s u N S T O N E Unique perspectives on Church leadership and organi zation PRIESTHOOD CONCEPTS IN THE BOOK OF MORMON By Paul James Toscano THE BOOK OF MORMON IS PROBABLY THE EARLI- people." The phrasing and context of this verse suggests that est Mormon scriptural text containing concepts relating to boththe words "priest" and "teacher" were not used in our modern the structure and the nature of priesthood. This book, printed sense to designate offices within a priestly order or structure, between August 1829 and March 1830, is the first published such as deacon, priest, bishop, elder, high priest, or apostle. scripture of Mormonism but was preceded by seventeen other Nor were they used to designate ecclesiastical offices, such as then unpublished revelations, many of which eventually appearedcounselor, stake president, quorum president, or Church presi- in the 1833 Book of Commandments and later in the 1835 dent. They appear to refer only to religious functions. Possibly, edition of the Doctrine and Covenants. Prior to their publica- the teacher was one who expounded and admonished the tion, most or all of these revelations existed in handwritten formpeople; the priest ~vas possibly one who mediated between and undoubtedly had limited circulation. God and his people, perhaps to administer the ordinances of While the content of many of these revelations (now sec-the gospel and the rituals of the law of Moses, for we are told tions 2-18) indicate that priesthood concepts were being dis- by Nephi that "notwithstanding we believe in Christ, we keep cussed in the early Church, from 1830 until 1833 the Book the law of Moses" (2 Nephi 25: 24). Moreover, Nephi’s consecra- of Mormon was the only uniquely Mormon scripture contain-tion of his brothers is presented in general terms: Jacob and ing an explication of priesthood concepts that was accessibleJoseph are consecrated to minister over the "land of my people," to the new church. suggesting that they received broad but perhaps not unlimited This article explores what the Book of Mormon has to say authority. It is unclear whether the "land of my people" included about priesthood. It is divided into three segments: Part I con- the land of the Lamanites. tains an analysis of the significant verses in the Book of Mor- The text does make clear, however, that the Book of Mor- mon dealing with priesthood structure; Part II treats the Book mon people had "prophets" as well as priests and teachers; of Mormon doctrine of priesthood set forth in Alma 13; andtogether, according to the chronicler of the Book of Jarom, these Part III contains a discussion of some implications which theseindividuals labored diligently to teach their listeners that the Book of Mormon priesthood teachings have for the modern intent of the law of Moses was to persuade "them to look for- Church. ward unto the Messiah, and believe in him to come as though he already was" (,Jarom 1:11). I These few verses are all the information provided respect- PRIESTHOOD STRUCTURE IN THE BOOK OF MORMON ing the priesthood and its uses during the first 440 years of the history of the Book of Mormon peoples. Even as late as 124 B.C. it appears that the word ’;teacher" was still being used THERE are approximately sixty passages in the Book ofgenerically to refer to anyone with the responsibility to teach Mormon that shed light upon the priesthood structure thatreligious, particularly Christian, principles (see Mosiah 2:4). existed among the Book of Mormon people. The first of these In the Book of Mosiah, however, increased mention is made occurs in 2 Nephi 5:26 where Nephi consecrated his brothers of the role of both kings and priests. This suggests that there Jacob and Joseph as "priests and teachers over the land of my was no absolute separation between the secular and non-secular authorities, that is, between the p.alitical and the ecclesiastical PAUL JAMES TOSCANO is a partner in the Salt Lake City law structures in the Book of Mormon culture. For example, in 124 ~rm of Prince, Yeates & Geldzah]er. This article is a redaction B.C. King Benjamin "consecrated his son Mosiah to be a ruler and king over his people, and had given him all the charges of the paper he presented in June 1988 as part of the Sunstone concerning the kingdom" (Mosiah 6:3). But Benjamin does not Book of Mormon Lecture Series. DECEMBER 1989 PAGE 8 S U N S T O N E restrict himself to secular or temporal matters; rather, he "also As further evidence of the priesthood hierarchy in the appointed priests to teach the people, that thereby they mightChurch, we are told that as the church founded by Alma grew hear and know the commandments of God" (Mosiah 6:3). Nor there arose dissensions and, in about 120-118 B.C., certain dis- is Benjamin the only king empowered to consecrate priests.sidents "were brought before the priests.., by the teachers; In the story of the wicked King Noah, which takes place earlier, and the priests brought them before Alma, who was the high Noah "put down all the priests that had been consecrated by priest" to whom Mosiah had given "authority over the church" his father, and consecrated new ones in their stead, such as (Mosiah 26:7-8). By this time, the words "teachers" and "priests" were lifted up in the pride of their hearts" (Mosiah 11:5). Norseem to refer to distinct offices of either the ecclesiastical or was the authority to ordain others limited to kings. Alma thepriesthood structure. This is evident in the stoW because the Elder, "having authority from God, ordained priests... " (Mosiah dissidents who were ferreted out by the teachers and brought 18:18, emphasis added). to the priests who in turn delivered them over to Alma, the By this time the ordination of priests and teachers appears high priest over the whole Church. to have been widespread. This is evidenced by the repeated Later, when the persecutions of believers by dissidents and hortatory refrain that "priests were not to depend upon the peo- by non-believers became too severe, Alma-who apparently ple for their support; but for their labor they were to receivedid not have the supreme authority to correct the situation- the grace of God"-spiritual blessings, not material ones, werelaid the case before their king, Mosiah. Mosiah "then consulted to be their compensation-"that they might wax strong in thewith his priests" (Mosiah 27:1 emphasis added). This suggests Spirit, having the knowledge of God, that they might teach withthat the king’s priests constituted a body separate and apart power and authority from God" (Mosiah 18:26; see also 27:5). from the priests of the church over which Alma presided. This Alma the Elder "also commanded them that the priests whomimplies that Mosiah was not merely a king in the secular sense, he had ordained should labor with their own hands for theirbut a king-perhaps in the nature of the pharaohs of Egypt- support" (Mosiah 18:24), not like the priests of Noah who had with inherent priestly rights and powers and with his own not supported themselves (Mosiah 11:4). There was no man- entourage of priests. This implication is fortified by what hap- datory financial obligation imposed upon believers. But, ofpened next. Mosiah "sent a proclamation throughout the land course, the people were encouraged to "impart of their sub- round about that there should not any unbeliever persecute stance of their own free will and good desires towards God any of those who belonged to the church of God. And there and to those priests that stood in need, yea, and to every needy, was a strict command throughout all the churches that there naked soul" (Mosiah 18:28). Apparently, priests were not to should be no persecutions among them, that there should be be considered more worthy of support than any other poor an equality among all men... " (Mosiah 27:2-3). Although person. the high priest clearly had spiritual authority over the Church Thus, as a result of the prevalent practice of ordaining priests(Mosiah 27:22), the king was supreme and could issue procla- and teachers, an egalitarian policy was evoked which forbade mations which became not only law to be observed within his these priests and teachers from being considered or consider- kingdom but which seem to have been received as command- ing themselves a privileged class. This, however, did not meanments to the Church as well (Mosiah 27:2). that the people of the Book of Mormon were without a hier- archy of priesthood authority. Alma the Elder ordained priests, and they undoubtedly considered their authority to act within IN 91 B.C. Alma the Younger, son of Alma the founder of the Church to derive from his. Later, Mosiah the King givesthe Church, became the first chief judge after the dissolution Alma authority to "establish churches throughout the land ofof the monarchy. He was also the "high priest, his father hav- Zarahemla; and gave him power to ordain priests and teachers ing conferred the office upon him, and having given him the over every church" (Mosiah 25:19). charge concerning all the affairs of the church" (Mosiah 29:42). Up to this point no mention is made of an organized churchThus, the kingship having been retired, the supreme secular or a distinct priesthood structure. But after Alma establishedand spiritual offices converged in the person of Alma the the Church, there are repeated references to a definite ecclesiasti- Younger.