Gramps,

I have been told that when concluding a priesthood blessing, we shouldn’t use the words “I seal this blessing upon you.” I can’t find any reference regarding this. The Church instruction always says to end in the name of Jesus Christ. I realize the term is used by patriarchs to refer to anointing and to temple sealing, but I can’t find a reference to it for other priesthood blessings.

Mark

Answer

Mark,

That’s a really thoughtful question, Mark—and honestly, it’s one of those things a lot of people hear in passing but then can’t quite track down in official sources. You’re not alone in wondering where that idea comes from.

In the teachings and practices of The Church of Jesus Christ of Latter-day Saints, priesthood blessings are meant to be simple, inspired, and centered on faith in Jesus Christ. The core instructions we do have are pretty clear and consistent: blessings are given by the authority of the Melchizedek Priesthood, guided by the Spirit, and they are concluded in the name of Jesus Christ. That part isn’t spelled out in casual opinion—it comes straight from official Church instruction.

If you look at scriptural guidance, like in the Doctrine and Covenants, you’ll notice something interesting: the Lord gives patterns and principles, but not strict scripts. For example, in sections that outline priesthood ordinances (such as Doctrine and Covenants 20 and Doctrine and Covenants 42), specific words must be used for ordinances like baptism. But when it comes to blessings of comfort, healing, or counsel, the instructions are much more open-ended. The emphasis is on being led by the Spirit rather than following a memorized phrase.

That’s important context for your question.

So what about the phrase, “I seal this blessing upon you”? Is it forbidden? Required? Somewhere in between?

The short answer is: there’s no clear, official prohibition against using those exact words—but there’s also no instruction that says we should use them in regular priesthood blessings.

And that’s probably why you’re running into this gray area.

Part of the confusion comes from how the word “seal” is used in other, more specific priesthood contexts. In temple ordinances—especially sealings—the word carries a very precise doctrinal meaning tied to eternal covenants and authority that bind on earth and in heaven. Similarly, patriarchal blessings often include language about promises being “sealed,” reflecting the sacred and declarative nature of that ordinance.

Because of that, some leaders and teachers have encouraged priesthood holders to be cautious about casually using the word “seal” in everyday blessings. Not because it’s inherently wrong, but because it may unintentionally blur the line between different types of priesthood authority and ordinances.

You’ll sometimes hear this taught more as a matter of good practice than a strict rule.

For example, Boyd K. Packer taught that priesthood ordinances should be performed in a simple, dignified manner, without unnecessary or elaborate wording. He emphasized that ordinances are to be done “precisely as the Lord has revealed.” While that statement is often applied to formal ordinances, the principle of simplicity and avoiding embellishment is frequently extended to blessings as well.

Likewise, Dallin H. Oaks taught that priesthood blessings are not dependent on specific phrasing. In “Healing the Sick” (General Conference, April 2010), he explained that the efficacy of a blessing depends on faith, priesthood authority, and the will of the Lord—not on exact words or formulas. That teaching helps ground us in what really matters when giving a blessing.

Beyond conference talks, the clearest procedural guidance comes from the Church’s official handbook. The General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints, section 18.13, outlines how to give priesthood blessings. It instructs Melchizedek Priesthood holders to:

• Call the person by name
• State the authority of the Melchizedek Priesthood
• Give words of blessing as guided by the Spirit
• Close in the name of Jesus Christ

Notably, it does not include any instruction to “seal” the blessing.

Because of that, many leaders simply encourage sticking closely to what has been revealed and modeled, rather than adding phrases that might carry unintended doctrinal weight.

That said, if someone has used that phrase in a blessing, it doesn’t automatically invalidate the blessing. The Lord honors faith, intent, and priesthood authority far more than perfect wording. This isn’t about technical precision—it’s about spiritual alignment.

A helpful way to think about it is this: priesthood blessings are not formulas. They’re acts of faith. The power doesn’t come from saying “seal” or not saying it—it comes from the priesthood authority, the guidance of the Holy Ghost, and the Savior’s will.

So if you’ve been told not to use that phrase, it’s likely coming from a desire to keep blessings simple, doctrinally clear, and consistent with official instruction—not from a hard-and-fast rule written somewhere.

And honestly, there’s something refreshing about that simplicity. When you focus less on wording and more on listening to the Spirit, blessings tend to feel more personal and more powerful.

If you want a practical takeaway, it would be this: follow the pattern the Church has given, speak as the Spirit directs, and close in the name of Jesus Christ. If you do that, you’re on solid ground.

And the fact that you’re digging into this, looking for sources and clarity—that’s exactly how understanding deepens.

Gramps

]]> https://askgramps.org/should-we-use-the-phrase-i-seal-this-blessing-upon-you-when-giving-a-priesthood-blessing/feed/ 0 https://askgramps.org/why-deacons-less-than-30-years-old-christs-time/ https://askgramps.org/why-deacons-less-than-30-years-old-christs-time/#respond Mon, 30 Mar 2026 08:00:00 +0000 https://askgramps.org/?p=72137 Question

Gramps,

Why do we have deacons less than thirty years old, as it used to be in the formation of the Church at Christ’s time?

Alphonse

Answer

Alphonse,

The clearest scriptural foundation for the Aaronic Priesthood—and what those who hold it are meant to do—comes from revelations given to Joseph Smith. In Doctrine and Covenants section 20, the roles of deacons, teachers, and priests are outlined in a pretty straightforward way. Priests, for example, are called to “preach, teach, expound, exhort, and baptize, and administer the sacrament.” Teachers are asked to watch over the Church, strengthen members, and help maintain unity and kindness among them (see Doctrine & Covenants 20:46–55).

When you read those responsibilities, it’s understandable if your first thought is, “That sounds like a lot for someone young.” These are meaningful, even weighty duties. Because of that, some people assume they were originally intended just for adults. And in the earliest days of the Church, that assumption kind of fits—most members were adult converts, so naturally, adult men were the ones filling those priesthood offices.

But that’s only part of the story.

Historical accounts show that young men were also involved much earlier than people sometimes realize. In fact, some were ordained and given real responsibilities in their mid-teens. Don Carlos Smith, for example, served as a missionary at the age of just fifteen. George A. Smith and others were also quite young when they were ordained and began serving. So from the beginning, the pattern wasn’t strictly about age—it was more flexible and adapted to the needs of a growing Church.

As the Church continued to grow and develop, its membership began to change. Instead of being made up mostly of adult converts, more and more families were raising children in the Church. That shift naturally brought new questions and opportunities—especially regarding how young people could be involved and prepared for future responsibilities.

Over time, leaders began to see the value of a more structured approach to the Aaronic Priesthood—one that aligned responsibilities with age and developmental stages. This didn’t happen overnight, but by the early 1900s, things became much more organized. In 1908, the First Presidency introduced guidelines linking specific priesthood offices to certain ages: deacons at 12, teachers at 15, priests at 18, and elders at 21. Along with that, lessons, quorum organization, and expectations were all designed to match those stages.

Leaders at the time spoke openly about why this mattered. Joseph Fielding Smith noted that there wasn’t a single moment when the Aaronic Priesthood suddenly shifted to include youth—it had been happening in various ways from the early days. What changed was the consistency and structure. Instead of being occasional or situational, it became a clear, intentional path for young men.

There was also a strong feeling that this would bless the rising generation. In 1906, Francis M. Lyman shared that Joseph F. Smith believed involving young men in the priesthood earlier would help them grow spiritually and prepare for the future. The idea was simple but powerful: if young men could progress step by step—from deacon to teacher to priest—they would gain experience, confidence, and a deeper sense of responsibility along the way.

By the early twentieth century, it had become clear that ordaining young men wasn’t just practical—it was spiritually beneficial. It helped them develop habits of service, strengthen their faith, and feel like they had a real place in the life of the Church.

Some people wonder whether this age-based system lines up with scripture. It’s a fair question. But when you look closely, most scriptures focus on the authority and responsibilities of the priesthood rather than setting specific age requirements. There are even examples of very young individuals taking on important roles. For instance, Noah is described in Doctrine & Covenants 107 as being ordained at a young age.

Joseph Smith also taught an important principle: that God directs His Church through revelation tailored to the circumstances His people face. In other words, the way things are organized can adapt over time as needs change. That doesn’t mean the doctrine changes—it means the application can be adjusted to best help people grow and succeed.

You can see that same pattern continuing in more recent years. In 2019, the Church made a small but meaningful adjustment by aligning priesthood advancement with the year a young man turns a certain age (12, 14, or 16), rather than waiting for his exact birthday. It’s a practical change, but it also helps create a sense of unity and shared progression among youth.

Today, being ordained to the Aaronic Priesthood is a central part of a young man’s experience in the Church. And it’s not just symbolic—these young men are trusted with real responsibilities. They prepare, bless, and pass the sacrament, which represents the Atonement of Jesus Christ. They serve others, support their families and congregations, and begin learning what it means to lead with humility and faith.

And really, that’s the heart of it. The priesthood isn’t about age—it’s about being called of God and striving to live worthy of that calling. Throughout history, there have been powerful examples of young people stepping into significant spiritual roles. Joseph Smith was just fourteen at the time of the First Vision, and Joseph F. Smith was only fifteen when he was called to serve a mission in Hawaii.

Those examples, along with modern practice, highlight a consistent pattern: young people are capable of meaningful spiritual responsibility. As they are trusted, taught, and supported, they grow into that responsibility in remarkable ways.

So rather than seeing the Aaronic Priesthood as something reserved for adulthood, it can be helpful to see it as part of a gradual, guided journey—one that begins in youth and continues throughout a lifetime of service, growth, and discipleship.

Gramps

Dear Gramps,

Could you please provide some context on the exact or supposed origin of the Priesthood?

Gabriel

Answer

Gabriel,

In the faith and culture of the Church, the priesthood is not just a title or a clerical function. It is regularly described as “the power and authority of God” delegated to humanity—the principle by which God creates, governs, and redeems all things. For Latter-day Saints, this priesthood is both a cosmic force and a personal trust, manifest from the very foundations of the universe and, in various degrees, accessible to believers on earth through specific rites and covenants.

But where did this concept come from? What are its roots, how is it transmitted, what is its purpose, and why is it viewed as so critical within the Church? To answer these questions, let’s begin by untangling both historic and contemporary explanations.

Latter-day Saint scripture, teachings, and manuals define the priesthood in powerful terms. The Church’s official Gospel Principles manual states plainly that the priesthood is the power and authority of God—the power through which God created and governs the heavens and the earth, and which He delegates to worthy male members of the Church. This power lets men act in God’s name for the salvation of the human family, including preaching the gospel, administering the ordinances of salvation, and governing God’s kingdom on earth.

But this idea is not an invention of the modern Church. Joseph Smith, founder of the Church, taught that there are two Priesthoods spoken of in the scriptures, viz., the Melchizedek and the Aaronic or Levitical. The Melchizedek Priesthood is described as the grand head… [with] the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity. Smith further explained that the institution [of the priesthood] was prior to the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy,’ and is the highest and holiest Priesthood, and is after the order of the Son of God.

In another foundational revelation, it is taught that the “greater Priesthood administereth the Gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God,” and that “in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto men in the flesh.” (Doctrine and Covenants 84:19–21)

Key characteristics of the priesthood in Latter-day Saint teaching:

• Delegated authority to act in God’s name.
• The power underlying all divine and saving work
• Restored through heavenly messengers to Joseph Smith in modern times
• Two major divisions: Aaronic (preparatory, associated with repentance and baptism) and Melchizedek (higher, associated with the fullness of the gospel, spiritual blessings, priestly keys, and revelation)

The priesthood is not just a religious bureaucracy. It is, in Latter-day Saint theology, the living continuation of God’s government and power among humanity.

The concept of priesthood, as established in the Church, does not begin with modern revelation. The scriptures and teachings of Joseph Smith point to an ancient, even eternal, order. According to Smith and LDS scripture, the Melchizedek Priesthood “has [existed] before the foundation of the world” and “has presided over ‘all the offices in the church, in all ages of the world.’” Priesthood in the time of the patriarchs (Adam, Noah, Abraham) was seen as a spiritual and literal family line—a connection that goes back through a chain of patriarchs by lineage, from Adam to Seth to Enos to Cainan, and so on.

In early dispensations, two principles governed priesthood transmission:

Lineage: In the Old Testament, certain priesthood offices (such as the Aaronic Priesthood among the Levites) were passed from father to son. The possibility of a patriarchal priesthood order by descent persisted in LDS theology, though actual ordination via lineage largely faded in practice after the New Testament era.

Ordination by Laying on of Hands: Both ancient and modern scripture emphasize that, to act with authority, an individual must be called or ordained by someone who holds the keys of that priesthood. The Fifth Article of Faith of the Church states: “We believe a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the gospel and administer in the ordinances thereof.”

Latter-day Saints teach that, after the death of the original apostles, priesthood authority was lost from the earth—a Gramsci-style apostasy in which divine authority, though perhaps mimicked, was not truly present for centuries. The restoration of the priesthood is a core claim of the Church: Joseph Smith and Oliver Cowdery were visited first by John the Baptist (restoring the Aaronic Priesthood), then by Peter, James, and John (restoring the Melchizedek Priesthood), conferring the apostleship, the keys of the Melchizedek priesthood, which gave them the right to build up the church of Christ in all the world, and organize it in all its departments.

While modern Church practice authorizes only men to be ordained to priesthood offices, women are taught to participate in priesthood power and blessings in their roles—especially through temple ordinances and service. Women receive priesthood authority in temple covenants and are encouraged to access God’s power for their families, communities, and callings.

Latter-day scriptures assert that the priesthood had one purpose in every age: exaltation. It’s not just about authority to lead; it is about bringing people to God.

Sacred ordinances, including baptism, confirmation, ordination, administration of sacrament, endowment, and sealing, all, according to Church doctrine, require priesthood authorization. With the priesthood, we become part of God’s governing power . . . without it, the ordinances lack validity; the administration lacks direction; and the Church lacks its full ability to bless. Without the priesthood, the Church is no more than another man-made institution—a worthy service club of sorts, but it has no power to save.

Unlike democratic governments rooted in popular sovereignty, priesthood government in the Church is seen as redemptive leadership, neither purely monarchic nor parliamentary. As Richard Bushman notes, Joseph Smith understood that “priesthood government… sought to redeem people, not just serve their interests. Priests were godly teachers rather than protectors of people’s rights. Priesthood government was redemptive. High priests held ‘the keys of all the spiritual blessings of the church.’ Aaronic priests held ‘the keys of the ministering of angels’ and administered ordinances like baptism.”

But priesthood power, the Prophet Joseph cautioned, must never be exercised “unrighteously.” It “ought to be maintained only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned.” If not, “the heavens withdraw themselves, the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.”

Some teachings suggest the priesthood existed in premortal life. Joseph Smith said Adam was given the priesthood before the creation of the earth, and other leaders have speculated that certain assignments in the pre-earth life may have involved priesthood authority there. However, the priesthood held in mortality is conferred anew—even if one held the priesthood in the premortal world, a new, tangible conferral and ordination is required in mortality.

For modern Latter-day Saints, the priesthood is not an abstract or purely hereditary concept, but a living network of authority. A worthy male member, starting the year they turn twelve, may be ordained to the Aaronic Priesthood by one holding authority to do so—eventually progressing to the Melchizedek Priesthood, under the direction of bishops and stake presidents.

This authority is always transmitted by physical ordination: One does not claim the priesthood by inner conviction or general faith, but by being ordained through the proper channels established from ancient times, restored in the modern Church.

The priesthood is not a relic of the past, a mere system of governance, or a mere honorific—even less so a magical force passed through secret rituals. In Latter-day Saint thought, it is at once:

• The very power by which God creates and redeems the cosmos
• The authority delegated to trusted servants to act in His name, perform saving ordinances, and bless the human family
• A link to ancient lineage and timeless order, and yet a power restored anew, repeatedly, through ordinations and revelations
• The guarantee that the Church is not just another organization, but—if faithful—a vehicle for divine action, in both the personal and public spheres.

Gramps

Gramps,

What is the difference between the duties of the priesthood and the responsibilities of the priesthood?

Salve

Answer

Salve,

The Church of Jesus Christ of Latter-day Saints teaches that there are two parts of the priesthood: the Aaronic Priesthood and the Melchizedek Priesthood. The Aaronic Priesthood is described as the preparatory priesthood and includes the keys to ministering angels and to administer outward ordinances. Young men in the Church typically receive the Aaronic Priesthood at age 12, progressing through the offices of deacon, teacher, and priest, and (for bishops) a role as president of the Aaronic Priesthood. The Melchizedek Priesthood, by contrast, is the greater priesthood, holding the rights of presidency and… power and authority over all the offices in the Church to administer in spiritual things.

The progression within priesthood offices is not just a matter of administrative hierarchy but is directly linked to the performance of sacred ordinances—baptism, the sacrament, confirmation, and more. As described by N. Eldon Tanner, the restoration of the priesthood to earth was so vital that [the Lord] sent John the Baptist to come and restore the Aaronic Priesthood, and Peter, James, and John to bring the Melchizedek Priesthood; the legitimacy of ordinances depends on this authority.

A man is not born with the priesthood, nor can he simply choose to assume it. The Fifth Article of Faith proclaims: “A man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the gospel and administer in the ordinances thereof.” Authority is conferred through a ritual act—ordination by someone who already holds the proper priesthood and has the authorization (“keys”) to confer it.

For instance, a priesthood holder cannot ordain a family member or administer the sacrament in his own home without authorization from the one who holds the appropriate keys—typically the bishop or another presiding authority. During disruptions such as the global pandemic, bishops authorized worthy fathers or sons in their homes to administer the sacrament, an act that could not occur legitimately without priesthood keys.

The Church’s priesthood structure includes specific offices, each with unique (if sometimes overlapping) responsibilities. For example, within the Aaronic Priesthood:

Deacons – (traditionally ages 12–13) pass the Sacrament during Sacrament meeting.

Teachers – (14–15) are tasked with “watching over the church always, and be with and strengthen them; and see that there is no iniquity in the church” as outlined in Doctrine and Covenants 20:53-57.

Priests – (16) may baptize and administer the sacrament, but not lay hands for the gift of the Holy Ghost.

Bishops – preside over the Aaronic Priesthood and the ward.

The Melchizedek Priesthood’s offices—elders, high priests, patriarchs, seventies, and apostles—offer increasing administrative and spiritual responsibilities, but, critically, any worthy holder of this priesthood has access to its power, regardless of office. Elder Bruce R. McConkie poignantly taught that “every elder in the Church holds as much priesthood as the President of the Church. No apostle can or will rise higher in eternity than the faithful elder who lives the fullness of the gospel law.” The distinction between offices concerns Church order and responsibility, not intrinsic power or eternal value.

A defining teaching of the Church is that only male members are formally ordained to the priesthood and its offices. This is stated explicitly in official Church handbooks: “The conferral of the Aaronic Priesthood and ordination to an office and the conferral of the Melchizedek Priesthood and ordination to an office are only for young men and men.” As of a 2019 policy, worthy boys may be ordained deacons in the calendar year they turn 12. Advancement to teacher and priest follows at 14 and 16, based on individual worthiness and readiness.

The question as to why the priesthood is conferred only upon males is based on scriptural precedent, prophetic direction, and what leaders describe as a divinely appointed “house of order.” The call for men to organize priesthood service does not mean men hold greater power, but rather that they are entrusted with organizing and administering the visible workings of priesthood authority. God’s house is a house of order, and God works through small and simple things. One of the smallest and simplest things He does is call men to be holders of His Priesthood. This does not give a man more power. Power comes through faith and obedience. Rather, it calls the man to organize efforts and, in many cases, to be the first responder to meet people’s needs for Priesthood Power.

The assertion that only men are ordained to the priesthood raises an important follow-up question: Do women have access to priesthood power? The answer is yes, though distinctions matter.

Women cannot be ordained to an office in the priesthood, but they participate in priesthood power in several ways:

Temple Service: Women are authorized to perform priesthood ordinances within temples, “much as they did in Joseph Smith’s day. President Joseph Fielding Smith taught that women “have authority given unto them to do some great and wonderful things, sacred unto the Lord, and binding just as thoroughly as are the blessings that are given by the men who hold the Priesthood.”

Official Witnesses: Since 2019, women may serve as official witnesses at baptisms and temple sealings—roles that previously were reserved for ordained males.

Faith and Service: Women utilize priesthood power through faith, prayer, service, and leadership within their families and the Church’s organizations. In fulfilling the works of God, women have always had access to Priesthood Power through their faith, even if that has not been so clearly taught. When a mother petitions for a priesthood blessing for her family or serves as a spiritual leader, she operates in the power of the priesthood, even if she is not ordained.

This distinction—between offices of authority (exclusive to men) and participation in priesthood power (open to all the faithful)—is central to the Church’s understanding of gender, callings, and spiritual equality. The Church’s highest potential for both men and women is described in lofty terms—becoming kings and priests, queens and priestesses—through faithfulness, temple ordinances, and exaltation, rather than office alone.

What are the actual blessings of priesthood authority? In one sense, the priesthood provides the power to act in God’s name, perform saving ordinances, and administer the Church’s affairs. But its ultimate purpose is service—blessing families and communities, organizing efforts of compassion, and inviting all to Christ.

Robert D. Hales taught, “The priesthood of God gives light to his children in this dark and troubled world… Through the blessings of the priesthood, we can be equipped with ‘the whole armour of God…’ This protection is available to every one of us.” The priesthood organizes the Church’s work—leading congregations, performing baptisms, administering the sacrament, presiding at marriages and burials, and more—but its gifts bless all members, men and women, young and old.

While a priesthood office determines who conducts certain ordinances or leads quorums, the Church’s doctrine affirms equanimity before God. All who are faithful—whether men ordained to priesthood office, or women endowed with priesthood power in the temple—may inherit every spiritual blessing, receive revelation, and be exalted in the highest degree of the Celestial kingdom, where both men and women “may reign over their posterity in an ever-expanding kingdom” as kings, queens, priests, and priestesses.

Gramps

Gramps,

As you know, the prophets have taught us multiple times, one talk in particular by Elder Oaks in the April 2014 conference, that some priesthood keys have yet to be given to man. Yet, in the temple recommend interview, we are asked if the President of the Church possesses all the priesthood keys. How do we resolve this apparent conflict?  Neither my Bishop nor Stake President has an answer.

Thanks,

Ed

Answer

Ed,

Let me start by clarifying something you mentioned in your question. Elder Oaks, in his conference talk, was quoting Spencer W. Kimball. President Kimball mentioned that the only keys not on the earth today were the keys of creation and resurrection. Only Jesus Christ holds those keys. All of the keys needed to restore and direct Christ’s church on the earth today have been given to men on earth. Those are the only keys we need. Therefore, there is no discrepancy to reconcile. Will we ever be given those keys? I don’t know.

So, for those who may not be familiar with what Priesthood keys are, let’s talk about them.

In the Church, the priesthood is the power and authority of God given to men to act in His name. But not all priesthood holders possess keys. As explained in Church manuals and by Church leaders, priesthood keys are “the authority God has given to priesthood [holders] to direct, control, and govern the use of His priesthood on earth.” Holding priesthood keys means having both the responsibility and the right to preside, give direction, and authorize sacred ordinances within a specific sphere.

This distinction is critical. Many men may be ordained to priesthood offices, enabling them to bless the sick, baptize (when authorized), or ordain others. However, unless granted keys, they do not decide when, where, or for whom those ordinances are performed. This principle ensures that the saving ordinances of the gospel—such as baptism, confirmation, and temple rites—are regulated, protected from unauthorized performance, and properly recorded on earth and in heaven.

The Prophet Joseph Smith elucidated, “The fundamental principle, government, and doctrine of the Church of Jesus Christ of Latter-day Saints are founded upon the keys of the priesthood” (see Doctrine & Covenants 132:7). Without authorized keys, even actions taken by ordained individuals cannot effectuate God’s will, and—most importantly—do not bind in heaven.

After Christ’s resurrection, He gave Peter and the original Twelve Apostles the keys of the kingdom of heaven, with the power to bind… on earth… and in heaven (Matthew 16:19). This authority continued in early Christianity and was crucial for administering ordinances and Church discipline. However, as apostolic leaders were killed and the Church fell into apostasy, priesthood keys were lost. The absence of these keys meant that, even if priesthood existed in isolated individuals like John the Beloved or the Three Nephites, they could not continue or restore the full governance and authorized work of the Church.

As Tad R. Callister explains, “The keys are the right to govern; they are an indispensable element of order; they are essential to administering the Lord’s Church.” Without the apostles and the keys they held, the continuation of the priesthood and its saving ordinances was unalterably interrupted.

The Restoration of the gospel through Joseph Smith in the 19th century brought back not only priesthood authority but also the vital keys necessary to govern Christ’s Church. John the Baptist restored the Aaronic Priesthood and its keys. Peter, James, and John, as resurrected beings, restored the Melchizedek Priesthood and associated keys. Later, Moses, Elias, and Elijah each restored additional keys for gathering Israel, the gospel of Abraham, and—the crowning authority—the sealing power.

As Elder Boyd K. Packer recounted, President Spencer W. Kimball, while standing before Thorvaldsen’s statue of Peter holding heavy keys, affirmed, “We hold the real keys and we use them every day.” These restored keys continue in unbroken succession through the President of the Church and the Quorum of the Twelve Apostles.

While all worthy male members of the Church may receive priesthood authority through ordination, only certain leaders are endowed with priesthood keys. The following offices are regularly vested with keys:

– The President of the Church (the prophet) holds all priesthood keys on earth.
– Members of the Quorum of the Twelve Apostles jointly hold all priesthood keys but use them under the president’s direction.
– Seventies Presidency.
– Presidents of temples, missions, stakes, and districts.
– Bishops and branch presidents.
– Quorum presidents (including deacons, teachers, and priests)

For instance, a bishop holds keys over his ward, determining who may baptize or confer the Holy Ghost, oversee ordinations, and authorize other sacred ordinances. A mission president holds the keys to authorize the work of missionaries and to perform baptisms within his mission boundaries. Without such authorization, ordinances performed—even by authorized individuals—would be invalid.

Priesthood keys are exercised in various ways:

Baptism and Confirmation: Only those with keys can authorize who may perform these ordinances. A priest may baptize, but only with authorization from a key holder (bishop or mission president).

Callings and Ordinations: Only those holding keys can issue callings or ordain others to certain offices. For example, the selection of Primary or Relief Society leaders in a ward is proposed but must be approved and set apart under priesthood keys.

Temple Work: Presidents of temples hold keys for performing ordinances within the temple, including sealings, endowments, and baptisms for the dead.

This careful regulation preserves order, accuracy, and accountability for the saving work performed on earth and recorded in heaven (see Doctrine & Covenants 128:9-11).

Not everyone ordained to a priesthood office can independently exercise all the authority associated with it. “The function of priesthood keys both enlarges and limits,” explained President Dallin H. Oaks. “It enlarges by making it possible for priesthood authority and blessings to be available for all of God’s children. It limits by directing who will be given the authority of the priesthood, who will hold its offices, and how its rights and powers will be conferred.”

For example, a Melchizedek Priesthood holder may not ordain another or perform a sacrament in his own home without permission from the one holding the appropriate keys (his bishop or the presiding authority). The same principle applies at all levels—from quorums up to the President of the Church.

The administration of priesthood keys is intimately tied to leadership and governance in the Church—a matter with significant implications for the role of women. Official Church manuals maintain that “the Church is governed by the Priesthood, and that such governing positions can only be held by male members.” Women serve in prominent leadership roles—such as the presidencies of the Relief Society, Young Women, and Primary organizations—but do not hold or exercise priesthood keys.

President Gordon B. Hinckley explained, “It was the Lord who designated that men in His Church should hold the priesthood.” Elder Dallin H. Oaks similarly emphasized, “Church leaders…are not free to alter the divinely decreed pattern that only men will hold offices in the priesthood.”

Still, women serve with delegated priesthood authority. For instance, when set apart as missionaries or as officers in Church organizations, women are given priesthood authority to perform a priesthood function…under the direction of one who holds the keys of the priesthood.”

In the temple, women have been authorized to perform certain ordinances for other women, yet always under the direction of key-holding priesthood leaders. The boundaries of this delegated service remain defined and approved by those who hold priesthood keys.

For those wondering about change, President Hinckley, in an interview with Larry King, stated that giving women the priesthood “would take another revelation to bring that about. I don’t anticipate it.” There remains no official Church statement on why women cannot hold keys; leaders have stated only that it is by divine designation.

Perhaps the most sacred priesthood key is the sealing power—restored by Elijah to Joseph Smith, binding on earth and in heaven. President Joseph Smith taught that there is “never but one on the earth at a time on whom this power and the keys of this priesthood are conferred,” ensuring that ordinances performed without that authority are “not valid neither of force when they are out of the world” (see Doctrine & Covenants 132:7-8).

Through the restoration of these keys, vicarious temple work is valid not just symbolically, but truly and eternally, provided it is performed with priesthood keys and faithfully recorded. Every ordinance performed properly becomes a law on earth and in heaven.

Gramps

Gramps,

I have read somewhere that there has always been a Melchizedek Priesthood holder on the Earth. This makes partial sense to me and helps explain how Lehi apparently had this priesthood. It seems likely that this has been true for much of history, but there are still gaps. Oh, wait, I just figured it out with the Jaredites and the Nephites!  I’d still like to know more about this and how priesthood keys fit in, as they still had to be restored, even though John and the Three Nephites were on the Earth.

Brian

Answer

Brian,

For many members of The Church of Jesus Christ of Latter-day Saints, the concepts of priesthood authority, the Great Apostasy, and the subsequent Restoration are central pillars of faith and theology. Yet, questions often arise regarding the presence of translated beings, such as the Three Nephites and John the Beloved. If such individuals, who possess priesthood power, were still on the earth during the Apostasy, why then was a restoration necessary, and why was Joseph Smith chosen to usher in this new dispensation?

The narrative of the Three Nephites, as described in the Book of Mormon, and John the Beloved from the New Testament, is both inspiring and mysterious. According to scriptural accounts, these individuals were granted by Jesus Christ the rare privilege of remaining on earth without tasting death, to continue ministering until His Second Coming. This blessing made them “translated” beings, meaning they were changed such that they would not experience pain or death until their earthly missions were complete.

A natural question arises: If these men remained as priesthood holders on the earth, was the saving power of the priesthood ever fully withdrawn? In response, various Church leaders and scholars have addressed this point directly. For example, President J. Reuben Clark once suggested, “His priesthood has always been here on the earth, and that it will continue to be so until the end comes.” Elder Harold B. Lee clarified that while dispensational priesthood authority was withdrawn from the general body of the Church during periods of apostasy, translated beings, such as John the Beloved and the Three Nephites, acted as a “check against Satan” and a means of maintaining a thread of authority on earth. However, these specific holders did not function publicly or direct the affairs of the Savior’s Church among men during the Apostasy. Rather, their ministry was unique and hidden, lacking the authority to preside over or restore the Church’s organizational structure.

Hoyt W. Brewster later noted that John the Beloved, in particular, was assigned to minister among the lost tribes of Israel and prepare them for their eventual return. References from Latter-day Saint leaders and historical documents confirm that in 1831, Joseph Smith declared that John was among the lost tribes, fulfilling a unique prophetic mission that did not involve the open administration of priesthood ordinances to the general population.

To understand the necessity of restoration, one must distinguish between possessing priesthood authority and holding priesthood keys. As explained by Joseph Smith, “The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam’s authority.” In the absence of priesthood keys—governing or presiding authority—there can be no valid restoration of Church ordinances or organization.

Thus, despite the continued existence of beings with priesthood authority on the earth, none were authorized by God to reorganize His Church or confer priesthood keys upon others. The Three Nephites, John the Beloved, and the lost tribes possessed authority but not the specific keys necessary for the Restoration. They remained hidden, set apart for special missions, but not empowered to reestablish the full church structure or oversee priesthood operations.

The Restoration, therefore, required divinely authorized messengers empowered with the requisite keys. This is why, in 1829, the angelic ministrations of John the Baptist (holding the keys of the Aaronic Priesthood) and the ancient apostles Peter, James, and John (holding the keys of the Melchizedek Priesthood) were sent to Joseph Smith and Oliver Cowdery. With this restoration, the fullness of priesthood authority was returned, complete with all keys necessary for the administration of saving ordinances, governance of the Church, and the furtherance of the Lord’s work on earth.

Another doctrinal principle clarified by this discussion is why saving ordinances must be performed by mortals. While translated or resurrected beings may possess priesthood power, the performance of ordinances such as baptism, confirmation, and priesthood ordination is restricted to living mortals. As stated by Church scholars and reinforced in teachings by Church leaders, “Baptism, confirmation, ordination to the priesthood are earthly ordinances that must be performed by mortals living on the earth.”

This principle expresses the Church’s emphasis on vicarious ordinances for the dead, a work only the living can perform on behalf of those who have passed on. Even during the Millennium, when resurrected beings participate in the work, it is mortals who must physically perform the ordinances. Thus, the priesthood authority held by the Three Nephites or John the Beloved was insufficient to break the silence of the Apostasy or initiate the Restoration—they were not mortals living among the people, nor authorized to organize the Church or confer keys.

It was Joseph Smith’s privilege, through direct angelic ministration, to receive both priesthood authority and priesthood keys. He and Oliver Cowdery were visited by John the Baptist, who conferred upon them the Aaronic Priesthood. Shortly thereafter, Peter, James, and John bestowed the Melchizedek Priesthood. This foundational act authorized them to perform all the necessary ordinances and establish the Lord’s church anew on the earth in its full organization.

This marvel was foreseen by prophets both ancient and modern. James E. Talmage noted, “The restoration was effected by the Lord through the prophet, Joseph Smith, who, together with Oliver Cowdery, in 1829, received the Aaronic Priesthood under the hands of John the Baptist, and later the Melchizedek Priesthood under the hands of the former-day apostles, Peter, James, and John. By the authority thus bestowed, the Church has been again organized with all its former completeness…”

Moreover, the Restoration included additional heavenly visitations. In 1836, at the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery were visited by Moses, Elias, and Elijah, who restored additional priesthood keys necessary for the gathering of Israel, the Abrahamic covenant, and the work of family history and sealing. The visit of Elijah, in fulfillment of Malachi’s prophecy, sparked new interest worldwide in genealogy—a spiritual and practical development.

Gramps

Gramps,

Why do we use oil when giving blessings?

Marla

Answer

Marla,

The concept of anointing is not unique to contemporary Church practices. The earliest written account dates to the time of Moses, when the Israelites, freshly delivered from Egypt, constructed a tabernacle in the wilderness. The Lord commanded Moses to consecrate not only people—such as Aaron and his sons—but also sacred objects used in temple worship, using olive oil as the medium of anointing. Exodus 30 describes set practices: “Moses consecrated Aaron for his priestly temple duties by anointing him with oil and setting him apart through the laying on of hands.”

Olive oil held special significance in ancient Israel. It was used to anoint prophets and priests, as well as kings (such as Saul, David, and Solomon), and also sacred temple instruments. Anointing signified being set apart—made holy—for God’s work. It was a public, tangible sign that the recipient or object was now dedicated to a divine purpose.

The symbolism resonated deeply; the act itself represented purification, sanctification, and the bestowal of divine authority or blessing. Notably, prophets throughout the Old Testament were repeatedly commanded to use oil to set apart those chosen by God for significant callings or healings, emphasizing the ritual’s sacred gravity.

Why is olive oil, specifically, still used for anointings? Anciently, as well as today, olive oil is a powerful symbol. It was considered the “cleanest, clearest, brightest-burning, longest-lasting of all animal and vegetable oils”—pure, useful for food, healing, and fuel for lamps. For the Israelites, olive oil’s value was immense—not only did it nourish the body as food, but it also soothed wounds and provided light.

In this way, olive oil becomes a fitting symbol for Jesus Christ. He is the source of spiritual nourishment, healing, and light. The very words “Messiah” in Aramaic and “Christ” in Greek both mean “the Anointed One”—highlighting Jesus’s unique relationship to the act of anointing and sanctification. For members of the Church, this connection underscores every anointing as a reminder that real power comes through the grace and mediation of the Savior.

But the oil’s symbolic power is only invoked after it is set apart by proper priesthood authority. As explained in Church instructions, only 100% olive oil is to be consecrated and used for blessings; blends or other types do not meet the scriptural pattern. Once properly blessed, the oil is always to be viewed as a holy instrument in God’s hands—not a magical substance, but a tangible sign of faith, obedience, and the Lord’s promise.

In modern times, anointing with consecrated oil is most commonly performed as part of priesthood blessings for the sick. Anointing is an essential element of healing priesthood blessings, but it is not limited to that; it also plays a role in temple ordinances and, in rare cases, in setting apart individuals for sacred duties. The process consists of two main steps: one Melchizedek Priesthood holder anoints the individual with oil, and then another seals the anointing by laying hands on the recipient’s head and offering a prayer of faith.

A memorable story shared by Elder Glen L. Rudd illustrates this principle beautifully. He recalled visiting a gravely injured 12-year-old girl, Janice, who had suffered devastating injuries after a severe accident. With faith and following the prescribed pattern—anointing followed by sealing a blessing—she was blessed to recover with no lasting effects. Against all odds, Janice later became a mother and grandmother, never suffering any ill effects from her injuries.

As Elder D. Kelly Ogden explained, “We apply hands and oil, the physical touch and the tangible substance, but the hands and the oil do not heal. It is faith in Jesus Christ and the power of the priesthood that heals. The ordinance—with its physical actions and symbols—focuses the faith of all involved on the Savior, serving as a powerful reminder of His power to heal and bless.

Importantly, the Church has a prescribed process for consecrating oil, detailed in official Church handbooks and family guidebooks. Any 100% olive oil—not necessarily extra virgin, but pure—may be consecrated by worthy Melchizedek Priesthood holders. While the oil itself will degrade over time, there is no spiritual deficiency if old or new oil is used, as long as it is pure and properly set apart. Many priesthood holders carry keychain vials of consecrated oil with them, ready to administer this powerful ordinance in moments of need.

A significant discussion in recent years concerns who can use consecrated oil and administer priesthood blessings. Some have misunderstood talks by Church leaders about women and priesthood power—misconstruing statements by President Russell M. Nelson about women “sharing in the priesthood” as permission for women to anoint and bless with oil.

It’s crucial to clarify: in The Church of Jesus Christ of Latter-day Saints, women participate fully in receiving priesthood power through covenants, especially in temple settings. However, the actual laying on of hands with consecrated oil as part of priesthood blessings is reserved for those who have been ordained to the Melchizedek Priesthood and are worthy.

As President Nelson taught, “Sisters, you have the right to draw liberally upon the Savior’s power to help your family and others you love.” However, he explained that this is not accomplished through the same outward ordinances as men who bear the priesthood. Rather, women access priesthood power primarily through covenant faithfulness, service, and inspiration from the Holy Ghost.

In practice:

– Only worthy Melchizedek Priesthood holders may consecrate oil and perform anointings.
– Women do not use consecrated oil or lay hands on heads to pronounce blessings; their engagement with priesthood power is deeply spiritual and partnership-based, not ordinance-based.

This delineation is not to diminish anyone’s faith or access to God’s power, but to honor divinely established patterns for ordinances within the Church.

Many members wonder about the practicalities of anointing. Does consecrated oil have to be extra virgin? What about blends, or oil that has been stored for a long time? The answer is straightforward: The only requirement about the oil is that it must be 100% olive oil, no blends. Any other factors that determine different qualities are not important. Once the oil has been consecrated by a proper authority, no further preparation is required before use.

While extra virgin olive oil might be considered the finest, it is not spiritually superior or required. Old oil can degrade and lose its clarity, so many practitioners choose to refresh their vials periodically for comfort and hygiene, but this is a matter of personal preference.

Another common question is whether a blessing can be given without oil if none is available. In such cases, Melchizedek Priesthood holders may lay hands on the head and offer a prayer of faith, trusting fully in the Lord’s mercy and will. The ordinance can still be effective, anchored as always in the faith of the recipient, those giving the blessing, and ultimately, in Jesus Christ.

Those who perform the ordinance should seek to be worthy, but as Joseph Fielding Smith once observed, “An elder’s worthiness is not as important as the faith of the individual. He is a conduit for the Lord, and the focus is not on him.” The Lord honors the principles of faith and obedience, using humble instruments to accomplish His healing and sanctifying work.

Gramps

Gramps,

I was requested by a neighbor one night because his wife had a concern, and she seemed to me was possessed by an evil spirit. I didn’t know what to do and what to say, so I just put my hands upon her head and pronounced a blessing. My question is: Is there a proper way to handle an individual who was possessed by an evil spirit? Is there a standard prayer or words to say in the Church?

Meo

Answer

Meo,

The belief in demonic possession is deeply rooted in the scriptures. The New Testament recounts numerous instances where Jesus cast out evil spirits, demonstrating His authority over them. For example, in the Gospel of Matthew, we read about Jesus casting out demons from two men in the country of the Gergesenes, who begged Him to allow them to enter a herd of swine rather than be cast out entirely (Matthew 8:31-32). This account illustrates not only the reality of demonic possession but also the power of Christ to command these spirits.

Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, also had experiences with demonic possession. One notable account involves Newell Knight, who was possessed by an evil spirit. Joseph Smith commanded the spirit to depart, and Knight reported seeing the spirit leave him, resulting in immediate relief (History of the Church, vol. 1, ch. 9). Such accounts affirm the belief that demonic possession is not merely a relic of ancient times but a reality that can manifest in modern life.

Evil spirits, often referred to as demons, are believed to be fallen angels who followed Lucifer in his rebellion against God. According to Church teachings, these spirits seek to influence and possess individuals, leading them away from righteousness and toward sin. The Church teaches that these spirits are real and can have a profound impact on individuals’ lives, often manifesting as mental or emotional disturbances that may be misdiagnosed as psychological disorders.

The academic world, including the medical profession, often struggles to address spiritual phenomena, leading to a disconnect between spiritual beliefs and medical explanations. I noted in a previous response to a question about multiple personalities, the medical field is not equipped to consider theological matters, which can leave individuals and families grappling with the implications of such diagnoses without a spiritual framework to understand them.

The influence of evil spirits can manifest in various ways, including feelings of despair, confusion, and even physical ailments. The Church teaches that individuals who engage in sinful behavior or who open themselves to spiritual influences through practices such as witchcraft or occult rituals may become more susceptible to demonic possession. This susceptibility is not limited to extreme cases; even seemingly minor transgressions can create openings for evil spirits to exert influence.

In a modern context, many individuals may experience feelings of being overwhelmed or controlled by forces beyond their understanding. This can lead to questions about the nature of their struggles and whether they are experiencing demonic influence. The Church encourages individuals to seek spiritual guidance and support through prayer, scripture study, and priesthood blessings to combat these influences.

The Church of Jesus Christ of Latter-day Saints teaches that priesthood holders have the authority to cast out evil spirits. This practice is not common but is invoked when necessary. The procedure typically involves laying hands on the afflicted individual and commanding the spirit to depart in the name of Jesus Christ. This authority is believed to be derived from the same power that Jesus exercised during His earthly ministry.

Elder Bruce R. McConkie emphasized that the power of the priesthood is essential in these situations, stating that it is through faith and righteousness that one can effectively command evil spirits to leave. The Church maintains that such experiences, while not frequently discussed, are part of the broader understanding of the priesthood’s role in combating evil.

The effectiveness of casting out evil spirits is closely tied to the faith and righteousness of the priesthood holder. In Matthew 17:21, Jesus explains that certain spirits can only be cast out through prayer and fasting, indicating that a higher level of spiritual preparedness is required for such acts. This principle displays the importance of living a life following gospel teachings to wield the power of the priesthood effectively.

Moreover, the Church teaches that individuals seeking relief from demonic influence should also engage in personal righteousness. This includes repentance, prayer, and seeking the companionship of the Holy Ghost. By doing so, individuals can fortify themselves against the influence of evil spirits and invite divine assistance into their lives.

Many members of the Church have shared personal experiences related to demonic possession and the power of priesthood blessings. These testimonies often highlight the transformative impact of faith and the priesthood in overcoming spiritual challenges. For instance, individuals who have received blessings report feelings of peace and relief, reinforcing the belief that priesthood authority can effectively combat evil influences.

As far as the Church’ stance on exorcisms, such practices are not widely publicized, they are still performed when necessary. He emphasized that the priesthood is a tool for allowing the power of Christ to operate among God’s children, and that casting out evil spirits is a legitimate exercise of that authority.

Gramps

Gramps,

So in the New Testament, after the death of Christ, as Paul and the other apostles spread the church to different areas, they also ordained priests and elders, offices in each church. If the priesthood was being spread to so many people, how was the priesthood taken from the Earth? Would it have to be a literal removal of the priesthood, or just those who hold it die out? Because I assume all those ordained elders, bishops, and others with the priesthood would eventually pass it on.

Peyton

Answer

Peyton,

The priesthood is defined as the power and authority that God gives to man to act in all things necessary for the salvation of His children. It is divided into two main orders: the Aaronic Priesthood and the Melchizedek Priesthood. The Aaronic Priesthood is often seen as a preparatory priesthood, while the Melchizedek Priesthood is considered the higher order, capable of performing all ordinances of the gospel, including those necessary for exaltation.

The Aaronic Priesthood, named after Aaron, the brother of Moses, holds the keys of the ministering of angels, the gospel of repentance, and baptism by immersion for the remission of sins. This priesthood was conferred upon Joseph Smith and Oliver Cowdery by John the Baptist in 1829, marking the beginning of the restoration of priesthood authority in the latter days. According to Doctrine and Covenants 13:1, this priesthood “shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.”

The Aaronic Priesthood serves as a preparatory authority, guiding individuals toward the higher principles of the Melchizedek Priesthood. It is essential for performing ordinances such as baptism, which is a prerequisite for entering the kingdom of God. The significance of this priesthood lies in its role as a stepping stone to greater spiritual authority and understanding.

The Melchizedek Priesthood is named after Melchizedek, the king of Salem and a priest of the Most High God. This priesthood is considered the higher order, capable of performing all gospel ordinances, including those that lead to exaltation. The Melchizedek Priesthood was held by prophets throughout biblical history, including Abraham, Moses, and ultimately, Jesus Christ and His apostles.

Joseph Smith taught that “all priesthood is Melchizedek, but there are different portions or degrees of it.” This means that while the Melchizedek Priesthood encompasses all priesthood authority, there are varying levels of authority and responsibility within it. The fullness of the Melchizedek Priesthood was restored to Joseph Smith and Oliver Cowdery by Peter, James, and John shortly after the conferral of the Aaronic Priesthood.

When the Law of Moses was established, the children of Israel were not prepared to receive the full covenant from God. As a result, they were given a lesser law administered by the Aaronic Priesthood. This transition marked a significant moment in the history of the priesthood. The fullness of the Melchizedek Priesthood was taken away due to the wickedness of the people, as they “hardened their hearts and could not endure his presence.”

During this time, the Aaronic Priesthood became the primary authority for administering ordinances, including sacrifices and temple worship. The Melchizedek Priesthood, while still present in a limited capacity, was not fully operational among the Israelites. This situation created a gap in priesthood authority that would last until the coming of Christ.

Throughout history, prophets were called to restore the priesthood and guide the people back to God. For instance, Enoch, Noah, and Abraham each played pivotal roles in their respective dispensations, revealing the gospel anew to their people. Each of these prophets held the Melchizedek Priesthood and was tasked with teaching the principles of the gospel to those who had strayed from the truth.

The need for a restoration became particularly evident after the death of Christ and His apostles. In Latter-day Saint theology, the priesthood keys, which are the authority to direct the work of the priesthood, were lost from the earth due to the Great  Apostasy after the deaths of the original apostles. This loss occurred because of widespread wickedness and rejection of the gospel, leading to the departure of priesthood authority and the alteration of the ordinances of salvation. 

The priesthood remains a vital aspect of the faith and practice of members of The Church of Jesus Christ of Latter-day Saints. It is through the priesthood that essential ordinances are performed, including baptism, confirmation, and temple ordinances. These ordinances are necessary for salvation and exaltation, making the priesthood indispensable in the lives of believers.

The priesthood is not merely a title or position; it is how individuals can access the saving grace of Jesus Christ. Through the priesthood, members of the Church can receive the ordinances that bind them to God and one another. This includes the sealing power, which allows families to be united for eternity.

The priesthood also serves as a source of guidance and inspiration for members of the Church. Those who hold the priesthood are expected to lead with love, serve their communities, and act as representatives of Christ. This responsibility underscores the importance of living a life of integrity and righteousness, as priesthood holders are seen as examples to others.

Gramps

Related articles:

What is D&C 13:1 saying?

Did Jesus ever say there was no longer a need for the Priesthood?

Why weren’t there 12 apostles during Old Testament times?

If John held keys, why didn’t he keep the Church running?

In regard to the 3 Nephites, doesn’t that mean the Priesthood was never taken from the earth?

Gramps,

Why call 12 apostles? Does this correlate with the 12 tribes of Israel?

Kim

Answer

Kim,

The concept of twelve apostles originates from the New Testament, where Jesus Christ chose twelve disciples to minister alongside Him. According to Matthew 10:1-4, Jesus selected twelve individuals, granting them authority to preach and perform miracles. This selection mirrored the twelve tribes of Israel, signifying a new foundation for a spiritual Israel in the Messiah’s followers.

The twelve apostles were entrusted with the “keys of the kingdom,” a term denoting authority to govern and direct the affairs of the Church. This authority was foundational, establishing a precedent for apostolic leadership that emphasizes both spiritual and administrative responsibilities. The apostles were not merely followers; they were key figures in the dissemination of Jesus’ teachings and the establishment of the early Christian community.

In the early 19th century, The Church of Jesus Christ of Latter-day Saints was founded, seeking to restore the original Christian church as established by Jesus Christ and His apostles. Central to this restoration is the restoration of the Quorum of the Twelve Apostles, modeled directly after the biblical Twelve. This structure was affirmed through revelation to Joseph Smith, the Church’s founding prophet, emphasizing continuity with early Christianity.

The modern Quorum of the Twelve Apostles serves as the highest governing body in the Church, second only to the First Presidency. Members of this quorum are considered prophets, seers, and revelators, tasked with guiding the worldwide Church. Their role includes missionary work, church governance, and spiritual leadership, reflecting the multifaceted responsibilities of their biblical counterparts.

The choice of twelve apostles is deeply symbolic, aligning with biblical tradition and reinforcing the Church’s connection to its foundational roots. The number twelve is significant for several reasons:

1. Connection to the Twelve Tribes of Israel: The twelve apostles represent a new Israel, a spiritual continuation of the twelve tribes. This parallel underscores the belief in a restored covenant with God, mirroring the Old Testament promises.
2. Completeness and Authority: In biblical numerology, twelve signifies completeness and divine authority. By establishing twelve apostles, the Church emphasizes the fullness of its leadership and its mission to encompass the complete message of the Gospel.
3. Organizational Structure: The number twelve provides a balanced and manageable leadership structure, facilitating effective governance and decision-making within the global Church.

Some have raised questions regarding the existence of twelve apostles in Jerusalem and twelve in the Americas, as recorded in the Book of Mormon, potentially implying a total of twenty-four apostles. However, it’s crucial to distinguish between apostles and disciples in different dispensations.

In the ancient Americas, after Christ’s resurrection, He called twelve disciples to minister to the Nephite people. These individuals were designated as ministering disciples, not apostles, highlighting a different role and authority compared to the apostles in Jerusalem. The distinction lies in their respective callings and the specific needs of their communities during different dispensations.

Furthermore, the modern-day Church maintains a single Quorum of Twelve Apostles, adhering to the precedent set by the New Testament apostles and the restored Church structure. This consolidation ensures unity in leadership and maintains the symbolic significance of the number twelve.

The question arises whether Jesus might have called apostles in other lands beyond Jerusalem and the Americas. While scripture primarily documents the twelve apostles in Jerusalem and the twelve disciples in the Americas, there is no definitive evidence of additional apostles in other regions. The restoration of the Quorum of the Twelve Apostles in the Church is seen as the re-establishment of this original authority on a global scale.

The focus remains on maintaining twelve apostles to uphold unity and continuity with the early Christian Church. Expanding the number of apostles could dilute this structure and the associated symbolism, which is integral to the Church’s identity and governance.

Gramps

Gramps,

Do you know anything about The Holy Priesthood of Enoch (The Order of Enoch) as opposed to The Order of Melchizedek? I knew someone who said they were a High Priest of Enoch. In Doctrine and Covenants, it mentions Order Melchizedek is after The Order of Enoch, which is after The Order of The Only Begotten Son of God.

Patrick

Answer

Patrick,

At the heart of the Holy Priesthood is the divine authority bestowed upon its holders. Enoch’s priesthood is depicted as “endowed with power—the power of the priesthood.” This power is not wielded for personal gain but is utilized to execute the will of God, leading the community in accordance with divine commandments. The ability to perform miracles, such as causing “mountains to shake and rivers to turn from their courses” underscores the tangible manifestations of this divine authority.

One of the crowning achievements of Enoch’s priesthood was the establishment of Zion, a society built upon righteousness and unity. Under his leadership, the people were organized socially and spiritually, creating a prototype for the Church’s vision of Zion in the latter days. Enoch’s governance was marked by transparency, justice, and an unwavering commitment to communal well-being, setting a standard for future priesthood leaders.

The Holy Priesthood also encompasses the role of spiritual leadership and prophecy. Enoch’s communications with God and his ability to bless and consecrate others as priests highlight the priesthood’s role in spiritual enlightenment and guidance. His prophetic insights provided a roadmap for his people, ensuring that divine will was understood and implemented in daily life.

The Holy Priesthood of Enoch is not confined to ancient history; its legacy continues to influence the spiritual and organizational structure of The Church of Jesus Christ of Latter-day Saints today. Understanding Enoch’s priesthood offers believers a template for leadership, community building, and spiritual devotion.

Enoch’s life serves as an exemplar for modern priesthood holders. His commitment to righteousness, compassionate leadership, and unwavering faith provide a model for those who hold the priesthood today. By emulating Enoch’s attributes, current leaders can foster communities that reflect divine principles and promote collective harmony.

The teachings and practices associated with Enoch’s priesthood lay the groundwork for the contemporary Melchizedek Priesthood within the Church. The principles of divine authority, service, and spiritual guidance remain integral to priesthood responsibilities, ensuring that the ancient wisdom of Enoch is perpetuated in modern times.

The ideal of Zion established by Enoch continues to inspire efforts toward creating unified, righteous communities. The Church’s emphasis on building Zion on earth mirrors Enoch’s vision, promoting values of charity, service, and collective prosperity.

As the Church continues to evolve, the principles embodied in Enoch’s priesthood remain a beacon of inspiration, guiding believers towards a unified and righteous collective existence. Embracing the teachings of Enoch encourages individuals and communities to strive for spiritual excellence and communal harmony, ensuring that the vision of Zion is realized both in earthly life and in the eternal realm.

Gramps

Gramps,

On the Mount of Transfiguration, Moses and Elijah gave the Priesthood keys to Peter, James, and John. If Jesus Christ was present and had all the Priesthood keys, why did Moses and Elijah have to come?

Dario

Answer

Dario,

In the New Testament, the Mount of Transfiguration stands out as a pivotal event that encapsulates the divine authority of Jesus Christ and the foundational principles of Priesthood keys. As recorded in the Gospels of Matthew, Mark, and Luke, this extraordinary moment not only showcased Christ’s divine nature but also served as the occasion for the conferral of Priesthood keys to His apostles, Peter, James, and John. Understanding why these keys were delivered at this specific event provides profound insights into the governance of The Church of Jesus Christ of Latter-day Saints and the everlasting authority of Christ’s Priesthood.

The Mount of Transfiguration is more than just a miraculous event; it is a divine confirmation of Jesus Christ’s authority as the Son of God. According to Matthew 17:1-9, Jesus took Peter, James, and John to a high mountain where He was transfigured before them, His face shining like the sun and His garments becoming white as light. This transformation was not merely for spectacle; it was a revelation of His divine nature and mission.

In this moment, the appearance of Moses and Elias (Elijah) alongside Christ illustrates the continuity of divine authority from the Old Testament to the New Testament, emphasizing that Jesus is the fulfillment of the Law and the Prophets. The voice of God, declaring Jesus as His beloved Son and commanding the apostles to “hear Him,” further solidifies Christ’s position as the ultimate source of divine instruction and authority.

In Latter-day Saint theology, Priesthood keys represent the rights of presidency and the authority to direct the use of Priesthood power. The keys are essential for the governance of the Church and for the administration of sacred ordinances. The event at the Mount of Transfiguration was a critical moment when these keys were entrusted to Peter, James, and John, establishing a foundation for future Church leadership.

This conferral of authority is not merely a ceremonial act; it signifies the establishment of a divine order that would govern the Church. The keys enable the apostles to perform sacred ordinances, such as baptism and confirmation, and ensure that the Church operates under the authority of Christ, who holds all Priesthood keys. This doctrine is crucial for understanding the continuous leadership structure within The Church of Jesus Christ of Latter-day Saints.

The scriptural accounts of the Mount of Transfiguration are complemented by other revelations found in the Doctrine and Covenants. For instance, Doctrine and Covenants 110:11-16 recounts the appearance of Elijah in the Kirtland Temple, confirming the restoration of the keys of the sealing power, which were conferred upon Joseph Smith and Oliver Cowdery. This connection links the events at the Mount of Transfiguration to the ongoing dispensation of the gospel and the authority necessary for the Church’s administration.

Church leaders have long emphasized the importance of Priesthood keys in maintaining the order and authority of the Church. President Gordon B. Hinckley remarked on the significance of these keys as essential for the administration of the Church and the performance of sacred ordinances. Elder Jeffrey R. Holland has also highlighted that the conferral of these keys is integral to the divine plan for the salvation of humanity, establishing a direct connection between the authority given to the apostles and the ongoing leadership of the Church today.

The Mount of Transfiguration is not only a moment of divine revelation but also a critical event in the establishment of Priesthood authority within The Church of Jesus Christ of Latter-day Saints. It underscores the belief that Jesus Christ holds all Priesthood keys, which He delegated to His apostles, thus ensuring the continuation of His Church on earth. This profound event teaches us about the divine order of the Church and the necessity of Priesthood authority in the administration of sacred ordinances. As we reflect on this pivotal moment, we are reminded of our responsibilities to uphold and honor the Priesthood in our lives, following the example set by the Savior and His apostles.

Gramps