The Lord Will Justify His Servants

Recently I was watching the annual General Conference of The Church of Jesus Christ of Latter-day Saints. I noted how President Monson's health seemed to be deteriorating. He was only able to speak during two sessions and he did not have his usual energy about him as was typical of past conferences. This is a fact of life and it had to happen sometime, but I considered for the first time that this might be the last conference with President Monson.

During the Saturday morning session I was also struck by how old President Packer looked. He has been in poor health for a while and has delivered his last few conference talks seated in a chair instead of standing at the podium.

Considering the relative health of Presidents Monson and Packer, up until this past conference I would have assumed that President Packer would pass away before President Monson. But while I listened to President Packer the thought entered my mind that he may out live President Monson. This would be important since President Packer is currently the senior apostle which means that if President Monson were to die then President Packer would be the next prophet.

I was intrigued by this possibility because I remember a few years ago some people got upset with something President Packer had said in a conference talk and took their complaint to the megaphone of the internet. Within just a few hours there were YouTube videos with the "offending" statement and a slew of comments wishing a quick death on President Packer. There were others calling on the Church to "officially distance itself" from his comments. Still others threatened to leave the Church over his "hate filled" and "sickening" comments.

Like so many things they were making the proverbial mountain out of a mole hill (more like an ant hill). They seemed surprised that an apostle would actually teach official Church doctrine as, well, official. There really was nothing surprising about what President Packer said, unless you assumed that he, and the Church, would simply go along with the "popular" morality of our day. So those who simply assumed that the Church would blithely follow whatever wind of doctrine was currently blowing in popular culture were shocked to find that President Packer would say, "No. We still keep our same morals."

So a week ago when I was watching conference I considered the real possibility that President Packer might be the next president of the Church. This was odd because I had for several years fully expected him to pass away before President Monson. I thought, "It may just be that the Lord is allowing President Packer to live just long enough to justify His servant."

I do not claim any special knowledge of what the Lord has planned, but from my experience I do know that the Lord respects and will justify His servants. As Nephi said shortly before he died:

"And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good. And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness."

And as Moroni said:

"And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleading bar of the great Jehovah, the Eternal Judge of both quick and dead."

Also as Jesus told Moroni in comfort:

"Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness; And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness.... If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father."

I know that the Lord will justify His servants in His own way, but last week I thought that the Lord might let President Packer live just long enough to become the president of the Church. This would give members the chance to sustain President Packer as the prophet. In this way He would justify His servant. I do not know if this is what will happen, but however the Lord chooses to do it, in this life or the next, He will justify all his servants.

Here is a link to one of my favorite talks by President Packer.

Priesthood Authority and the Concept of Stewardship

I met a man once who said that before he did anything he would say "Si Dios quiere" [God willing]. He explained that if he said that and God did not want him to do it then he would instantly be struck down, because God didn't want him to do that. This included every mundane thing he would do such as leaving his house to walk down the street. In every aspect of his life he claimed that he would say "Si Dios quiere" in order to receive validation for all of his actions no matter how mundane they be. You can see the obvious problem with this because it essentially justifies everything he does, no matter how immoral it may be, because if God doesn't strike him down then "God wills it." It essentially turns God into a rubber stamp to validate whatever that man does, be it immoral or just normal mundane life decisions like what to have for breakfast.

The problem with that way of thinking is that it removes the possibility of free will. While there are some Christians who may argue that we do not have moral agency, or the ability to choose right from wrong, this is not true for Latter-day Saints. From an LDS perspective the ability for us to choose is fundamental to our identity. As the Lord told Enoch:

"Behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency;" (Moses 7:32)

The idea that we are free to choose what we are to do is also reinforced in the Book of Mormon when Samuel the Lamanite stated,

"For behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free." (Helaman 14:30)

This statement is by no means the only one in the Book of Mormon that makes it clear that we can act for ourselves. In more modern revelation we are told,

"All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence. Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them, and they receive not the light." (D&C 93:30-31)

 In talking about the Constitution of the United States a revelation tells us that it was established,

"That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment." (D&C 101:78)

Whenever members of the Church teach about the Plan of Salvation we mention that before the world was created, we, as spirit children of God, were given the choice to follow God and Jesus Christ or to follow Satan. The crux of Satan's plan, and the reason why we ultimately rejected it, was that it would take away our agency, or ability to choose. As explained in the Book of Moses,

Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice. (Moses 4:3-4)

Given the strong language surrounding our ability to act (i.e. "otherwise there is no existence") from an LDS perspective we cannot get around that fact that we have our agency and it cannot be taken away. Many if not all members of the Church would acknowledge our ability to choose and act for ourselves and we would never think about applying the unreasonable standard of Divine oversight into all of our decisions as presented by the man I mentioned at the beginning. We may say it is silly for that man to always say, "Si Dios quiere", before he does anything and then expect God to either validate his decision through inaction or express His Divine disagreement by killing him. But what we may not realize is that while we would be repulsed by the thought of applying this standard pf Divine oversight to ourselves, we regularly apply it to the prophet and apostles and sometimes to all the leaders of the Church. Basically we have a modified version of "Si Dios quiere" that only applies to prophets and apostles. We think that if the prophet were to take one step out of line then, "Zap!" he's dead.

This is commonly the image that is brought up whenever anyone quotes Wilford Woodruff when he said,

"I say to Israel, the Lord will never permit me or any other man who stands as president of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that the Lord would remove me out of my place, and so He will any other man who attempts to lead the children of men astray from the oracles of God and from their duty." (The Discourses of Wilford Woodruff, sel. G. Homer Durham [1946], 212–13.) 

It seems that whenever this quote is brought up people, both inside and outside the Church, use it as proof that God personally reviews and approves everything every prophet says and if they will say something that is a product of the prophet's culture and limited personal understanding (or something that is "false" as the critics would say), then "Zap!" the prophet dies. This is the idea that if Brigham Young, or Joseph Smith, or any other prophet says something then whatever they said must be taken as absolutely true. No exceptions. Because God reviews each and every single decision, statement and action of the prophets (and apostles), and if anything is found to be out of line then, "Zap!", we have a new prophet.

The problem with this is that it removes all possibility of free will on the part of the prophet or apostle. Unfortunately it is not just critics of the Church who hold this position but also faithful members of the Church who hold this position. We strenuously defend our personal agency but when it comes to Church leaders we sometimes fail to see that they have the same measure of agency and freedom that we do.

So how do we reconcile the fact that Church leaders have their free will and God does not use the "Zap!" method of Divine oversight with the fact that the same Church leaders can speak authoritatively for God and can determine the practices, policies, and administration of the Church? In order to understand how these things can be reconciled we need to understand how priesthood authority is related to the concept of stewardship.

As the Lord explains in one revelation,

"It is wisdom in me; therefore, a commandment I give unto you, that ye shall organize yourselves and appoint every man his stewardship; That every man may give an account unto me of the stewardship which is appointed unto him. For it is expedient that I, the Lord, should make every man accountable, as a steward over earthly blessings, which I have made and prepared for my creatures." (D&C 104:11-14)

In the wisdom of the Lord He does not micromanage all the affairs of His kingdom. He gives stewardships to His servants and they are given the charge and authority necessary to fulfill the task assigned to them. The Lord sets the bounds of His stewardships ("All truth is independent in that sphere in which God has placed it") and expects His servants to make wise decisions regarding the things placed in their charge.

In the Book of Matthew we find the parable of the talents, which is applicable to our current discussion.

"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.... After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.... For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath." (Matthew 25:14-30)

The lord of the servants did not personally oversee and approve each decision of his servants. As a matter of fact he left them alone and only afterwards did he demand an accounting of them. The Lord uses the same method to govern His Church today. Each Church leader is given his keys, authority and commission in an orderly and clearly defined way and is expected to act in such a way that the kingdom of God is made to increase and be firmly established. As the Lord explains in another modern revelation,

"I, the Lord, have appointed them, and ordained them to be stewards over the revelations and commandments which I have given unto them, and which I shall hereafter give unto them; And an account of this stewardship will I require of them in the day of judgment. Wherefore, I have appointed unto them, and this is their business in the church of God, to manage them and the concerns thereof, yea, the benefits thereof." (D&C 70:3-5)

The pattern that the Lord uses, and has used in all ages of man on the earth, is to give His word (or in same cases His Word) to man, and the revelations and commandments constitute a basic document which set the bounds of the stewardships given to His servants. I should emphasize that all decisions must be kept within the bounds that the Lord has set. We, including the Church leaders, do not choose the content of the revelations nor the conditions of the covenants we are under.

This gives both us and the Church leaders an incredible amount of freedom, and a corresponding amount of responsibility, in what we can do with the kingdom of God. The key to remember here is that the decisions regarding administration of the kingdom should be made by those who hold or are delegated the necessary keys, or power of the priesthood. If there are no specific instructions or prohibitions in the revelations then those who hold and exercise the priesthood keys are free to make decisions according to their wisdom and understanding.

These decisions may range from setting the minimum age at which young men can receive the priesthood, to giving advice about proper and modest attire, to determining how tithing money is to be used. In all these things those who are given these stewardships will be held accountable for their actions ("an account of this stewardship will I require of them in the day of judgment"), but their ability to make decisions, and even mistakes, will not be taken away from them.

Just as God was willing to send us to earth to learn by our own experience to know the good from the evil, and that freedom is not abridged for us, those who are call to be leaders in the Church are not somehow a class apart to which the laws of agency do not apply. They are also free in the sphere or stewardship in which they are placed.

Quite frequently the imagery of the Church as a bride and our Savior as the Bridegroom is used to explain the relation between Christ and His Church. In this sense we, as members of the Church, covenant to hearken to Christ and keep His commandments as He hearkens to the Father. This relationship is reflected in the structure of the priesthood. None of us access the things of God by ourselves, not even the commandments, covenants, ordinances or revelations, but are dependent on another, be it priesthood leader or angel we are all dependent on an intermediary. This method is not an accident because as Alma taught,

"These ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord." (Alma 13:16)

It is done in this way to show unto us our weaknesses that we may learn that we are dependent on Christ for our salvation.

Now there may be some who would feel uncomfortable knowing that their Church leaders do not actually operate under the "Zap!" system of Divine oversight, or that their Church leaders may say something that is not 100% historically correct, or is informed by the biases and prejudices of their day. But God does not choose perfect people to be His prophets, but He does choose those who will do what is asked of them. If we are concerned that the prophets and apostles may tell us to do things to our detriment, then we should realize that this is precisely why we need to have faith in God. There are ways to judge whether or not a prophet is a true prophet or not, and we should seek our own confirmation (God is not interested in having blind followers), but ultimately we must choose to follow God and His stewards.

Now God does not leave his servants entirely to themselves. He does offer counsel (His name is "Man of Counsel" after all, not "Man of 'I make mindless, free-will-deprived, automatons out of my prophets'") and provide direction but everything else is left up to the stewards to decide. This means that sometimes God will correct his servants, but He will decide when, how and what needs to be corrected.

So what is there for us to do? How are we to live our lives? What will all this look like with each member of the Church having dominion over their own stewardship? Well, it will look, function and work exactly like it does not, but without the perception that Church leaders somehow lose their free will when they become Church leaders. God does not operate under the "Zap!" system, but He does counsel His servants in all they do. And for everyone, whether or not we are a Church leader or "just a member" we are all given the same charge,

"Behold, this is your work, to keep my commandments, yea, with all your might, mind and strength." (D&C 11:20)

[End note: I am well enough aware that this will not answer every question someone may have in regards to priesthood authority, and I am sure that some will judge it to be woefully inadequet, but it will answer some questions. There are other things to consider, such as priesthood keys and how they work, charity, both for other Church members and for Church leaders, especially for Church leaders. I find that most of the problems that critics of the Church, both within and without, have with Church leaders stems from uncharitable feelings towards Church leaders or a failure to humbly consider that we are all in this together and that they too are called to make mistakes so that they can learn by their own experience. This does not mean that whatever they do is good and above reproach, but if there is to be reproof, it needs to be done charitably and with tenderness.]

The Keys of the Priesthood Held In the Church

Introduction

Almost four years ago I wrote a post about the keys of the priesthood. Since then the post has generated a bit of traffic to my blog. But ever since the talk given by Elder Oaks in the last conference I have noticed a significant increase in visits to that post. I have continued to think about what I wrote and prompted by the increase in visitors and also by the lesson that I had in my Elder's Quorum meeting last week I thought I should expand on what I wrote several years ago.

If we are to understand priesthood keys perhaps a good place to start is what is a priesthood key. Then we must know what priesthood keys we have in the Church and finally we can look into how the keys are held and used, including who holds them and how that impacts the individual members of the Church. I will also address the question of whether or not the Church has all the priesthood keys and if not which ones we do not have and what that means for us as members.

What are Priesthood Keys?

Priesthood keys are the power, or ability, and authority to perform certain actions using the priesthood. Without the keys no actions using the priesthood can be done. All things technically can be done by the Melchizedek priesthood but without an enumeration of powers which are allowed (i.e. keys) then nothing can be done. The keys effectively enumerate what priesthood holders are allowed to do. Additionally the one who holds the keys can determine how these powers are to be used. In some cases the powers are very general, but in others the powers are specific.

In order for anyone to do anything by the power of the priesthood then the priesthood keys need to be operative. That is, there needs to be a priesthood holder somewhere who holds the keys and allows the corresponding powers to be used in order for the keys to work. As pointed out in the recent General Conference talk given by Elder Oaks those who act under the authority of the priesthood, that is, under the authority of the priesthood keys, do not necessarily have to hold the priesthood. The ability to perform a work through the priesthood needs to originate with those who have the keys but once he who holds the keys allows it then any who are commissioned may do the work whether they have the priesthood or not. As an example, the priesthood key that controls the preaching of the gospel can be exercised by any man or woman called of God to preach the gospel. There is no restriction on who can be commissioned to preach the gospel as long as they do so under the direction (that is, in the manner proscribed by) of the one who holds the keys.

There are some restrictions on the powers associated with the individual priesthood keys and this is inherent to the power associated with that key. For example, the power to baptize is a priesthood key given to the Aaronic Priesthood. While this power can be given widely it is by its nature restricted to those who men who hold the priesthood and are of the office of a priest. This means that those who hold the key of baptism can authorize any priesthood holder to baptize but they cannot authorize a non-priesthood holder to baptize. They do not have the authority to change that any more than a police officer can appoint a judge to the bench.

While many men in the Church are given the priesthood they can do nothing with it if it is not allowed by those who hold the corresponding keys. Those priesthood holders who hold the keys can commission those with the priesthood to perform the actions that are restricted to priesthood holders and they can commission anyone and everyone else to act under the power of the priesthood regardless of whether they hold the priesthood or even if they are a baptized member of the Church.

The Listed Keys

There are a few priesthood keys that are explicitly mentioned in the Doctrine and Covenants. I will give a listing of them below. This list is by no means exhaustive for reasons I will explain in the next section.

The Keys of the Aaronic Priesthood (D&C 13 and D&C 107:20)

• Ministering of angels
• Ministering of the gospel of repentance
• Administer baptism by immersion for the remission of sins
• Administer in outward ordinances
• Administer the letter of the gospel

The Keys of the Melchizedek Priesthood (D&C 107:18-19)

• The sealing and binding power (D&C 128:14, D&C 110:13-16)
• The keys of the kingdom (D&C 81:2)
• Spiritual blessings
• The privilege of receiving the mysteries of the kingdom of heaven
• To have the heavens opened
• To commune with the general assembly and church of the Firstborn
• To enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant
• The keys of the Book of Mormon (D&C 27:5)
• The keys of Elias, which are the keys of the restoration of all things (D&C 27:6, D&C 110:12)
• The keys of the gathering of Israel (D&C 110:11)
• The key of knowledge

Some of these are just different names for the same thing. While there is a definite difference in some of these keys, and as such they required different prophets to return to restore the keys (see D&C 110), there are others that are simply different aspects of the same power and authority. Before we even try to break down the keys categorically we should first seek a healthy dose of divine inspiration and understanding. In the end I think the distinction between the different keys will be less important than the actual working of the keys.

Keys Not Mentioned

There are a few keys that are not mentioned but are mentioned in passing in the Doctrine and Covenants as having been received from specific people yet what those keys are was not spelled out in the Doctrine and Covenants. I am not enough of a scholar of the writings of Joseph Smith to know if he added a few more keys to the list of priesthood keys that we know he received. If anyone has any information on that that they are willing to share with me I would be greatly appreciative.

In D&C 128:21 Joseph Smith mentions Michael, Gabriel, Raphael and "divers angels" as declaring their keys yet unlike Moses, Elias, and Elijah the powers associated with their keys are not explicitly given. If we are to know what those particular powers were we must either find out if Joseph Smith wrote anything else about the keys of Michael, Gabriel, Raphael and the others, and failing that it is up to the current President of the Church, who holds the keys of "receiving the mysteries of the kingdom of heaven", to explain those things. Anything anyone else says, while possibly informative, is still just their own understanding (even if it is inspired and true, it is not authoritative).

In addition to the keys alluded to, there are a few keys that we know of that we know that the Church does not have. As Elder Oaks mentioned in his talk of priesthood keys, "At general conference many years ago, President Spencer W. Kimball reminded us that there are other priesthood keys that have not been given to man on the earth, including the keys of creation and resurrection." I might add to this the keys of Eternal Life, and the keys of Adam. Far from being a problem for the Church this is part of the pattern of heaven where all things are revealed in their season, line upon line, until we come to a perfect understanding. Any of claim that the Church is deficient or apostate due to the loss of keys indicates a severe lack of understanding regarding priesthood keys.

There is one more key that I wish to mention briefly here and will devote an entire section to it below, and that is the key of the Patriarchal priesthood. This priesthood, among other things, is mentioned in the Book of Abraham in the first four verses. It seems that this priesthood key was the key given to Adam. It is not clear that this key is in operation in the Church today for reasons which I will explain below.

Practical Explanation of Keys

Now that we have laid the ground work I think a practical explanation of priesthood keys is in order. I don't know how my Elder's Quorum President, Stake President and Bishop feel about being mentioned by name on my blog so I will just refer to them "my Bishop", "my Stake President" and "my Elder's Quorum President".

In my ward (and all other wards in the Church) there are three key people (hehe, pun) who hold all the local priesthood keys, my Stake President, my Bishop and my Elder's Quorum President. My Stake President is the local president of the High Priesthood and as such holds all the keys given to him by the general authority who set him apart. Just what keys were given to him depends on what keys the President of the Church was willing to delegate to the general authorities, who would in turn delegate to the Stake President. For example, I don't think my Stake President was given the keys of the Book of Mormon, yet he was given the keys of the kingdom* (*for the area of the world known as the Durham, North Carolina Stake). He also was not given the keys of sealing, but as presiding High Priest he was given the keys of the Aaronic priesthood.

If President Monson wanted to delegate, say, the keys of the Book of Mormon to Stake Presidents then he could do that, though I see no evidence of that having been done in an active way (see the section on passive vs. active use of keys below for further discussion on this). So some keys, particularly the keys of the kingdom were given to my Stake President to hold and to exercise within the bounds of his Stake. It is his stewardship in the Kingdom. As the presiding High Priest he has the keys to call, ordain and set apart Bishops. There was a time when Bishops had to be called, ordained and set apart by a general authority, that is that aspect of the keys of the kingdom were not delegated to stake presidents, but as the Church grew it became impractical for general authorities to ordain all Bishops so that power was delegated to the local presiding High Priest (though Bishops must still be approved by a general authority). The prerogative to extend that power or key rests solely on the President of the Church. He can extend that decision making ability and he can rescind it.

Because my Stake President has the keys of the kingdom that means that he can personally run every part of the Church, or he can choose to delegate that power to others. The extent that he delegates or keeps that power is up to him. It would be wise to delegate that power to others, but it technically is not required. As previously mentioned there are some powers that he cannot delegate to just anyone, but there are others that he can. What ever power he delegates carries with it the full power of the priesthood regardless of whether or not the person receiving the power holds the priesthood.

My Bishop receives his keys from the Stake President and as Bishop holds the keys of the Aaronic priesthood listed above. This means that he sets the terms for all the outward ordinances of the gospel. As an example I once had to miss sacrament meeting for another meeting with my Stake President. Because I still felt a desire to partake of the sacrament I approached my Bishop and asked if I could have that done outside of Church. As the holder of the keys he could determine when and where the sacrament would be administered. He quite rightly explained that he felt that he could not authorize me partaking of the sacrament just for having missed it for a meeting with the Stake President. He explained that he did not want to provide an exception to the rule because he did not want anyone to get the idea that they could miss sacrament meeting and then just take it later. But what he did do was authorize me to go over the sacramental covenants in my mind and reaffirm them. That act, because it was authorized by one who held the keys, was of as much efficacy as if I had partaken of the sacrament during sacrament meeting. The key is it was authorized (as a side note, if anyone tries to abuse this power then He who holds all the keys will not take kindly to it).

My Elder's Quorum President holds the keys of the kingdom pertaining to my part in the quorum. These keys he receives from the Stake President, not the Bishop. The Bishop only holds the keys of the Aaronic priesthood an as such cannot give or rescind the keys associated with the Melchizedek priesthood. Only my Elder's Quorum President has the authority to exercise the relevant priesthood keys. He has the authority to extend those powers to his quorum or restrict them. Because I am an active member of the Elder's quorum I have access to the keys of the priesthood if I were not an active member then my access to the power of the priesthood keys would be restricted. Because my Elder's Quorum President holds the keys of the kingdom I am allowed to give priesthood blessings to my family. I cannot give them by virtue of my being the father and husband in the home.

The keys of the priesthood delegated to the local Church leaders do not include the patriarchal keys, nor were they conferred on me when I got married. I was sealed by the sealing power but I was not given the patriarchal keys. So my ability to give priesthood blessings to my family is entirely predicated on the fact that my Elder's Quorum President (or Stake President if I were a high priest) holds the keys of the kingdom as part of his stewardship. Generally the exercise of the keys governing priesthood blessings is not restricted, except for disfellowshiping or excommunication, but in theory it could be restricted. This means that my Elder's Quorum President could restrict the members of his quorum in giving priesthood blessings either entirely or without his express permission. But because he doesn't want to get a phone call every time one of his elders needs to give a blessing that power or key is delegated passively to his quorum.

This brings us to the concept of passive vs. active use of priesthood keys.

Passive vs. Active Use of Keys

Some priesthood keys are held actively while others are held passively. I could also phrase it as the keys are held tightly vs. loosely. Keys that are held actively are restricted to certain people. In some instances those keys are only delegated personally by the one who holds the keys. The keys of the sealing power are one example of this. They are only delegated from the Church president to individual sealers, and even then the power to use them is only given to temple presidents. In this case is anyone wanted to use the sealing power they would actively need to seek out someone who held those keys and get them to actively take part in the use of those keys. This is why I refer to it as the active use of the keys. If anything is to be done with the keys then the one who holds them must act.

On the other hand there are some priesthood keys that are held passively. The power to give priesthood blessings is a priesthood key that is help passively by either the Elder's Quorum President or Stake President. It is passive in the sense that they do not need to do anything or even be aware of the fact that the key is operative in order for priesthood holders to exercise it. It is possible for them to change the key from being passive to being active, or change it from loose control to tight control. If this were to happen then all the members of an Elder's quorum or a Stake would need to seek out the permission of whomever held the keys in order to give a blessing. But generally we do not do this in the Church.

Then there are keys which are mixed. For example, the keys of "receiving the mysteries of the kingdom of heaven" are passive and are held loosely by local leaders. As long as my Elder's Quorum President is still breathing that key is still operative for me. I can receive whatever revelation God is willing to give me. My Elder's Quorum President does not even have to be aware of the fact that he holds that key for me to allow it to be operative. Just like other keys he can restrict it or actively extend it. This includes the keys of enjoying the "presence of God the Father, and Jesus". In the temple this is possible but in order for it to happen my Elder's Quorum President, or Stake President depending, needs to hold those keys. They can restrict them or even extend them (to you Elder's Quorum Presidents and Stake Presidents, think of that! You can extend the power to others to see God and Jesus Christ! Granted you can only do that as long as the power is held passively by the Church President. If he chooses to restrict it then there is nothing you can do, but as far as I know he has not done that.). But without any restriction on that key then it remains operative to the individual members and they can enjoy that blessing while attending the temple.

But these keys are mixed, which means that while the ability to receive the mysteries of the kingdom is passive and open to anyone who has the gift of the Holy Ghost, they cannot teach those things understood by the Spirit as authoritative without the express permission of the presiding High Priest. In almost all cases the presiding High Priest holds that particular power very tightly but there are a few instances where it has been delegated to others. So while you or I could receive all sorts of understanding and revelation, if it is not taught by the presiding High Priest then we do not have the authority to teach it as doctrine and in many cases we cannot teach it at all (see D&C 28:2-7 and  D&C 43).

Another example of a mixed key is the key of baptism. In the wards the key is held tightly, and is actively delegated. Anyone looking to baptize their eight year old child must first receive the permission of the Bishop. On the other had missionaries are under no such restriction except when their Mission President instructs them otherwise. Missionaries have the power to do many things, from baptizing and giving the Holy Ghost, to organizing branches and districts and all of this is held loosely. Generally the Mission President will restrict these powers to some degree but the control is loose and missionaries have passive access to many of the keys normally held by Bishops and Elder's Quorum Presidents. So while some keys are tightly held in the wards the missionaries are given loose control of the same keys.

The Keys of the Patriarchal Priesthood

Now I wish to address one final priesthood key that is occasionally mentioned in the Church but is at best poorly understood. What is perhaps so interesting about this particular key is that many men assume they have it even though I know of no evidence to indicate that the men in the Church hold this key. I certainly have never received this key through the laying on of hands. The key I am referring to I shall call the Patriarchal key of the Patriarchal priesthood.

Generally speaking the patriarchal priesthood is like all the other keys of the priesthood except that it extends the power of the priesthood out of the Church and into the home. "But wait!" you may reply. "Don't we teach that the priesthood should be in the home?" Well, yes we do, but the difference is that the priesthood should be in the home to bless those members of the family who are also members of the Church. This is part of the passive keys that I talked about above. The ability to bless the sick and to give blessings of counsel and comfort are all done by the priesthood, and as such need the authority of priesthood keys to be operative, yet there is no special authority given to the father or any other priesthood holder in the family that gives them additional authority or power in the family.

In a General Conference talk given in 2005 Elder Oaks told a story about how he thought that holding the priesthood mean that he had authority in his family, including authority over his mother. He relates his experience like this:

"My father died when I was seven. I was the oldest of three small children our widowed mother struggled to raise. When I was ordained a deacon, she said how pleased she was to have a priesthood holder in the home. But Mother continued to direct the family, including calling on which one of us would pray when we knelt together each morning. I was puzzled. I had been taught that the priesthood presided in the family. There must be something I didn't know about how that principle worked."

Elder Oaks then went on to explain how the priesthood, and priesthood keys operate differently in the Church than they do in the family.

"When my father died, my mother presided over our family. She had no priesthood office, but as the surviving parent in her marriage she had become the governing officer in her family. At the same time, she was always totally respectful of the priesthood authority of our bishop and other Church leaders. She presided over her family, but they presided over the Church...." 

"There are many similarities and some differences in the way priesthood authority functions in the family and in the Church. If we fail to recognize and honor the differences, we encounter difficulties.

"One important difference between its function in the Church and in the family is the fact that all priesthood authority in the Church functions under the direction of the one who holds the appropriate priesthood keys. In contrast, the authority that presides in the family—whether father or single-parent mother—functions in family matters without the need to get authorization from anyone holding priesthood keys...." 

"However, priesthood keys are necessary to authorize the ordaining or setting apart of family members. This is because the organization the Lord has made responsible for the performance and recording of priesthood ordinances is the Church, not the family."

The keys of the priesthood, and hence all the power and authority of the priesthood, that is the power to act, direct, counsel, and bless, only are operative in the Church according to the rules, laws, policies and procedures of the Church. The authority to direct the family is not derived from the priesthood, nor does the priesthood or priesthood keys give additional authority to any priesthood holders in the home. While the priesthood keys may contain the authority to seal a family for eternity, it does not have the power to give the father or any other priesthood holder additional authority than that which they have by virtue of being the father.

There is a mistaken idea among some Church members that because the hold the priesthood, and because we teach that the priesthood should preside in the home, they have additional power and authority given to them not available to other fathers. This idea is patently false. Neither I nor any other priesthood holder I know has ever had hands laid upon their head and given the keys of the patriarchal priesthood (if you have, well let me know! But make sure you have the priesthood through the proper channels!). The idea that because men have the priesthood they have an additional measure of authority in their family is something that I call "Big Man" priesthood.

The image that comes to my mind when I refer to the Big Man priesthood is the family of someone I once knew. One time his family came to visit our ward and instantly I could tell that his father practiced the doctrine of Big Man priesthood. He sat in the middle of his large family, flanked by his priesthood holding sons. While the father was there his family moved together as a unit under his direction. I suspected that he considered himself to be like the patriarchs of old who commanded their children, and he could do it because he had the priesthood.

While it is admirable and desirable for a father to direct and keep his children in the way of truth, he should never conflate the power and authority derived through the keys of the priesthood with the innate authority he has as father to his children. The keys of the priesthood that are operative in the Church only extend to matters dealing with the Church, its ordinances, and spiritual blessings, and does not provide additional authority to a father in his family.

Passing the Keys

The final item I feel I should address is how priesthood keys are transmitted, and whether or not the previous key holder continues to hold the keys. All keys, as are all callings, blessings and gifts in the Church, are given by the key holder laying his hands on the head of the one receiving the keys. Generally specific keys are not mentioned when this is done, but rather a blanket statement of "All the keys, authority, privilege and power pertaining to this office and calling". If specific keys are given, such as when a temple sealer or temple president is set apart, then those keys would be specifically mentioned.

It should be noted that when keys are passed to another priesthood holder they are not given up by the one passing them, though their ability to exercise those keys may fall dormant. For example, when a Stake President sets apart a Bishop all the keys of the Aaronic priesthood for that ward pass to the Bishop and the Stake President will no longer exercise those keys, but he will not relinquish them. The Bishop can exercise those keys and administer the outward ordinances for the ward or empower others to do so. The Stake President still holds those same keys but they are dormant, which means he does not exercise them while the Bishop is still acting as Bishop. This is done because the Lord and the Church respects the stewardships of those who are given the keys and also so that there is order and not confusion in how things are done.

So while the priesthood holder who is currently authorized to hold the keys may use them that does not mean that the one who gave them the keys has lost them. This also means that the one who gave the keys can revoke them because they still hold them, even if they are dormant. What this means is that a Stake President can release a Bishop, but to call a new one he still needs permission from a higher authority. So there may be a situation where there is no Bishop and they can't call a new one, but the ward will still function since High Priests can function as Bishops, hence the High Priest group leader in the ward will act as the Bishop without being set apart and given the keys, but the scriptures make it clear that they should be set apart to do this. So the High Priest group leader acting as Bishop should only be temporary.

For the most part someone who holds the keys to a certain calling cannot pass those keys onto another priesthood holder. Hence a Bishop cannot ordain another Bishop, a Stake President cannot set apart another Stake President etc. This is because their keys do not come by virtue of their office but are given to them temporarily. Also when they are released they no longer hold the keys. Hence a Bishop who is released will remain a Bishop in his priesthood, but he will hold no keys. If he is called again to be a Bishop he must be set apart and given the keys but does not need to be ordained again.

But in the case of the First Presidency, the Quorum of the Twelve Apostles, and the First Quorum of the Seventy as a group each one forms a body that holds all the keys that the others do. Thus an unanimous decision by the First Presidency can be taken to ordain another Apostle. If there is no First Presidency then the Quorum of the Twelve Apostles can ordain other Apostles. If there is no Quorum of the Twelve Apostles then the First Quorum of the Seventy can ordain Apostles. The decisions of these quorums must be unanimous, so no single member can ordain another to a position in the quorum nor give them the keys. These three quorums hold all of the keys given to the Church, though the President of the Church is the only one who can exercise, delegate or restrict the keys at any given time.

There is also a curious case where technically the counselors in the First Presidency do not have to be Apostles, which means that when the President dies and the First Presidency is dissolved the remaining members of the First Presidency no longer hold any priesthood keys, unless they are Apostles. If they are not Apostles and are just High Priests then on the death of the Church President they no longer can use the priesthood keys, nor can they join the Apostles in ordaining new Apostles or organizing a new First Presidency. This is an important point to know in order to understand some episodes in Church history.

So to sum up, local Church leaders cannot pass keys to someone of equal authority (i.e. Bishop to Bishop), only to those who are under them in authority (Stake President to Bishop). General Authorities cannot individually pass keys to another but only when the decision is made unanimously as a quorum. Also a a quorum they all hold the same keys that the other quorums hold. When keys are delegated to another they do not give them up, but they no longer will use them (hence the whole point of delegation).

Conclusion

When I started writing this I did not intend it to become so long, but I just kept writing and it turned into this. There were a few things that motivated me to write this (no I will not link to them since they are a bit contentious or apostate), and it is also something that Elder Oaks recently addressed in General Conference. So while this part is labeled "Conclusion" in this section I will now explain what priesthood keys are and it (hopefully) will now make sense. It just takes a lot of preparation and background to set it up. So here goes.

Priesthood keys are the authority from God to do certain things (see list above). For any given point in time and any one place there is always one person and only one person authorized to use the keys since all things must be done in order. Others may hold the keys but they act under the direction of the one who uses them. All keys can be delegated and those keys can be used generally by either the priesthood or all members (passive keys) while other keys are held tightly and require the permission of the one who holds the keys (active keys). Whether or not a certain key is passive or active depends on the decision of the key holder since he is the steward of those keys.

Some keys are restricted to priesthood holders since they involve the ordinances of the Church, while others have no such restriction. When someone is given a commission through the priesthood keys their actions, work and calling carry with it the full weight of priesthood authority even if they do not hold the priesthood. This means that both women and men can act with the authority of the priesthood, but neither women nor men can do so without permission from the one who holds the keys.

The Church is authorized through the keys to do many things (see list above) but there are a few things that we do not hold the keys for, such as resurrection and eternal life. We also should not confuse priesthood keys with familial authority. The Church may seal families but it does not give authority to family members in their respective positions in the family.

There is no divine authority outside of the priesthood. Without the keys of the priesthood we cannot do the work of God. We must have the keys and they must be exercised in the proper manner under the direction and authority of the one who holds the keys.

Let me know what you think.

The Keys of the Priesthood

[Author's Note June 23, 2014: Since I wrote this post I have written a more extensive post dealing with priesthood keys. You can read it by following this link.]

The doctrine of the keys of the priesthood is perhaps one of the most important, but least understood of all the doctrines of the Church. It is also one of the most difficult to explain to people who are not members of the Church, but it is a very important doctrine and has had and will have a great impact on not only the Church but everyone else as well.

Before writing this post I looked up a few reference articles about the keys of the priesthood and found a few excellent resources about priesthood keys. Here is a link to the chapter on priesthood keys in the Melchizedek Priesthood manual. There is also a good talk about priesthood keys by Elder Nelson that appeared in the October Ensign in 2005. For those who want to learn more about the priesthood keys that is a good place to start. The rest of this post assumes that the reader has some understanding of the priesthood and priesthood keys.

Usually in the Church when we talk about priesthood keys we are referring to the active aspects of priesthood keys, that is, what they are used for in creating the structure and organization of the Church. While this aspect of priesthood keys is very important, there is another aspect that is very commonly over looked and very poorly understood. This aspect is more passive in its effect, but is still just as necessary and central to the doctrine of priesthood keys. It also brings together many other seemingly disparate doctrines of the Church and acts as central tie that binds the doctrine together.

First I will explain the more commonly known active aspects of the keys and then I will use that to explain the less well understood passive aspects of the keys. The active aspects are those things that have to do with priesthood authority and the power to organize the various stakes of Zion, organize the work of preaching the gospel and the functioning of temples. In all these cases priesthood keys are needed in order to preside and to allow for proper functioning of the organization. In each organization (i.e. stake, mission, temple) there is a president who has the keys, or the power, to order the formation of the organization. Typically when we talk about the keys in the Church, this is what we refer to. These aspects of priesthood keys involve the calling and setting apart for callings, the blessing of the sick, the performance of ordinances and the authority to interpret doctrine and give counsel and guidance. Without priesthood keys, none of these things could legitimately be done, with authority, and with efficacy. The keys are separate from the ordination to the priesthood, in that only certain men who hold the priesthood can hold and exercise keys, and they can only exercise the keys in a presidency, in order to preside, whereas all men can hold the priesthood.

The key here (no pun intended) is that in order for the priesthood keys to become operative there must be some action taken by those who hold the keys. Without the active participation of the person who holds the keys then the keys are dormant and of no effect. In order to use the keys the holder must exercise them within a presidency, which means they must have the proper authority and calling to exercise the keys first.

The second aspect of priesthood keys is what I will refer to as passive, although there must still be action taken on the part of someone in order to make the keys operative, but the actual holder of the priesthood keys need not do anything, or even be entirely worthy to allow this aspect of priesthood keys to work. The purpose of these particular priesthood keys is not dealing with the organization of the church but rather with the spiritual blessings of the priesthood as outlined in D&C 107:18-20.

18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church—

  19 To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.

  20 The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.

In verse 19 there are several "spiritual blessings" mentioned, including receiving the mysteries of the kingdom of heaven and  to enjoy the communion and presence of God the Father, and Jesus, but in order to enjoy these spiritual blessings someone must first "hold the keys". These blessings listed in verse 19 are what I am referring to as the passive keys of the priesthood. Not all priesthood holders will hold these keys, but for those that do they play a very important role for the rest of us. Simply by holding the keys, even if the holder do not do anything, or even if they are not entirely worthy, then the keys become operative and anyone who is faithful will have access to the spiritual blessings given in verse 19. Without someone to hold the keys, it does not matter how faithful someone is, or how righteous they are, or who they are or what they have done, if no one on the earth holds those priesthood keys, then they cannot have access to those blessings.

Furthermore, the blessings, because they are part of the Melchizedek Priesthood, are only available through a quorum. This means that in order for a priesthood holder to take advantage of these spiritual blessings then they must be a member of a priesthood quorum where the president holds the keys mentioned above. Without a quorum (and by definition a president who holds the keys of presidency in the quorum) a priesthood holder is without access to these blessings, because the keys are given to the president of the quorum, and the members of the quorum thereby have access through the passive use of the keys. It is interesting to note that this realization means that in order for a priesthood holder to have access to these blessings they must not only be a member of a quorum, but they must also be an active member of that quorum. This is to say that the more they are active and participate in their quorum, the more they have access to these blessings. But the only way they will have access is if the president of their quorum holds the keys to the blessings. The president does not need to do anything for the members of his quorum to access these blessings other than to have the keys conferred upon him.

Previously I stated that the person who holds the keys need not be entirely worthy to allow the passive keys to be operative. What I meant by that is that the ability of the individual members of the quorum to access the blessings is not entirely determined by the righteousness of the president but rather the individual members. This means that someone's ability to receive blessings is not determined by the level of spirituality of the holder of the keys. But having said this, by the very nature of priesthood keys these blessings cannot be accessed by an individual, no matter how righteous or faithful he is. These keys are only operative when the individual is an active member of his quorum. And the quorum is only active and conducive to the dispensing of the these blessings when the members, particularly the president are involved with each other, and living righteous lives. Thus while a faithful individual will not be denied the blessings as long as someone holds the keys, they will only be able to reap blessings in proportion to the activity of their quorum.

A good analogy would be the level of peace in a community. An individual may be at peace with himself and others, but unless those around him are also at peace then the individual, no matter how good, or how peace-like he is, will not have peace in his community and will not be able to enjoy the blessings or advantages of living in a peaceful community. But the more peace-like those around him are, the more peace the individual will be able to enjoy.

So in conclusion, the keys of the priesthood are manifest through the active aspect, namely the calling and setting apart of individuals for the organization and guidance of the Church, and the passive aspect, which requires no action on the part of the holder of the keys, but the level of blessings (as given in D&C 107:19) that are available are directly proportional to the righteousness of the individual members of the quorum and more particularly the president of the quorum. They key lesson here is that while these blessings are given to individuals, and thus depend of the righteousness of the individual in order to receive the blessing, it is not possible to access the blessings as an individual, but only through the community of saints. Individuals receive the blessings, but individuals cannot provide access to the blessings. No man can gain salvation or receive blessings or knowledge from God alone.

As a final note, there are other keys of the priesthood not mentioned in D&C 107 but are mentioned in D&C 110 that are not operative only in priesthood quorums, but are operative through out the world, both inside and outside the Church (some of them more particularly outside the Church). Again these things would not be possible if it were not for the fact that someone holds the keys to these special things. The holder of the keys need not do anything in particular to make these things operative other than hold the keys. These things include the gathering of Israel and the spirit of Elijah, both of which are fairly extensive topics, which I will not cover here. These keys are different from the other keys mentioned, because these keys are not typically delegated to the local quorum presidents, but reside with the presiding high priest of the Melchizedek Priesthood, who is the president of the Church. While these keys are not "local" they are operative because someone holds them. The blessings, the work and the effects of these priesthood keys would not be seen if it were not for the presence of the keys on the earth.