Priesthood: What Is It? Its Restoration

PRffiSTHOOD—WHAT IS IT?—ITS RESTO- RATION. BY ELDER JOSEPH E. TAYLOR, OF THE RRESIDENCY OF THE SALT LAKE STAKE OF ZION.

If we were to examine the lexicons that are recognized au- thority in civilized nations, we would signally fail in obtaining a true definition of the word. Webster defines it, "The office of a priest; the order composed of priests." To our mind, this expla- nation is very vague. Were we to consult the writings of all the Protestant theo- logical divines of the past centuries, for a true definition of the word, we would retire from the research fully satisfied that they had utterly failed to grasp the subject; much less define it. If we should enter the Catholic world, we would find an attempt made to answer the question as follows: It consists of a pope, who is God's vicegerant on earth, the principal authorities under him be- ing, cardinals, arch-bishops, bishops and fathers; each possessing certain delegated powers to be exercised by them in their several spheres. But as we proceed to obtain further information, we soon become lost in a labyrinth of uncertainty and doubt, due to the fact that the guide-posts themselves along the tangled path- ways are misleading and uncertain. Where shall we go; to what source shall we look for a true and undisputable answer to the question: "What is priesthood?" We reply: To God, our Father, in whom is centered all there is of the Holy Priesthood. This we desire to prove by evidence so clear and forceful as to leave no room for uncertainty or doubt. And

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further, also prove that our Father has delegated this authority to others, to be used for certain specific purposes. It is called the Priesthood after the order of Melchisedek. In

Genesis, 14: 18, he (Melchisedek) is called the king of Salem (Shiloam), or king of peace. Alma, Book of Mormon, 13: 19, says of him, "There were many before him, and also there were many afterwards, but none were Read the whole chapter. greater." The Prophet Joseph says of him: "He held the keys and power of endless life." (History of Joseph Smith, August 18, 1843.) The reason why it is called the Priesthood after the order of Melchisedek is given in the book of Doctrine and Covenants, sec- tion 107: 2-4:

Why the first is called the Melchisedek Priesthood, is because Mel- chisedek 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 repetion of his name,they, the church, in ancient days, called that Priesthood after Melchisedek, or the Melchisedek Priesthood.

We might consistently go further back and say, it is the Priest- hood after the order of our Father who undoubtedly conferred it in its fullness, or delegated to others the authority to confer it, upon his Son; for Jesus many times expressed himself as having received all he possessed from his Father. What are we to understand by the word "order," as used in this connection: the Priesthood after the order of Melchisedek, or after the order of the Son of God? We find an answer to this ques- tion in the Pearl of Great Price, page 17. Enoch is relating a conversation between the Lord and Father Adam, at which time the plan of salvation is fully explained. Adam, having been bap- tized, receives the Holy Ghost. The record says: Thou art after the order of him who was without beginning of days or end of years; from all eternity to all eternity. Behold, thou art one in me, a son of God, and thus may all become my sons. Amen.

Paul in writing to the Hebrews, (7: 3,) says of this Priest- hood, that it is "without father, without mother, without descent,

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having neither beginning of days, nor end of life; but made like unto the Son of God." In other words, it is without genealogical data. It existed from all eternity, and will exist to all eternity. There never has been wanting intelligences to exercise its

authority, or to use its powers in the administration of its sacred ordinances, when mankind were worthy of such ordinances. See Compendium, page 65. In this same chapter, Hebrews 7: 14-17, we read:

For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning Priesthood. And it is yet far more evi- dent: for that after the similitude of Melchisedek there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth. Thou art a priest for ever after the order of Melchisedek."

From the foregoing, it is evident that this Priesthood always existed: that it does not belong essentially to this earth, and can- not be obtained as earthly possessions are obtained. It must be bestowed, and that, too, by ordination. We have no positive record of any person or persons having conferred upon the Savior the Holy Priesthood. The Jewish nation were without the authority of the Melchisedek Priesthood, consequently we must look else- where for evidences upon this point. Because the higher Priesthood was not upon earth when Jesus came, or at many other times in the history of this earth, was it impossible to have it bestowed when the necessity existed? We answer: It was not, for the Son of God himself must receive ordination thereto, as well as baptism, even if it should require the immediate presence and direct admin- istration of the Father. We read of his baptism, and of his receiving the Holy Ghost. His transfiguration is also spoken of, when Moses and Elias appeared and Peter asked that a tabernacle for each one be built. We may imagine why these worthy ones appeared to Jesus, at this time; but the record is silent upon this point, and we will not indulge in conjecture. In Hebrews 7: 20, Paul declares that he (Jesus) was made a priest by an oath by him that said unto him, "Thou art a priest for ever after the order of Melchisedek." Again, verse 24: "This

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man, [Jesus] because he continueth ever, hath an unchangeable priesthood." In the year 1841 — the exact date is not given —the Prophet Joseph in answer to the question, "Was the Priesthood of.Mel- chisedek taken away when Moses died," replies, that all Priesthood is Melchisedek, but there are different degrees or portions of it. That portion which brought Moses to speak with God face to face was taken away; but that which brougt the ministry of angels re- mained. All the prophets had the Melchisedek Priesthood and were ordained by God himself. This is not strange, for in tracing Moses' authority, who was ordained by Jethro, we go back to Esaias who "received it under the hand of God." (Doctrine and Covenants, Section 84: 12.) After such a declaration there need be no question about the divine authority of the Savior of the world, although there is no record of the time and place of his ordination. Neither is there any record of the time and place when these several prophets were ordained, yet we do not question the statement above named. Is the Priesthood upon the earth today? If so, how was it obtained? This is a very important question, for if the Holy Mel- chisedek Priesthood is not upon earth, then the religion of the Latter-day Saints is a myth, and the elders of The Church have not only been deceived themselves, but they have unwittingly deceived others. Joseph Smith, the prophet of this last dispensation, from whom has come to us all the authority of the Priesthood, claims to have received every key of authority and power that was ever conferred upon prophets and apostles in the past ages; also that he had received authority to exercise the various functions and powers of the several offices of this Priesthood for the salvation and redemption of the living and the dead; for to this end was the Priesthood restored and bestowed. This is a full and complete an- swer to our question, what is, or in other words, what constitutes, Priesthood? We return now, to the question. Is the Priesthood upon the earth? If so, how was it obtained?

The church of Rome claims an unbroken line of Priesthood from the Apostle Peter down to this day. The Latter-day Saints claim that it was taken from the earth, and not one vestige re-

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mained after the year 421, when Moroni closed his record, saying, "And now I bid unto all, farewell. I soon go to rest in the para- dise of God, until my spirit and body shall again reunite." (Book of Moroni, last verse.) We might add to our statement: Unless a portion of it remained with the Ten Tribes in the north country, who have been lost to the rest of mankind for fully twenty-five centuries of our time. (Ill Nephi 21: 26; also 15: 15-24; Second Esdras, Apocrypha 13: 39-47; Doctrine and Covenants, section 133: 26-34.) Moroni, the messenger who appeared to Joseph after the visit of the Father and the Son, did not claim any authority to restore the Priesthood. The extent of his authority, for the present at least, was to bring forth and deliver to Joseph the record which, in the year 421, he had sealed up and hid in the hill Cumorah, near Manchester, Ontario County, New York, and which he delivered to Joseph on September 22, 1827. But he spoke concerning the restoration of the Priesthood which would shortly be. This record now translated is called the Book of Mormon. (See Doctrine and Covenants, section 20: 6-13, for explanation.) The Apostle Peter held the presidency or, in other words, was the chief apostle after Jesus. I am fully satisfied that it was ac- cording to the will of God that Peter, James and John should be the instruments in restoring the Priesthood to the earth. The two first-named had suffered martyrdom and undoubtedly had been resurrected; John had been translated, and, as such, they appeared to Joseph and Oliver and ordained them to the apostle- ship. We quote: And also with Peter, James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and special witnesses of my name, and bear the keys of your ministry, and of the same things which I revealed unto them. (Doctrine and Covenants, section 27: 12.)

Here, then, is Peter, James and John who were ordained by Jesus himself to the apostleship in Palestine now sent by him to ordain Joseph and Oliver to this power, he being only the second

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removed from Jesus to receive the Priesthood. Peter first, Joseph next. In the 13th verse of this same section we find the following:

Unto whom I have committed the keys of my kingdom, and a dis- pensation of the Gospel for the last time; and for the fullness of times, in the which I will gather together in one all things both which are in heaven and which are on earth.

To further establish the authority of these three to ordain Joseph and Oliver apostles, we will refer to section 128: 20:

The voice of Peter, James, and John in the wilderness between Har- mony, Susquehanna County, and Colesville, Broome County, on the Sus- quehanna River, declaring themselves as possessing the keys of the kingdom, and the dispensation of the fullness of times.

We have the exact date of the ordination of Joseph and Oliver to the Aaronic Priesthood, by John the Baptist, which was May 15, 1829; (section 13,) but we have not the exact date of their ordination to the Melchisedek Priesthood. It certainly was after their ordination to the Aaronic Priesthood, and must have been between that time and the June following. In a revelation given June, (no day) 1829, the Lord said to Oliver and David Whitmer:

I speak unto you, * * * as unto Paul mine apostle, for you are called even with that same calling with which he was called.

(Doctrine and Covenants, section 18: 9.)

Although Joseph is not mentioned in this connection, yet it is evident that he had been called and ordained,' for the Lord said, April, (no day), 1830:

Which commandments were given to Joseph Smith, Jun., who was called of God, and ordained an apostle of Jesus Christ, to be the first elder of this Church; and to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be second elder of this Church, and ordained under his hand. (Doctrine and Covenants, section 20: 2-3.)

Having established the authority of Joseph Smith and others as apostles of this last dispensation, we might follow with profit the history of the calling and ordaining the Twelve to the apostle- ship. The Lord said,

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And now, behold, there are others who are called to declare my gos- pel, both unto Gentile and unto Jew; yea, even Twelve, and the Twelve shall be my disciples, and they shall take upon them my name. (Doc-

trine and Covenants, section 18: 26-27.)

In the 37th verse, of this same section, the Lord made the following appointment: "And now, behold, I give unto you, Oliver Cowdery, and also unto David Whitmer, that you shall search out the Twelve," etc. In the 47th verse: "Behold I, Jesus Christ, your Lord and your God, and your Redeemer, by the power of my Spirit have spoken it. Amen." This is the authority, which these men received direct from heaven to select the first Twelve in this dispensation. No time was specified when this selection was to be made. It was not until the 14th day of February, 1835, (five years and eight months afterwards,) in a special meeting of the brethren who constituted the membership of Zion's camp, that the subject of choosing the twelve was considered. Upon this occasion, Joseph asked the brethren if they were willing that the Spirit of the Lord should dictate in the choice of the elders to be apostles. All ex- pressed an anxious desire to have it The three witnesses to so. the Book of Mormon, viz: Oliver Cowdery, David Whitmer and Martin Harris, each prayed in turn; they were then blessed by the laying on of hands by the presidency. Then, according to the revelation given in June, 1829, they made choice of the following persons: Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson, William E. McLellan, John F. Boynton, Orson Pratt, William Smith, Thomas B. Marsh, Parley P. Pratt. The first one ordained was Lyman E. Johnson. The history of Joseph Smith, of February 14, 1835, gives the words of the blessing received, also the solemn charge which was given to them upon this occasion. Thomas B. Marsh and Orson Pratt were absent on missions, at this time; they returned the following April, and were then ordained apostles. On May 2, 1835, a grand council was held, at which time the Prophet defined the order to be observed by the twelve, when in council, as follows: They should take their seats according to age; the oldest to

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i)e seated at the head and preside in the first council; the next oldest, in the next council, and so on, until the youngest had pre- sided; and then begin with the oldest again. Although Lyman E. Johnson was the first one ordained, he being the youngest, he took No. 12; Thomas B. Marsh, No. 1, he being the oldest; D. W. Patten, No. 2; Brigham Young, No. 3; and so on to the 12th. After the death of David W. Patten, and the apostasy of some of the twelve, their places were filled by others who were ordained to the same calling. Then it was that their numerical position in the quorum was determined by the date of their ordination, and not by age. This rule has been observed since that time. Until the apostasy of Thomas B. Marsh, he was always recog- nized as the president of the quorum. In the history of Joseph Smith, under date of January 22, 1836, the following appears: "We (the presidency) then laid our hands upon Elder Thomas B. Marsh who is the president of the twelve," etc. (See also section 1:12, 16.) In a revelation dated January 19, 1841, the Lord said: "I give unto you my servant Brigham Young, to be a president over the Twelve traveling Council," at which time he names the other members of the council. Fivenew names were given, with in- structions also to ordain another to the same calling as David W. Patten who had died; but that no man could take his Priesthood from him. Lyman Wight was ordained an apostle, April 8, 1841, he making the sixth new member of the council of twelve. We will not follow the changes that have occurred in that body down to the present time, but speak of other appointments and authority which was conferred upon the prophet, by persons who had committed to them a certain specific charge to perform a particular work, but had not been able to accomplish it in their life time, notably, Moses, Elias and Elijah who appeared to Joseph in the Kirtland temple, Sunday, April 3, 1836, in the afternoon of that day. (Doctrine and Covenants, Section 110.) In relation to the authority of these three worthy men in their several callings, read the history of Joseph Smith, March 10, 1844. Their appear- ance at this time was an additional testimony that God had accepted the Kirtland temple. It was also a recognition of Joseph's author-