Lesson 25 - Priesthood: "The Power of Godliness"

Doctrine and Covenants 84 (all of it) and 121:34-46 with 107 as a supplement.

To talk about "the power of godliness" I think we need to try to think about priesthood as an all encompassing power essential for all of us, rather than merely focusing on specific offices as such (though 107 gives a good run down of specific offices and an outline of administration). I will spend most of our time with a close reading of section 84 and those verses from 121.

The priesthood keys and knowledge of priesthood offices were restored over time. The manual gives a sufficient list as a reminder: 

Aaronic Priesthood: 15 May 1829 (D&C 13) 
Melchizedek Priesthood: May or June 1829 [or ???] (D&C 128:20) [Be reminded of our discussion here.]

Apostles, elders, priests, teachers, and deacons: April 1830 (D&C 20:38–60)
Bishop: 4 February 1831 (D&C 41:9–10
High priests: June 1831 (heading to D&C 52)
First Presidency: 1832–33 (D&C 81; 90)
Patriarch: 18 December 1833 (Teachings of the Prophet Joseph Smith [1976], 38–39)
High council: 17 February 1834 (D&C 102)
Quorum of the Twelve Apostles: 1835 (D&C 107:23–24)
Seventies: 1835 (D&C 107:25)
First Quorum of the Seventy: 1835 (D&C 107:26, 93–97)

This structure and responsibilities can change over time through revelation. We will not spend any significant amount of time on the actual offices of the priesthood in my class, but more on to the oath and covenant of the priesthood and ordinances and their relationship to a knowledge of God.

Section 84:33-44 outlines the oath and covenant of the priesthood. Be specific in thinking about the covenants made by individuals and promises God makes to those individuals. 

Section 121 points again to the tension between a democratic and hierarchical model, but clearly reminds us that despite a hierarchy of priesthood offices and what some ill-informed individuals may think, priesthood power is not dependent on an office, but on righteous motives. 

Is there a difference between the possibilities of a priesthood holder and one able to receive priesthood covenants--crowned with temple ordinances? Joseph Fielding Smith taught "the blessings of the priesthood are not confined to men alone. These blessings are poured out upon all the faithful women of the Church....The Lord offers to his daughters every spiritual gift and blessing that can be obtained by his sons." (Here. CR April 1970, 59. The following conference he specifically talked of the oath and covenant here.) The ultimate covenant that the Lord makes with us is that if we are faithful we will receive "all [that] the Father hath." (84:38) Sounds a lot like 76:55 and those who inherit celestial glory "are they into whose hands the Father has given all things." Compare these qualifications and promises of the oath and covenants of the priesthood with the characteristics outlined for those who receive celestial glory. Is there a difference? How do they work together?

As Joseph taught the women of the Nauvoo Relief Society in 1842 he said "he was going to make of this Society a kingdom of priests as in Enoch's day--as in Paul's day" (here 30 March 1842, Eliza R. Snow Minutes). Turning to more inclusive language--a kingdom of priests and priestesses. (He was speaking to the Relief Society, though there were a few men there, they were not members of the Society. And just after this he has the men leave so he can teach the women.) The Society was to "move according to the ancient Priesthood." 

In the April 28th meeting, Joseph taught of the importance of purifying oneself (not being self-righteous and finding motes in other's eyes) and then "if you live up to your privileges the angels cannot be restrain'd from being your associates."  I see a lot of similarities between this and section 121. He taught, the "church is not now organiz'd in its proper order, and cannot be until the Temple is completed." He turned the key "to" the women "in the name of God" and he declared "this Society shall rejoice and knowledge and intelligence shall flow down from this time--this is the beginning of better days." (Here 28 April 1842.) Do we rejoice? Do we feel knowledge and intelligence flowing?

Just days later (at the beginning of May), Joseph introduced the temple endowment in his Red Brick Store in Nauvoo. Like his teachings to the women of the Nauvoo Relief Society, he introduced the temple endowment to small groups expecting them to share their knowledge and teach others after his death. The temple enabled "the proper order."

Verse 20-21 of section 84 teaches "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 until men in the flesh." Ordinances and the priesthood power that enables those ordinances are vital. Elder David E. Sorenson taught “each ordinance is calculated to reveal to us something about Christ and our relationship to God.” (Here CR Oct 98.) Making covenants with God through priesthood ordinances are critical to learn about godliness--godlikeness or to live the godly life. Ordinances teach us how to gain those attributes as we willingly commit ourselves to the Lord by making and keeping covenants. Think about the role of the knowledge of God and how we learn about God's characteristics, perfections, and attributes. For me, the temple is central.

Moses wanted to bring the Children of Israel up the mountain, yet they were happy hanging out at the base of the mountain with a god they could see and touch--avoiding the risk of thunder and lightening climbing up the mountain with Moses. They wouldn't come up, so Moses returned down to them and they lost that opportunity to enter into the rest of the Lord. (84:23-25.) Where are we? On the flat plain or struggling up to the mountain of the Lord and taking advantage of an opportunity to enter into His rest?