were men on the Council of Fifty who were not Mormons, nor holding the Priesthood, showing that we are required to work with all good men in the establishment of truth and right, of Zion. We need not be like John; "John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth us not; and I forbade him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part."
To Be Human is Divine
John Taylor said, "We have got this kingdom to build up; and it is not a phantom, but a reality." (Journal of Discourses ?:??) "It was accepted Mormon doctrine that the political kingdom of God was to be established by human effort rather than through divine intervention." (Millennial Star XXIV ‑ l862 ‑ pages 337, 338) What better way to teach and prove one worthy of Godhood/fatherhood/Priesthood than by giving it in a temporal state of existence. To see if the will is there to establish God's kingdom on earth after having given the power to do so. Cicero asked, "What is more divine than reason"? I ask, "What has God asked of us except to be divine."