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Criticism of Mormonism/Books/The Changing World of Mormonism/Chapter 16
Response to claims made in "Chapter 16: The Priesthood"
| Chapter 15 | A FAIR Analysis of: Criticism of Mormonism/Books A work by author: Jerald and Sandra Tanner
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Chapter 17 |
- Response to claim: 442 - The concept of "priesthood" was added later to the Church and was a creation of Sidney Rigdon
- Response to claim: 443 - Revelations on the restoration of the priesthood are not present in the Book of Commandments
- Response to claim: 443-444 - The Aaronic priesthood was abolished at that death of Christ
- Response to claim: 445 - The date of the restoration of the Melchizedek Priesthood is not known and the record of the event was added later
- Response to claim: 445-446 - The idea of the Melchizedek Priesthood and ordaining men to be High Priests came from Sidney Rigdon
Response to claim: 442 - The concept of "priesthood" was added later to the Church and was a creation of Sidney Rigdon
The author(s) of The Changing World of Mormonism make(s) the following claim:
The concept of "priesthood" was added later to the Church and was a creation of Sidney Rigdon.
Author's sources: David Whitmer, An Address To All Believers In Christ, p.64.
FAIR's Response
Response to claim: 443 - Revelations on the restoration of the priesthood are not present in the Book of Commandments
The author(s) of The Changing World of Mormonism make(s) the following claim:
Revelations on the restoration of the priesthood are not present in the Book of Commandments.
FAIR's Response
Doctrine and Covenants | Examples of Changes
Examples of Changes to the Doctrine and Covenants
Summary: The Doctrine and Covenants has been revised many times since it was first published. Most of these changes are small, such as fixing grammar, spelling, punctuation, or unclear wording. Some changes added details or clarified ideas as Church leaders prepared new editions of the book. Many revisions were made with Joseph Smith's approval, and the changes generally did not alter the revelations' basic teachings. Instead, they helped make the revelations easier to understand and more accurate in print.
Question: What changes were made to the Doctrine and Covenants?
Changes made to the Doctrine and Covenants were 1) Grammar and spelling. 2) Added material or expansion. 3) Text removed or reworked. 4) Expressions altered
Grammar and Spelling Changes
Many changes involved matters of grammar, spelling, and the like. (These examples all taken from one article in the Ensign. Those interested in further examples can see the Further Reading section below. [1]
We have found the following errors in the commandments, as printed: fortieth chapter, tenth verse, third line, instead of ‘corruptible,’ put ‘corrupted.’ Fourteenth verse of the same chapter, fifth line, instead of ‘respector to persons,’ put ‘respector of persons.’ Twenty-first verse, second line of the same chapter, instead of ‘respector to,’ put ‘respector of.’ Fourty-four chapter, twelfth verse, last line, instead of ‘hands’ put ‘heads.’ [2]
Added Material or Expansions
Some other changes added material which had been gleaned from advancements in Church organization or later revelations, or expanded upon ideas within the original text:
| Book of Commandments | Doctrine and Covenants |
|---|---|
| 3:2—Remember temperance, patience, humility, diligence, ask and ye shall receive, knock and it shall be opened unto you: Amen. | D&C 4:6–7—Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence. Ask and ye shall receive; knock, and it shall be opened unto you. Amen. (1835 edition, 31:2.) |
| 4:2—...and he has a gift to translate the book, and I have commanded him that he shall pretend to no other gift, for I will grant him no other gift. | D&C 5:4 And you have a gift to translate the plates; and this is the first gift that I bestowed upon you; and I have commanded that you should pretend to no other gift until my purpose is fulfilled in this; for I will grant unto you no other gift until it is finished. (1835 edition, 32:1) |
| 4:4— … and to none else will I grant this power, to receive this same testimony among this generation. | D&C 5:14—And to none else will I grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and coming forth of my church out of the wilderness—clear as the moon, and fair as the sun, and terrible as an army with banners. (1835 edition, 32:3.) |
| 6:1—And the Lord said unto me, John, my beloved, what desirest thou? | D&C 7:1—And the Lord said unto me: John, my beloved, what desirest thou? For if you shall ask what you will, it shall be granted unto you. (1835 edition, 33:1.) |
| 24:14—And that he gave unto the children of men commandments, that they should love and serve him the only being whom they should worship. | D&C 20:19—And gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship. (1835 edition, 2:4.) |
| 24:32— … to administer the flesh and blood of Christ according to the scriptures. | D&C 20:40–41—And to administer bread and wine—the emblems of the flesh and blood of Christ—
And to confirm those who are baptized into the Church, by the laying on of the hands for the baptism of fire and the Holy Ghost, according to the scriptures. (1835 edition, 2:8.) |
| 24:35—The elders are to conduct the meetings as they are led by the Holy Ghost. | D&C 20:45—The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God. (1835 edition, 2:9.) |
| 44:26— … and they shall be laid before the bishop of my church, and two of the elders, such as he shall appoint and set apart for that purpose. | D&C 42:31— … and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose. (1835 edition, 13:8.) |
| 44:29—And the residue shall be kept in my storehouse to administer to the poor and needy, as shall be appointed by the elders of the church and the bishop. | D&C 42:34—Therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council. (1835 edition, 13:10.) |
| 51:6— … as is appointed to him by the bishop and elders of the church, according to the laws and commandments. | D&C 48:6— … as is appointed to him by the presidency and the bishop of the church, according to the laws and commandments. (1835 edition, 64:2.) |
| 53:41—Wherefore I am in your midst; and I am the good Shepherd. | D&C 50:44—Wherefore, I am in your midst, and I am the good shepherd, and the stone of Israel. He that buildeth upon this rock shall never fall. (1835 edition, 18:8.) |
| 65:30—Behold now it is called today, and verily it is a day of sacrifice, and a day for the tithing of my people. | D&C 64:23—Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people. (1835 edition, 21:5.) |
Text removed or reworked
A few revelations removed text, or altered the expression of an idea with a new phrasing or approach:
| Book of Commandments | Doctrine and Covenants |
|---|---|
| Chapter 4:5–6—And thus, if the people of this generation harden not their hearts, I will work a reformation among them, and I will put down all lyings, and deceivings, and priest-crafts, and envyings, and strifes, and idolatries, and sorceries, and all manner of iniquities, and I will establish my church, like unto the church which was taught by my disciples in the days of old. And now if this generation do harden their hearts against my word, behold I will deliver them up unto satan, for he reigneth and hath much power at this time, for he hath got great hold upon the hearts of the people of this generation: and not far from the iniquities of Sodom and Gomorrah, do they come at this time: and behold the sword of justice hangeth over their heads, and if they persist in the hardness of their hearts, the time cometh that it must fall upon them. | D&C 5:19—For a desolating scourge shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time, if they repent not, until the earth is empty, and the inhabitants thereof are consumed away and utterly destroyed by the brightness of my coming. (1835 edition, 32:3.) |
| 4:8— … but if he will go out and bow down before me … |
D&C 5:24— … but if he will bow down before me … (1835 edition, 32:5.) |
| 16:13—Wherefore, I command you by my name, and by my Almighty power, that you repent. | D&C 19:15—Therefore I command you to repent. (1835 edition, 44:2.) |
| 16:22—And I command you, that you preach nought but repentance; and show not these things, neither speak these things unto the world. | D&C 19:21—And I command you that you preach naught but repentance, and show not these things unto the world until it is wisdom in me. (1835 edition, 44:2.) |
| 24:11—Which book was given by inspiration and is called the book of Mormon, and is confirmed to others by the ministering of angels. | D&C 20:10—which was given by inspiration, and is confirmed to others by the ministering of angels … (1835 edition, 2:2.) |
| 44:55–57—Thou shalt contract no debts with the world, except thou art commanded. And again, the elders and bishop, shall counsel together, and they shall do by the direction of the Spirit as it must needs be necessary. There shall be as many appointed as must needs be necessary to assist the bishop in obtaining places for the brethren from New York, that they may be together as much as can be, and as they are directed by the Holy Spirit; and every family shall have a place, that they may live by themselves.—And every church shall be organized in as close bodies as they can be; and this for a wise purpose;—even so. Amen. | These verses were omitted. (1835 edition, 13.) |
Expression altered
| Book of Commandments | Doctrine and Covenants |
|---|---|
| Chapter 7:3—Now this is not all, for you have another gift, which is the gift of working with the rod: behold it has told you things: behold there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God. | D&C 8:6–8—Now this is not all thy gift; for you have another gift, which is the gift of Aaron; behold, it has told you many things; Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you. Therefore, doubt not, for it is the gift of God; and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God. (1921 edition, 8:6–8.) |
Question: Was the revelation comprising the current Doctrine and Covenants 27 altered to include mention of the priesthood restoration?
The revelation was originally printed in the 1833 Book of Commandments
The revelation in question is Doctrine and Covenants 27 in the modern edition. In it's original form, the revelation said the following (original spelling preserved):
Revelation, circa August 1830 [D&C 27] 28th. Commandment AD 1830 A Revelation to the Church given at Harmony susquehannh County State of Pennsylvania given to Joseph the Seer at a time that he went to purchase wine it for Sacrament & he was stoped by an Angel & he he spok to him as follows Saying Listen to the voice of Jesus Christ your Lord your God & your Redeemer whose word is quick & powerful for Behold I say unto you it mattereth not what ye <shall> eat or what ye shall drink when ye partake of the sacrament if it so be that ye do it with an eye single to my glory Remembering unto the father my Body which [was] laid down for you & my blood which was shed for you the Remission of your sins Wherefore a commandment I give unto you that ye shall not Purchase Wine neither strong drink of your enemies Wherefore ye shall partake none except it is made new among you yea in this my Fathers Kingdom which shall be built up on the earth Behold this is wisdom in me [p. 35] Wherefore marvel not for the hour cometh that I will drink of the fruit of the Vine with you on the Earth & with you all those whom my father hath given me out of the world Wherefore lift up your hearts & rejoice & Gird up your loins & be faithful untill I come even so amen [3]
The revelation was expanded in the 1835 Doctrine and Covenants to include a description of all of the prophets who were or would be involved with the restoration, starting with Moroni
Two years after this revelation was supposed to be published in the Book of Commandments, it was substantially expanded for publication in the 1835 Doctrine and Covenants as Section 50 with the addition of the names of a number of prophets who held various keys, starting with Moroni. The revelation was expanded to talk of much more than just the priesthood restoration. This is, in essence, a new revelation that was combined into the original August 1830 revelation text:
1 Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins. Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies; Wherefore, you shall partake of none except it is made new among you; yea, in this my Father’s kingdom which shall be built up on the earth.
2 Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting gospel, to whom I have committed the keys of the record of the stick of Ephraim; And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things spoken by the mouth of all the holy prophets since the world began, concerning the last days; And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias; Which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first priesthood which you have received, that you might be called and ordained even as Aaron; And also Elijah, unto whom I have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse; And also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain; And also with Michael, or Adam, the father of all, the prince of all, the ancient of days;
3 And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them; Unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth; And also with all those whom my Father hath given me out of the world. Wherefore, lift up your hearts and rejoice, and gird up your loins, and take upon you my whole armor, that ye may be able to withstand the evil day, having done all, that ye may be able to stand. Stand, therefore, having your loins girt about with truth, having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace, which I have sent mine angels to commit unto you; Taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked; And take the helmet of salvation, and the sword of my Spirit, which I will pour out upon you, and my word which I reveal unto you, and be agreed as touching all things whatsoever ye ask of me, and be faithful until I come, and ye shall be caught up, that where I am ye shall be also. Amen.[4]
Question: Was the removal of the name "Michael" from the original vision of the Celestial Kingdom and attempt to hide a "slip up" by Joseph Smith?
The name "Michael" was deleted from the original text of Joseph Smith's vision of the Celestial Kingdom because Adam is Michael
The name "Michael" was deleted from the original text of Joseph Smith's vision of the Celestial Kingdom because Adam is Michael. Joseph Smith had identified Adam as Michael on multiple occasions in the past. Why, then, did the names of "Adam" and "Michael" both appear in the original text of the vision of the Celestial Kingdom?
The insertion of the name "Michael" in the original text appears to have been a scribal error referred to as a "dittography"
Joseph tended to dictate his writings and even personal letters. Such was the case with the vision of the Celestial Kingdom as recorded in his journal. Despite being in his "journal," the text is not something he produced himself, but something that a new scribe and member recorded. Matthew Brown describes what appears to have happened as the scribe, Warren Parrish, recorded Joseph's words:
“[Warren] Parrish’s transcription of [Joseph Smith’s] vision [in Joseph Smith’s journal dated 21 January 1836] seems to differentiate Adam and the archangel Michael as two separate individuals. Yet [Joseph Smith] identified Michael as Adam at least a year earlier and made the same identification four years later. [5] The text recorded by Warren Parrish may provide a clue about its incorrect content. It reads: “I saw father Adam, and Abraham and Michael and my father and mother, my brother Alvin.” [6] The “Mi” of “Michael” and the word “my” that follows almost immediately after it have the exact same sound. The structures within the sentence are also identical (“and Mi . . . and my”). It seems, therefore, that Warren Parrish (a relatively recent convert [20 May 1833] and newly-assigned scribe for the Prophet [29 October 1835]) may have recorded a modified dittography based upon what he heard Joseph Smith say. [7]
Notes
- ↑ All examples from Melvin J. Petersen, "Preparing Early Revelations for Publication," Ensign (February 1985): 14.off-site
- ↑ History, 1838–1856, volume A-1 [23 December 1805–30 August 1834], p. 312, The Joseph Smith Papers, accessed June 23, 2026, https://www.josephsmithpapers.org/paper-summary/history-1838-1856-volume-a-1-23-december-1805-30-august-1834/318?
- ↑ Revelation Book 1, p. 35, The Joseph Smith Papers, accessed June 23, 2026, https://www.josephsmithpapers.org/paper-summary/revelation-book-1/19?
- ↑ Doctrine and Covenants, 1835, p. 180, The Joseph Smith Papers, accessed June 23, 2026, https://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/188?
- ↑ Oliver Cowdery, Kirtland, OH, to John Whitmer, [Liberty, MO], 1 January 1834, in Cowdery, Letterbook, 15; Revelation, ca. August 1830, in Doctrine and Covenants 50:2, 1835 ed. [D&C 27:11]; Richards, “Pocket Companion,” 74–75; Robert B. Thompson, sermon notes, 5 October 1840, [Joseph Smith] Collection, [Church History Library]; Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, eds., The Joseph Smith Papers, Journals, Volume 1: 1832–1839 (The Church Historian’s Press, 2008), 167–68, n. 319.
- ↑ Joseph Smith Papers, Journals, Vol. 1: 1832-1839, 167–68.
- ↑ Matthew Brown, "Brigham Young's Teachings on Adam," (Conference lecture, 2009 FAIR Conference, Sandy, Utah, August 7, 2009). http://www.fairmormon.org/wp-content/uploads/2011/11/2009_Brigham_Youngs_Teachings_On_Adam.pdf.
Brigham Young (1855): "I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness"
Brigham Young:
I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and principle, so far as they go; but it is impossible for the poor, weak, low, grovelling, sinful inhabitants of the earth to receive a revelation from the Almighty in all its perfections. He has to speak to us in a manner to meet the extent of our capacities...[1]
Response to claim: 443-444 - The Aaronic priesthood was abolished at that death of Christ
The author(s) of The Changing World of Mormonism make(s) the following claim:
The Aaronic priesthood was abolished at that death of Christ.
Author's sources: Hebrews 7꞉11-14
FAIR's Response
Question: Why do Mormons use the Aaronic Priesthood, since Hebrews 7 states that the Aaronic/Levitical Priesthood was "changed" to the unique priesthood "after the order of Melchizedek" held by Jesus Christ?
The idea that the Melchizedek Priesthood superseded the Aaronic Priesthood is a correct one, but this does not necessarily imply that there is no Aaronic Priesthood
As other Christians see it, the Aaronic Priesthood is like a small glass of water that is replaced by a fruit juice (the Melchizedek Priesthood). They are distinguished from each other, in most Christians' eyes, as quite separate things.
The LDS would use a different metaphor to explain things: they might compare the Aaronic Priesthood to a glass of water that is filled only part way. Instead of being replaced by an entirely different drink, more water is poured into it until it is a full glass (the Melchizedek Priesthood).
From a Mormon perspective, the two priesthoods are really the same substance: the power of God delegated to man
From whence do the two priesthoods originate? The same source—God. What is the purpose of the two priesthoods? They bring mortals to the Lord (note that only the Melchizedek Priesthood can do so entirely—see Hebrews 7:11—but the Aaronic Priesthood was instrumental in keeping ancient Israel holy and pure). The Aaronic Priesthood is merely a limited form of the Melchizedek Priesthood, or (as LDS scriptures call it) an "appendage" to it (D&C 107:13–14).
Elder M. Russell Ballard of the Quorum of the Twelve Apostles illustrated the doctrine clearly:
Since all priesthood is Melchizedek, the Aaronic Priesthood being a portion of it, one does not lose the Aaronic Priesthood when he is ordained to the Melchizedek Priesthood [...][2]
Why does the Aaronic Priesthood persist in the Church?
So, if the Church possesses the Melchizedek priesthood, then why would the Aaronic Priesthood persist today? The Aaronic priesthood serves as a 'preparatory priesthood' (see D&C 84:26.) Just as the Levitical authority in ancient Israel acted as a "schoolmaster" to prepare Israel to receive Christ (see Galatians 3:24–25), in the modern Church the Aaronic priesthood serves to school young men for service in God's kingdom on earth.
The modern Aaronic priesthood's organizational structure follows the pattern established by the New Testament Church, and consists of Deacons (see Philippians 1:1, 1 Timothy 3:8,10,12–13), Teachers (Acts 13:1,1 Corinthians 12:28–29), and Priests (see Acts 6:7), and countless references in the Old Testament to Levitical/Aaronic 'priests').
Each Aaronic priesthood office is trusted with more responsibility, providing LDS young men with the opportunity to progress and mature until they are ready to receive the priesthood in full—the Melchizedek Priesthood.
Aaronic priesthood duties and function similar to ancient Israel
Despite some modern differences from ancient Israel, the Aaronic Priesthood is not much different compared to ancient times.
The Aaronic priesthood performs two ordinances (some Christian groups would call these 'sacraments').
- Baptism: John the Baptist held the Aaronic Priesthood, which holds the keys of baptism, and baptism is of course a fundamental part of salvation through Christ (see Acts 2:38).
- Sacrifice: The modern Church does not, of course, sacrifice animals because Jesus Christ sacrificed Himself for us, giving us the last great sacrifice (see Ephesians 5:2). Yet, the Church rejoices in and recalls His sacrifice for us by partaking of the sacrament ("communion" or "the Lord's supper" in other denominations) Matthew 26:26-29). Thus, the modern priest repeats a ceremony of atonement and sacrifice through the sacrament of the Lord's supper; this plays a similar theological role to the animal sacrifices offered by Aaronic priests anticipation of Christ's atonement and resurrection.
Separation of priesthood duties in the New Testament Church
It should be noted that all priesthood was not equivalent in the New Testament Church either. For example, many members had been baptized with water (an ordinance of the Aaronic priesthood) but had not yet received the Holy Ghost until one of the apostles laid hands upon them (a Melchizedek priesthood function). (See Acts 8:15–19, Acts 19:2–6).
Response to claim: 445 - The date of the restoration of the Melchizedek Priesthood is not known and the record of the event was added later
The author(s) of The Changing World of Mormonism make(s) the following claim:
The date of the restoration of the Melchizedek Priesthood is not known and the record of the event was added later.
Author's sources: History of the Church 1:40, footnote
FAIR's Response
Life and Character |
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What is the date of the restoration of the Melchizedek Priesthood?
There is a narrow May 15 to 30, 1829 ordination window
Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:
- Year 1829: There is a manuscript in Oliver Cowdery’s handwriting recording part of D&C 18: saying, "Written in the year of our Lord & Saviour 1829." [3]
- June 1829: In D&C 18:9 we read "And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called."
- Before June 14, 1829: Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C. [4]
- Before June 1, 1829:
- Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. "In the beginning of the month of June." [5]
- David Whitmer is quoted as saying "The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829." [6] If those dates are exact then the Prophet was in New York during the entire month of June.
- Orson Pratt asked David Whitmer, "Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?" To which he replied: "I do not know, Joseph never told me." From this we can tell that the visitation either:
- Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
- Happened at another time than their travel from Harmony to Fayette.
Why did several years pass before Oliver Cowdery talked about the priesthood restoration?
We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print
It should first be noted that many critics ignore versus in the Book of Mormon that refer explicitly to the priesthood:
- Alma 4:20 - Alma was "confined [to the] high priesthood of the holy order of God..."
- Alma 5:3 - Alma the younger is consecrated to be a high priest over the church of God by his father, Alma, who had power and authority from God to ordain.
- Alma 13 - an explication of the power and function of the High Priesthood of Melchizedek.
- Mosiah 18:17 - only those baptized by the "power and authority of God" are added to the Church
- 3 Nephi 11:25; 12:1 - the 12 Nephite apostles receive power and authority to baptize
These are the earliest printed mentions of the priesthood. We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?
The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:
Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman. [7]
Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being." [8]
Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:
I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest. [9]
Painesville Telegraph (1830): "Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world"
Painesville Telegraph, 7 December 1830:
Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.[10]
Painesville Telegraph (1830): "The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray"
Painesville Telegraph, 16 November 1830:
About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray."[11]
The Palmyra Reflector (1831): "Jo Smith had now received a commission from God...Cowdery and his friends had frequent interviews with angels"
The Palmyra Reflector, February 14, 1831:
They then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.[12]
Reverend Taggart (1833): "Joe Smith...told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles"
Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833:
The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.[13]
Critical sources |
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Notes
- ↑ Brigham Young, "The Kingdom Of God," (8 July 1855) Journal of Discourses 2:314.
- ↑ M. Russell Ballard, cited in Priesthood (Salt Lake City: Deseret Book Company, 1981), 72.
- ↑ Oliver Cowdery, "Written in the year of our Lord & Savior 1829—A true copy of the articles of the Church of Christ," MS 1829, Church Archives.
- ↑ Letter of Oliver Cowdery to Hyrum Smith, 14 June 1829, Fayette, New York, Church Archives.
- ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, ed. Brigham H. Robers, 7 vols. (Deseret Book, 1957), 1:48–49. Volume 1 link; Papers of Joseph Smith, 1:293.
- ↑ Kansas City Daily Journal, 5 June 1881.
- ↑ "Letter from General W. H. Gibson," Seneca Advertiser (Tiffin, Ohio) 12 April 1892.
- ↑ Webster's Dictionary, off-site
- ↑ Oliver Cowdery to Phineas Young, 23 March 1846, Oliver Cowdery Collection, "Scriptory Book of Joseph Smith Jr." (kept by George W. Robinson), 22, Church Historical Department (published in Scott H. Faulring, ed, An American Prophet's Record.— The Diaries and Journals of Joseph Smith (Salt Lake City: Signature Books, 1989), emphasis in original; cited in Scott H. Faulring. "The Return of Oliver Cowdery", FARMS Featured Paper, no date.
- ↑ Painesville Telegraph, 7 December 1830
- ↑ “The Golden Bible,” Painesville Telegraph (Ohio) (16 November 1830).
- ↑ The Palmyra Reflector, February 14, 1831.
- ↑ Reverend Richmond Taggart to Reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833.
Question: What criticisms are put forth regarding the restoration of the Melchizedek Priesthood?
Historical documents do not give an exact date for the restoration of the Melchizedek priesthood
One critic of the Church claims that "Although the priesthood is now taught to have been restored in 1829, Joseph and Oliver made no such claim until 1834." [1] Common questions asked include the following:
- Was the restoration of the priesthood was "back dated" later by Joseph Smith to justify a desire to dominate the Church?
- Does anyone know "when or how" Joseph Smith received the Melchizedek priesthood?
- Why did several years pass before Oliver talked about the priesthood restoration?
If Joseph was making the story up, why not just pick a date and stick to it? The uncertainty of dates is typical of real world events; any one clever enough to "fake" the restoration and organization of the Church could certainly pick a date off the top of his head. Who could argue with him?
The approximate time of the Melchizedek priesthood' restoration can be plausibly narrowed down
When all the circumstantial evidence is studied, the approximate time of the Melchizedek priesthood' restoration can be plausibly narrowed down. Although historical documents do not give an exact date for the restoration of the Melchizedek priesthood we can pinpoint its occurrence to a 17 day window between the 15 and 31 of May, 1829. The window that is known is small enough to preclude a later fabrication of events by the Prophet to "increase his authority."
There are non-Mormon accounts that indicate that Joseph and Oliver had received visits from apostles and angels
Some have claimed that Joseph only began to mention apostolic ordination to the priesthood several years after the Church's organization. Contrary to this claim, there are clear references to Joseph Smith stating he had seen Jesus Christ. Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John. Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.
Response to claim: 445-446 - The idea of the Melchizedek Priesthood and ordaining men to be High Priests came from Sidney Rigdon
The author(s) of The Changing World of Mormonism make(s) the following claim:
The idea of the Melchizedek Priesthood and ordaining men to be High Priests came from Sidney Rigdon.
Author's sources: Whitmer, An Address To All Believers In Christ, p.35, 62-63
FAIR's Response
Notes
- ↑ Jeremy Runnells, Letter to a CES Director. www.cesletter.com