Moroni 3:1 the elders of the church, ordained priests and teachers
The priesthood offices of
elder, priest, and teacher were different among the Nephites than they are
today. First of all, the Nephites did not have the Aaronic Priesthood among them
because none of the Nephites or Mulekites were of Levitical descent. Even after
Christ appeared to them, there is no scriptural evidence that he established
the preparatory priesthood among them (see Footnote). Therefore, all
three offices, Elder, Priest, and Teacher, were offices within the Melchizedek
priesthood.
In DC 20, the Lord describes
the various offices in the priesthood and their individual functions. However,
the Book of Mormon does not contain a passage which explicitly describes the
different offices and their functions. Therefore, we are left to piece together
the structure of the priesthood hierarchy. The four offices within the
Melchizedek Priesthood, as practiced among the Nephites, are discussed in hierarchical
order:
High Priest: This calling is spoken of from the days of
Alma to the coming of Christ. It is the same office held by the ancient
Patriarchs (see Alma 13:1-14, DC 107:10). First mentioned in connection with
Alma, the elder (Mosiah 23:16), the office was held by the supreme leader of
the church. His calling was analogous to that of the President of the Church.
While initially, there was only one High Priest, eventually, others were given
the same office in conjunction with their ecclesiastical jurisdictions (see
Alma 30:20; 46:6). Finally, the office had become corrupted by wickedness (3 Ne
6:20-21) and was not mentioned after Christ’s visit.
Elder: Elders were subordinate to the high priest, as they
were ordained by him (Alma 4:7; 6:1). Although mentioned infrequently prior to
Christ’s visit, they were responsible for presiding and watching over the
church (Alma 6:1), ordaining Priests and Teachers (Moro 3:1), administering the
sacrament (Moro 4:1), and overseeing church discipline (Moro 6:7).
Priest: Priests were ordained by the Elders or the High
Priest (Mosiah 18:18, Moro 3:1). They are most frequently mentioned in
connection with Teachers. The Book of Mormon seems to use the terms ordain,
consecrate, and appoint in a synonymous fashion when speaking of
the calling of Priests and Teachers (2 Ne 5:26, Jarom 1:11, Mosiah 23:17;
25:19, Alma 4:7; 15:13; 23:4; 45:23, Moro 3:1). The frequent mention of this
office signifies that both Priests and Teachers were commonly ordained and were
the “workhorses” of the priesthood. Alma ordained a Priest for every 50 members
of the church (Mosiah 18:18). Their duties were to preside and watch over the
church, preach repentance, teach the gospel, assist in matters of church
discipline, and administer the sacrament (Alma 6:1, Moroni 3:3, Mosiah 18:18;
26:7, Moro 4:1). Their calling was greater than that of a teacher because
teachers brought sinners to the priests for judgment (Mosiah 26:7).
Teacher: Teachers were ordained by the Elders or the High
Priest (Alma 15:13, Moro 3:1). They are most frequently mentioned in connection
with Priests (2 Ne 5:26, Jarom 1:11, Mosiah 23:17; 25:19, Alma 4:7; 15:13;
23:4; 45:23, Moro 3:1). The frequent mention of this office signifies that both
Priests and Teachers were commonly ordained and were the “workhorses” of the
priesthood. Their duties, other than to teach and preach, are not mentioned.
They were subordinate to teachers (Mosiah 26:7), and, interestingly, were not
mentioned as officiators in the administration of the sacrament (Moro 4:1).
“The
priests and teachers referred to throughout the Book of Mormon were often two
distinct groups, even though the book often attributes teaching functions to
its priests. The terms priests and
teachers are mentioned in close proximity of one another twenty-two times in
the Book of Mormon, and in every instance except one ‘teachers’ are mentioned
after ‘priests,’ suggesting that they might represent a subordinate priesthood
office among the Nephites as they do in the Church today.” (Daniel C.
Peterson, Book of Mormon Symposium Series, Mosiah, edited by PR
Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 195)
Bruce R. McConkie
“Even during the Mosaic dispensation
there were no Aaronic Priesthood holders among the Nephites, for there were no
Levites among them, and the Aaronic Priesthood in that day was confined to the
sons of Levi. The priests and teachers among the Nephites held the Melchizedek
Priesthood.” (A New Witness for the Articles of Faith, p. 348)
Moroni
3:2-3 The ordination of priests and teachers
We
can’t help but compare the Nephite methods of ordination to our own. Although
from a doctrinal standpoint, we tend to focus on the similarities, the
differences are just as interesting and informative. The fact that there are differences
between the Nephite practice and today’s practice reminds us that the
particulars are not as important as the essentials. The essentials are that the
ordination occurs in the name of Jesus Christ, by the laying on of hands, and
by one who has authority. The particulars can differ without offending God or
nullifying the ordinance.
At
times, we can become too concerned with what is said—in effect, we become
paralyzed in a preoccupation with form over function. This sort of procedural
rigidity is not necessary. The Church has given priesthood leaders guidelines
which should be followed. But if a particular is left out, we should not be too
concerned, as long as the essentials were covered. See also DC 20:60.
The
Nephites
1. Prayed unto the
Father
2. Layed their hands
upon them
3. States that the ordinance is performed in
the name of Jesus Christ
4. Ordained them to be a priest or teacher
5. Described the duty of the office
6. Closed with Amen.
The
Mormons
1. Lay their hands upon the individual’s head
2. Call the person by his full name.
3. State that the ordinance is performed by the
authority of the priesthood.
4. Confer the Aaronic or Melchizedek
priesthood, unless it has already been conferred.
5. Ordain to a specific office in the Aaronic
or Melchizedek priesthood and bestows the rights, powers, and authority of that
office.
6. Add words of blessing as the Spirit directs.
7. Close in the name of Jesus Christ. (adapted
from the Melchizedek Priesthood Leadership Handbook, 1990, p. 12)
Moroni
3:4 they ordained them by the power of the Holy
Ghost
Didn’t
Moroni mean to say that they ordained them by the power of the priesthood? No,
he did not. Of course, they were ordained by the power of the
priesthood, but there is a relationship between priesthood and the Holy Ghost
that we sometimes don’t fully understand.
“Without the Holy Ghost there can be no
revelation, and without revelation there can be no priesthood, for the
priesthood is the authority to speak for God. Having discussed the various
orders of the priesthood, the Prophet said: ‘The Holy Ghost is God’s messenger
to administer in all those priesthoods’ (Teachings, p. 323). Thus we
find Moroni saying, ‘And after this manner did they
ordain priests and teachers, according to the gifts and callings of God unto
men; and they ordained them by the power of the Holy Ghost, which was in them’ (Moroni
3:4). Similarly, the revelation that lays the foundation of the government of
the Church in this dispensation states: ‘Every
elder, priest, teacher, or deacon is to be ordained according to the gifts and
callings of God unto him; and he is to be ordained by the power of the Holy
Ghost, which is in the one who ordains him’ (D&C 20:60)…Having said
that without the Holy Ghost there can be no priesthood, let us now say,
conversely, that without the priesthood there can be no gift of the Holy
Ghost.” (Millet & McConkie, Joseph Smith: The Choice Seer, chap. 5,
“The Priesthood and the Holy Ghost”)
“How is the Holy Ghost Involved in
Ordinations? A man may properly wire
his house for electricity, observing the code most carefully. Still, if the
power company refuses to connect him to the power source, no lights or heat
will come on in his house. He could turn switches to no avail…The Prophet
Joseph Smith said the following:
‘We believe in the gift of the Holy
Ghost being enjoyed now, as much as it was in the Apostles’ days; we believe
that it is necessary to make and to organize the Priesthood, that no man can be
called to fill any office in the ministry without it; we also believe in
prophecy, in tongues, in visions, and in revelations, in gifts, and in
healings; and that these things cannot be enjoyed without the gift of the Holy
Ghost.’ (Teachings of the Prophet Joseph Smith, p. 243)
“Elder James E. Talmage
illustrates the sustaining influence of the Holy Ghost in the callings and
operations of the priesthood:
‘Ordination of Men to the Ministry, as
sanctioned by scriptural precedent and established by direct revelation of God’s
will, is to be effected through the gift of prophecy and by the impositions of
hands by those who are in authority. By prophecy is meant the right to receive
and the power to interpret manifestations of the divine will.’ (Articles of
Faith, p. 182)” (Book of Mormon Student Manual, 1981, p. 508)
Evidence that the Aaronic Priesthood was not had among the Nephites, even after the visitation of Christ:
1) The terms Aaronic Priesthood or Levitical Priesthood
are never mentioned in the Book of Mormon.
2) No Book of Mormon prophet discusses the differences
between the lesser priesthood and the higher priesthood.
3) The offices of Bishop and Deacon are never mentioned
in the Book of Mormon.
4) When the offices of Priest and Teacher are mentioned,
it is in connection with the higher priesthood.
5) The language used in ordaining priests and teachers
never refers to the Aaronic Priesthood. Today, when a convert is ordained a
priest, the following language is used, “I confer upon you the Aaronic
Priesthood and ordain you to the office of a priest.” Among the Nephites, this
ordination never mentioned conferring either the Melchizedek or the Aaronic
Priesthood (presumably because the only priesthood held among them was the
Melchizedek). Hence, the language of their ordination is, ‘In the name of Jesus Christ I ordain you to be a priest,
(or, if he be a teacher) I ordain you to be a teacher…’ (Moro. 3:3).
6) The people were so righteous for four generations
after Christ’s ministry that a preparatory priesthood may not have been
necessary.
7) Having told the Nephites that the Law of Moses was
fulfilled in Him (3 Ne. 12:19; 15:2-9), why would Jesus then establish that
priesthood associated with the lesser law?
Evidence that the Aaronic Priesthood was had among the Nephites after the visitation of Christ:
Joseph
Fielding Smith said so: “When the Savior came to the
Nephites, he established the Church in its fulness among them, and he informed
them that former things had passed away, for they were all fulfilled in him. He
gave the Nephites all the authority of the priesthood which we exercise today.
Therefore we are justified in the belief that not only was the fulness of the
Melchizedek Priesthood conferred, but also the Aaronic, just as we have it in
the Church today; and this Aaronic Priesthood remained with them from this time
until, through wickedness, all priesthood ceased. We may be assured that in the
days of Moroni the Nephites did ordain teachers and priests in the Aaronic
Priesthood; but before the visit of the Savior they officiated in the
Melchizedek Priesthood.” (Answers to Gospel Questions, 1:124-26.)