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The priesthood of God is the ministering arm for the Lord’s
work on earth. There are several Christian churches today with
a formal priesthood as part of its ecclesiastical operations.
Only two Christian churches claim to have an unbroken
apostolic succession as part of their priesthood: the Catholic
Church and the Church of Jesus Christ of Latter-day Saints.
This section will explore priesthood and the ministry in four
parts: 1) structure and
authority; 2) healings and
blessings; 3) marriage and
celibacy; and 4) ministry wages and
earnings. |
STRUCTURE AND AUTHORITY
God is orderly: Reading the scriptures and patiently observing
the natural world brings this comforting assurance into full
view. God gives authority to certain men to act in his name.
In this way he organizes and administers his Church and avoids
the confusion that comes when many claim to have authority
from God. Slowly, methodically, this process has proceeded
over the millennia, and it has been painstakingly recorded in
the Old and New testaments and other sacred texts. The
methodology of this structure and authority of the priesthood
differs among Christian churches.
Priesthood Definition and Authority
At the most basic level, the priesthood is defined as “the
power and authority of God” (Gospel Principles, 81). It was by
the power of the priesthood that the heavens and earth were
created and the universe is maintained in its perfect order.
Through the power of the priesthood, the Lord achieves his
ultimate mission “to bring to pass the immortality and eternal
life of man” (Moses 1:39).
There was a priesthood of God before, during, and after the
ministry of Jesus Christ. When Christ was upon the earth, he
ordained Apostles to lead his Church and “gave them the power
and authority of the priesthood to act in his name” (Mark
3:13-15; John 15:16; Gospel Principles 82).
Priesthood authority from God is required to perform the
ordinances such as baptism, confirmation, the blessing and
passing of the sacrament, administering to the sick,
performing special blessings, and the administration of temple
ordinances.
Priesthood Structure
It would be difficult to outline the structure of the
priesthood in every Christian Church today. Instead we have
elected to present the structure of the priesthood as it
exists in the Church of Jesus Christ of Latter-day Saints,
which most closely resembles that which has been outlined in
the scriptures, most notably the Bible. The priesthood is
divided into the Aaronic Priesthood (the lesser priesthood)
and the Melchizedek Priesthood (the greater priesthood). The
Aaronic Priesthood is sometimes referred to as the
“preparatory priesthood.”
Aaronic Priesthood
The Aaronic Priesthood originated in the time of Moses and was
conferred upon Aaron and his sons to administer in the
ecclesiastical duties of God (Num. 18:1). Today, Aaronic
Priesthood holders administer the outward ordinances of
repentance and baptism (D&C 107:13–14, D&C 107:20).
The offices within the Aaronic Priesthood today include
deacon, teacher, priest, and bishop. Within a local church (or
ward), the Aaronic Priesthood is organized into a deacon’s
quorum, a teacher’s quorum, and a priest quorum.
Deacon:
Deacons perform duties such as passing the sacrament, ushering
during Sunday services or special occasions, helping to
maintain and clean Church buildings and grounds, assisting
priesthood leaders, and fulfilling special Church assignments
such as the collection of fast offerings.
Teacher:
In addition to the duties of a deacon, teachers take an active
role in helping Church members live the commandments,
including home teaching. Teachers are also tasked with the
preparation of the bread and water for the sacrament.
Priest:
In addition to the duties of a deacon and teacher, priests may
baptize members, bless the bread and water of the sacrament,
and actively preach the gospel. A priest, in preparation for
the Melchizedek Priesthood, may ordain deacons, teachers, and
other priests. If there are no Melchizedek Priesthood holders
available, a priest may officiate at Church meetings.
Bishop:
A bishop holds the Melchizedek Priesthood in the office of a
high priest and presides over the Aaronic Priesthood within
the ward he is assigned—specifically as the president of the
priest’s quorum. The bishop is the leader and presides over
the entire ward and is responsible for the spiritual
well-being of every individual who lives within the geographic
boundaries of his ward—regardless of their religious
affiliation. Bishops are given the gift of discernment in
order to act in their stewardship as the Common Judge in
Israel.
Melchizedek Priesthood
Melchizedek Priesthood holders are given the power and
authority to lead the spiritual work of the church, including
the preaching of the gospel and the administration of the
ordinances within temples. The President of the Church of
Jesus Christ of Latter-day Saints is the presiding high priest
over the world-wide Melchizedek Priesthood.
The offices within the Melchizedek Priesthood include elder,
high priest, patriarch, seventy, and apostle. Within a ward,
the Melchizedek Priesthood is organized into an elders quorum
and a high priest group. The high priest group is part of a
stake-wide high priest quorum presided over by the stake
president.
Elder:
Each Melchizedek Priesthood holder can be referred to as an
elder, with all elders being called to “teach, expound,
exhort, baptize, and watch over the Church” (Gospel
Principles, 90). Elders can lead or participate in the
ordinance of confirmation in which the gift of the Holy Ghost
is bestowed by laying on of hands. Elders can administer to
the sick, bless children of record, and preside at Church
meetings as appropriate in the absence of a high priest.
High Priest:
A high priest is a Melchizedek Priesthood holder who is put in
charge of the spiritual affairs of a particular entity or
geographic area. Members of bishoprics, stake presidencies,
mission presidencies, high councilors, and other selected
leaders of the church must be ordained high priests. A high
priest retains all of the spiritual privileges of an elder.
Patriarch:
A patriarch is called to give special blessings to the Church.
“Patriarchal blessings” provide guidance and insight to those
who receive them. See Genesis 49 where Jacob gave his sons
blessings that closely resemble that of modern day patriarchal
blessings.
Seventy:
Seventies are General Authorities of the Church who are called
as “special witnesses” of Jesus Christ to the entire world and
help administer in the affairs of the Church. There are
several quorums of seventies that currently serve within the
Church of Jesus Christ of Latter-day Saints.
Apostle:
Like the seventies, apostles are also special witnesses of
Jesus Christ to the world and administer in the affairs of the
Church as prophets, seers, and revelators. There are twelve
apostles and together they form the Quorum of the Twelve
Apostles; however, members of the first presidency may also be
set apart as members of the Quorum of the Twelve Apostles.
Apostles are given all of the keys of the kingdom of God on
earth, but only the President of the Church “actively
exercises all of the keys…the others act under his direction”
(Gospel Principles, 91).
Priesthood Qualifications
One will find varying degrees of academic qualifications
required to exercise the priesthood in various Christian
Churches. For instance, there are substantial academic
requirements to hold the priesthood in the Catholic Church
(undergraduate and graduate studies), but no such academic
requirements for the priesthood in the Church of Jesus Christ
of Latter-day Saints.
With respect to professional qualifications for the priesthood
we are reminded of the admonition of Paul to the Corinthians
that “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” (1 Cor. 1:27).
In this letter to Timothy Paul clearly details the
requirements for a bishop: “A bishop then must be blameless,
the husband of one wife, vigilant, sober, of good behavior,
given to hospitality, apt to teach; Not given to wine, no
striker; not greedy of filthy lucre; but patient, not a
brawler, not covetous. One that ruleth well in his own house,
having his children in subjection with all gravity. (For if a
man know not how to rule his own house, how shall he take care
of the church of God?)…” (1 Timothy 3:2-5).
A true Christian priesthood holder must be a “worthy male” and
receive the priesthood from those with authority to grant it.
This simplicity is in line with what was intended in the
scriptures, providing spiritual and practical application.
Although education can greatly enhance a person’s ability to
minister, having the companionship of the Holy Ghost is far
more valuable than having an academic degree.
In the Church of Jesus Christ of Latter-day Saints the
priesthood is available to all worthy male members of the
Church. It is granted “by the laying on of hands by those who
are in authority, to preach the Gospel and administer in the
ordinances thereof” (Articles of Faith 1:5). There are no
academic or professional requirements to hold the priesthood.
However, readiness for any leadership calling takes into
account reliable evidence of such readiness, and this evidence
can include educational and professional achievements.
Conclusion
The priesthood is the power of God on earth given to those who
are worthy and willing to minister to the children of God. The
division of the priesthoods into two parts, the Aaronic and
the Melchizedek, is a wise and correct organization of these
powers. Although it is clear that Jesus fulfilled the Law of
Moses, he did not do away with everything under the Law of
Moses—such as the 10 commandments. However, since perfection
cannot be obtained through the Aaronic Priesthood alone (Heb
7:11-12), there is a need for the Melchizedek Priesthood in
combination with the Aaronic Priesthood.
 PRIESTHOOD POWER – HEALINGS
AND BLESSINGS
The priesthood of Jesus Christ has power from God for the
blessing of his children on earth. Certainly such power
includes the power to heal and bless. Otherwise the priesthood
is merely ceremonial, and not the power of God on earth.
The Power and Faith to Heal and Bless
Christian doctrine on healing operates under the premise that
healing comes as a result of faith. Therefore, administering
to the sick is always preceded by a request for the blessing
by the person in need or an individual close to that person
(parent, sibling, or other). In doing so the healing comes as
an answer to exercised faith (Matt. 8:5-15).
As the power of God on earth, the priesthood has the authority
and power to heal and bless the faithful. While those who hold
the Melchizedek Priesthood are given the power to anoint the
sick and perform blessings, there are some priesthood holders
who are given the gift of healing the sick, which is a gift of
the spirit. In all cases, holders of the priesthood are urged
to use their priesthood “by persuasion, by long-suffering, by
gentleness and meekness, and by love unfeigned” (D&C 121:41).
Types of Priesthood Blessings
The power to bless can come in the form of anointing the sick
(in whatever state they may be) or to provide a blessing of
guidance and comfort to an individual. The individual need not
be gravely ill, but they must have faith that the Lord Jesus
Christ (or a parent/individual acting on faith in their
behalf), acting through the priesthood, will heal them of
their infirmity. Among the ordinances that include blessings
that can take place through the priesthood are blessings of
children; of comfort and/or guidance; and of healing. There
are blessings that take place during the ordinance of
confirmation, and those that take place when individuals are
set apart in callings. There are also patriarchal blessings
that provide guidance and encouragement, blessings of homes,
and dedication of graves.
Performing the Ordinance of Blessings
Priesthood blessings for healing typically begin with one
priesthood holder anointing the head of the afflicted with
consecrated oil (Oil is consecrated by Melchizedek Priesthood
holders in a separate ordinance). After the anointing with
oil, the priesthood holder who anointed places his hands on
the head of the afflicted, calls the person by his or her full
name, states the authority of the priesthood, recites a simple
prayer regarding the anointing, and closes in the name of
Jesus Christ. This is all done audibly, not in silence.
A second Melchizedek Priesthood holder then places his hands
with those of the first on the person’s head and seals the
anointing: He pronounces a blessing as dictated by the Holy
Ghost, and then closes in the name of Jesus Christ. This too
is done audibly. In an emergency, a single Melchizedek
Priesthood holder can both anoint and seal.
A blessing of comfort is performed by a Melchizedek Priesthood
holder laying his hands upon the head of the desiring
individual, calling the person by his or her full name,
stating the authority of the priesthood, providing a blessing
as dictated by the Holy Ghost, and then closing in the name of
Jesus Christ.
A priesthood holder should be in a state of worthiness when
performing a blessing, performing each blessing in a reverent
and dignified manner, realizing at all times that he is acting
on behalf of the Savior Jesus Christ. In some cases a group of
Melchizedek priesthood holders may perform the blessing. This
is typically done with each priesthood holder having his left
hand on the head of the individual being blessed and his right
hand on the shoulder of the priesthood holder next to him, all
forming a circle around the individual.
Conclusion
John 14:12 which states: “Verily, verily, I say unto you, He
that believeth on me, the works that I do shall he do also;
and greater works than these shall he do.…” Through the
priesthood of God these great works can truly come to pass.
The belief that the power of God can be exercised by men to do
miracles, healings, and blessings of all kinds is certainly
not widespread among the Christian community, but where it is
these marvelous things can happen.
The discovery of the power of the priesthood can make a
profound difference in the lives of a family, a church, a
community, a nation, and even the entire world. Christ meant
for us to do great things in his name. Why not then exercise a
priesthood that actually puts that promise into action to
bless the lives of the children of God?
 PRIESTHOOD MARRIAGE AND
CELIBACY
While the Catholic Church maintains a celibate priesthood,
nearly all other priesthood bearing Christian religions allow
priesthood holders to marry. There is significant debate and
consternation among Catholics about marriage in the
priesthood.
The History of the Celibate Priesthood
For centuries after the ascension of Christ, historical
records indicate that priests, bishops and as many as 39 popes
were married (Kelly, J. N. D. Oxford Dictionary of Popes. New
York, Oxford Press. 1986). In A.D. 325, at the Council of
Nicaea, a proclamation was put forth that outlined that after
their ordination a priest was not allowed to marry. It is
reported that about 60 years later, around A.D. 385, Siricius
severed relations with his wife in order to position himself
to become pope (Padovano, A. Power, Sex, and Church
Structures. A lecture presented at Call To Action, Chicago.
1994). As pope he decreed that priests could no longer have
sexual relations with their wives, moving one step closer to
the celibate priesthood.
Although not substantiated, some hypothesize that the celibate
priesthood came about due to issues of property in the Church.
In the early church, if a priest died there were apparently
questions as to whom the property of the priest belonged—the
wife of the deceased priest, or the church.
Eusebius, a scholar born in A.D. 260, who was made Bishop of
Caesarea in 314, provided valuable insights into the marriages
of the apostles and his concerns on the subject of celibacy in
the Catholic Church. Eusebius was not in favor of a celibate
priesthood and stated his concerns freely in several letters
and writings.
Proponents of a married priesthood generally point immediately
to the fact that Peter and several of the apostles were
married men, and this tradition continued into the second and
third century when, it is widely believed, most priests in the
Catholic Church were married. It was around this same that
Gnosticism put forward the unfounded assertion that marriage
had a negative impact on the lives of men and women alike.
One can see from this brief history that celibacy in the
Catholic Church evolved over time. The apostle Bruce R.
McConkie infers that the requirement of celibacy is a part of
the great apostasy, being contrary to such scriptures as
Hebrews 13:4, Genesis 1:28, and 1 Timothy 4:1-3. McConkie
explains that many have used the writings of Paul to support
the doctrine of celibacy, but that such justifications are
distorted (Mormon Doctrine, 118-119).
The Celibate Priesthood Limits Vocations
In the book, Full Pews and Empty Altars: Demographics of the
Priest Shortage in United States Catholic Diocese, the authors
state that by the year 2005, the U.S. will have experienced a
40% decrease in the total number of priests from 1965 levels,
while at the same time experiencing a 65% increase in the
number of Catholics (Schoenherr and Young: Full Pews, Empty
Altars, 1993; University of Wisconsin Press). If these
projections are correct, the doctrine of a celibate priesthood
could be one of the main reasons for this unfortunate lack of
priests.
Conclusion
Much has been written about celibacy in the Catholic Church.
Many faithful members of the Catholic faith argue that
allowing priests to marry would help the Church to prosper in
a multitude of ways. When one studies the history of celibacy
and associated aberrations in the Catholic Church, one can
begin to understand how a practice became a doctrine and found
its way into the Catechism—despite scriptural evidence to the
contrary.
The scriptural and historical support for a married priesthood
is overwhelming. Furthermore, common spiritual sense about the
role God gave to man mortality suggests that celibacy,
although a noble intention in showing commitment and sacrifice
to the Lord, is incompatible with the nature God gave man.
Consider the scripture from Genesis 2:18: “It is not good that
the man should be alone; I will make him an help meet for
him.”
Both married and unmarried men should be permitted to hold the
priesthood. Like all members of the Church, priesthood holders
must live the law of chastity, which states: “We are to have
sexual relations only with our spouse to whom we are legally
married. No one, male or female, is to have sexual relations
before marriage. After marriage, sexual relations are
permitted only with a spouse” (Gospel Principles, 249).
 MINISTRY WAGES AND EARNINGS
Should a priesthood holder or any minister be paid for his
services to a community or congregation? This question can
evoke a wide variety of emotions among members and clergy of
various Christian sects. There are scriptural references that
suggest the answer is no, while there are a few scriptures
that imply a limited form of living compensation is
acceptable.
The Scriptures Discourage a Paid Ministry
There are several passages in the Bible that warn against a
paid ministry, or clearly indicate the need to avoid
compensation for religious service. In 1 Peter 5:2, Peter
admonishes the priesthood to “Feed the flock of God which is
among you, taking the oversight thereof, not by constraint,
but willingly; not for filthy lucre, but of a ready mind.”
Jesus confirmed this principle when he said “...freely ye have
received, freely give” (Matthew 10:8). Other such scriptures
can be found in Luke 10:4, John 10:12, 1 Thes. 2:9, 2 Thes.
3:8, Titus 1:6,11, and Acts 20:33.
We once again turn to the Church of Jesus Christ of Latter-day
Saints as an example of Bible-based Christian practices, this
time having to do with the unpaid ministry. Boyd K Packer of
the Quorum of the Twelve Apostles had this to say about a lay
clergy and operation that operates without any form of
compensation: “In the Church of Jesus Christ of Latter-day
Saints there is no paid ministry, no professional clergy, as
is common in other churches. More significant even than this
is that there is no laity, no lay membership as such; men are
eligible to hold the priesthood and to carry on the ministry
of the Church, and both men and women serve in many auxiliary
capacities. This responsibility comes to men whether they are
rich or poor, and with this responsibility also comes the
authority. There are many who would deny, and others who would
disregard it; nevertheless, the measure of that authority does
not depend on whether men sustain that authority, but rather
depends on whether God will recognize and honor that
authority.” (Boyd K. Packer, “Follow the Brethren,” Tambuli,
Sept. 1979, 53)
Derek A. Cuthbert of the Seventy wrote: “Over the years of my
membership in The Church of Jesus Christ of Latter-day Saints,
I have greatly appreciated the opportunities for service, for
there is no paid ministry. Every worthy male member of the
Church above the age of twelve may hold an office in the
priesthood. Similarly, the girls and women of the Church
receive many assignments to lead and teach and serve. Each
family is visited monthly by priesthood home teachers, who
care for their needs, and by visiting teachers from the
women’s Relief Society, whose motto is ‘charity never faileth’”
(Elder Derek A. Cuthbert, “What’s the Difference?” Ensign,
Nov. 1985, 24).
There are volunteer opportunities in nearly all Christian
churches today, but a very few that operate without some form
of paid ministry. The key to avoiding the issues that a paid
ministry can cause is to structure the church in such a way
that the ministry is spread among many. By spreading the work
among many, the church can avoid the need for one (or a few)
to shoulder the bulk of the load for ministry and
administration, resulting in the need for salaries to be paid.
Conclusion
The best way to get Christians involved in the building of the
Kingdom of God on earth is to give them something meaningful
to do in service. Service can be motivated by a sense of duty,
but is always best done out of the love of God and a
charitable heart. Motivation should never come as a result of
financial compensation.
Without requiring stringent academic requirements for the
priesthood or compensation of any kind, relying completely on
the inspiration of the Lord and the faith of Church members,
the ministry of Jesus Christ changes lives, grows, and is
astonishingly effective. One can’t help but think that this is
exactly the way the early church operated, where men such as
the apostles had to earn a living while fulfilling their
ecclesiastical duties. If there was support rendered, it was
merely that which sustained life and nothing more.
Doctrinal
Study: The Lord's
Church: Priesthood and Ministry
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