"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light."
-1 Peter 2:9
The Prophet Joseph Smith is surprisingly quiet in his history on the events surrounding the restoration of the Priesthood authority in the spring of 1829; indeed, the earliest and most descriptive written account of the visit of John the Baptist comes from Joseph's associate and scribe, Oliver Cowdery:
"But, dear brother, think, further for a moment, what joy filled our hearts, and with what surprise we must have bowed...when we received under his hand the Holy Priesthood as he said, 'Upon you my fellow servants, in the name of Messiah, I confer this priesthood and this authority, which shall remain upon the earth..."
(Oliver Cowdery, Messenger and Advocate, vol.1, (Oct. 1834), p.14-16).
I like to think it was a clear spring day on the morning of May 15, 1829, much as it had been that morning nearly a decade earlier when Joseph had repaired to the woods alone to inquire of the Lord which church he ought to join. Joseph and Oliver had been engaged in translating The Book of Mormon: Another Testament of Jesus Christ for about five weeks. In the account cited above, Oliver Cowdery describes these weeks as "days never to be forgotten--to sit under teh sound of a voice dictated by the inspiration of Heaven." I imagine evenings in that small cabin in Harmony, Pennsylvania, as Joseph and Oliver sat by the fire, the days' work of translation done, the two young servants of God discussing the doctrines taught in this marvelous new book of scripture they were receiving. As they arrived at the climactic event of the Book of Mormon narrative--the ministry of the resurrected Christ to the people of ancient America--Oliver Cowdery indicates that they had some question over the issue of the authority to baptize and administer other ordinances, perhaps brought on by the Savior's instruction that baptism should be performed by one "having authority given...of Jesus Christ" (see 3 Nephi 11:25)
So it was that the two servants of God, the Seer and the Scribe, retired to the woods to seek Divine guidance in the area of authority. Joseph was, perhaps, slightly more accustomed to Divine Manifestations than was Oliver, who had only been introduced to this work a few weeks earlier. Imagine young Oliver's amazement when they were suddenly joined by a glorious being introducing himself as John the Baptist, who conferred upon them the same authority once held by Aaron, the high priest of Israel--the authority to baptize, and to administer the emblems of Christ's sacrifice. Not long after this, though the historical record does not indicate a specific date, Joseph and Oliver were visited by the ancient Apostles Peter, James, and John who conferred upon them the full authority of the Holy Apostleship.
It is interesting to note that neither Joseph nor Oliver made their ordinations public at the time of their occurrence. Joseph indicates in his history that this was due in part to the spirit of persecution that was strong in the area. Certainly, in a time when anti-Catholic sentiment in the country still ran strong, and the idea of "priesthood" was closely tied in the public mind to un-democratic "Papists," this story of priesthood ordination would only have fueled the fires of prejudice against Joseph and his followers. Moreover, I have wondered if, as their understandings of the gospel grew line upon line, precept upon precept, Joseph and Oliver grew into a greater understanding of the magnitude of this event as the Restoration unfolded, and so became more willing to share the story.
I suspect, though, that the Prophet's initial reticence on the subject of the Restoration of the Priesthood may in fact teach us something about the Priesthood itself. A later revelation teaches that "no power or influence can or ought to be maintained by virtue of the priesthood" (Doctrine and Covenants 121:41). Some men, after having the interaction with the ancient prophet and apostles described above, might have been tempted to leave the banks of the Susquehanna River that day asserting their own importance, and using their ordinations to assert power and dominion over their fellowmen. Joseph and Oliver, however, did not give in to any such temptations--if such temptation even crossed their minds. Instead of asserting their authority as newly-ordained priesthood holders, they simply quietly went about continuing to do what priesthood holders in all ages have been commanded to do--to humbly and quietly go about serving others, and building up the Kingdom of God. They completed the translation and publication of the Book of Mormon, and continued to prepare for the organization of the Lord's restored Church.
Numerous modern-day prophets and apostles have taught about the distinction between priesthood power and priesthood authority. That day in May of 1829, Joseph and Oliver received priesthood authority. Priesthood power, however, is no more or less than the power of God, and the powers of God and Heaven "cannot be controlled nor handled," Doctrine and Covenants 121 teaches, "only upon the principles of righteousness." Their access to priesthood power, then, was conditional on their worthiness. So it is with us; as Elder Dallin H. Oaks taught in the April 2014 General Conference, "access to the power and the blessings of the priesthood is available to all of God's children," and all those who act under the direction of Priesthood leaders to build up the Kingdom of God act under the auspices of priesthood authority. Yet for power and authority to be combined, we must have both the authorization from those who hold keys--the authority to direct the use of Priesthood power--and the personal worthiness to access the power of God.
As we grow, individually and as a people, to better understand the role of priesthood power and authority in the Lord's kingdom, may we follow the example of Joseph and Oliver in spending less time talking about authority in the Priesthood, and who has or does not have it, and more time acting with priesthood power to serve and bless the lives of others.
So it was that the two servants of God, the Seer and the Scribe, retired to the woods to seek Divine guidance in the area of authority. Joseph was, perhaps, slightly more accustomed to Divine Manifestations than was Oliver, who had only been introduced to this work a few weeks earlier. Imagine young Oliver's amazement when they were suddenly joined by a glorious being introducing himself as John the Baptist, who conferred upon them the same authority once held by Aaron, the high priest of Israel--the authority to baptize, and to administer the emblems of Christ's sacrifice. Not long after this, though the historical record does not indicate a specific date, Joseph and Oliver were visited by the ancient Apostles Peter, James, and John who conferred upon them the full authority of the Holy Apostleship.
It is interesting to note that neither Joseph nor Oliver made their ordinations public at the time of their occurrence. Joseph indicates in his history that this was due in part to the spirit of persecution that was strong in the area. Certainly, in a time when anti-Catholic sentiment in the country still ran strong, and the idea of "priesthood" was closely tied in the public mind to un-democratic "Papists," this story of priesthood ordination would only have fueled the fires of prejudice against Joseph and his followers. Moreover, I have wondered if, as their understandings of the gospel grew line upon line, precept upon precept, Joseph and Oliver grew into a greater understanding of the magnitude of this event as the Restoration unfolded, and so became more willing to share the story.
I suspect, though, that the Prophet's initial reticence on the subject of the Restoration of the Priesthood may in fact teach us something about the Priesthood itself. A later revelation teaches that "no power or influence can or ought to be maintained by virtue of the priesthood" (Doctrine and Covenants 121:41). Some men, after having the interaction with the ancient prophet and apostles described above, might have been tempted to leave the banks of the Susquehanna River that day asserting their own importance, and using their ordinations to assert power and dominion over their fellowmen. Joseph and Oliver, however, did not give in to any such temptations--if such temptation even crossed their minds. Instead of asserting their authority as newly-ordained priesthood holders, they simply quietly went about continuing to do what priesthood holders in all ages have been commanded to do--to humbly and quietly go about serving others, and building up the Kingdom of God. They completed the translation and publication of the Book of Mormon, and continued to prepare for the organization of the Lord's restored Church.
Numerous modern-day prophets and apostles have taught about the distinction between priesthood power and priesthood authority. That day in May of 1829, Joseph and Oliver received priesthood authority. Priesthood power, however, is no more or less than the power of God, and the powers of God and Heaven "cannot be controlled nor handled," Doctrine and Covenants 121 teaches, "only upon the principles of righteousness." Their access to priesthood power, then, was conditional on their worthiness. So it is with us; as Elder Dallin H. Oaks taught in the April 2014 General Conference, "access to the power and the blessings of the priesthood is available to all of God's children," and all those who act under the direction of Priesthood leaders to build up the Kingdom of God act under the auspices of priesthood authority. Yet for power and authority to be combined, we must have both the authorization from those who hold keys--the authority to direct the use of Priesthood power--and the personal worthiness to access the power of God.
As we grow, individually and as a people, to better understand the role of priesthood power and authority in the Lord's kingdom, may we follow the example of Joseph and Oliver in spending less time talking about authority in the Priesthood, and who has or does not have it, and more time acting with priesthood power to serve and bless the lives of others.
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