The Power of the Aaronic Priesthood
Good morning brothers and sisters,
Today being the commemoration of the restoration of the Aaronic priesthood, I have felt impressed to speak about the power of the Aaronic priesthood. In doing so, I wish first to speak of my gratitude for how this priesthood blesses the lives of all of us. I am grateful that a wise and loving Father in Heaven has provided to men even of a tender age a responsibility and power that can only be used in righteousness and in the service of others.[1] I am grateful that vain ambition, or even the desire of exercising dominion over others, automatically disqualifies a man from the priesthood.[2] I am grateful to be a deacon, a teacher, and a priest, and to serve alongside other deacons, teachers, and priests.
Sometimes, it can be easy to overlook or discount the privilege and power associated with holding the Aaronic priesthood. This may be due to it also being referred to as the lesser priesthood.[3] It may be due to judgment of those whom we tend to associate with the exercising of that priesthood – young men still coming to maturity, and men new to the gospel. Even the term preparatory priesthood[4] can conjure up ideas of training wheels.
However, the Aaronic priesthood remains the power and authority to act in the name of God.[5] It does not include all the blessings and gifts and powers that are found in the Melchizedek priesthood[6], but what it does contain is eternally significant. The distinction between Aaronic and Melchizedek priesthood is not arbitrary. The Lord did not randomly determine what functions and privileges would be connected to the Aaronic priesthood, and what would be held back for the fullness of the Melchizedek priesthood. As ever, his purpose, his work and his glory, is the immortality and eternal life of man.[7] God, who knows all things from the beginning[8], and before whom all things are present[9], prepared the Aaronic priesthood as part of his perfect plan. To act differently would be to destroy the wisdom of God.[10] We know that God is all-wise.[11] The lesser priesthood is still His priesthood. His power is evident in it.[12] He selected those powers and gifts and ordinances necessary to prepare us all for greater things.[13] Going back to the training wheels analogy, no crutch is removed once the greater priesthood is received. The Melchizedek priesthood adds to, rather than replaces, the Aaronic priesthood. This is the divine principle: give more to those who are faithful in a few things[14], line upon line, precept upon precept[15], truth upon truth, light upon light[16], glory upon glory.[17] This is the heritage that was restored to Joseph Smith and Oliver Cowdery that wonderful day.
From the History of the Church we read:
…we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:
Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.[18]
The Aaronic priesthood is described as holding keys. Priesthood keys are defined as the ‘authority God has given to priesthood leaders to direct, control, and govern the use of His priesthood upon the earth.’[19] Thus, for example, we find that the priests quorum president – a bishop or branch president - hold the keys or governance over the ordinance of baptism within a unit of the church.[20] It is under his direction that an individual is able to receive the ordinance of baptism by immersion for the remission of sins.
Baptism and repentance are described as the gate by which we should enter into the path to eternal life.[21] It is the entry point to the Celestial kingdom. Covenants must be kept, but that is the promised fruit. Of course, repentance doesn’t end at baptism, but continues throughout our life as we strive to put off the natural man[22] and experience that mighty change of heart.[23] The sacrament is the vital, ongoing ordinance that we require to continue the process of repentance, allowing the atonement of Christ to be efficaciously renewed in us.[24] Thus the Aaronic priesthood responsibility with regards to repentance continues. Listen to the words the scriptures use to remind us of the priesthood responsibility with regards to repentance:
The apriest’s duty is to preach, bteach, expound, exhort, and baptize, and administer the sacrament, (What is to be preached? The gospel of repentance. What is to be taught? The doctrines of the gospel, so that all might repent and come unto Christ and be healed. What will be expounded or explained? Our duties and their associated blessings. What exhortations follow? That we trust in the Lord and be more than just hearers, but doers of the word – that we change or repent. Why provide the sacrament? So that we might all reflect on where we need to do better, renew our covenants and seek for the constant companionship of the Spirit.)
And visit the house of each member, and exhort them to apray bvocally and in secret and attend to all cfamily duties. (Visiting individuals in their homes, encouraging them to do the things they should to qualify for the Lord’s blessings – in other words, the Gospel of repentance.)
And he may also aordain other priests, teachers, and deacons. (What will those who have been ordained do? More of the same. The work of the Gospel of repentance expands.)
And he is to take the alead of meetings when there is no elder present; (The meetings are intended as a place for preaching, teaching, expounding, exhorting, and inviting all to come unto Christ.)
The ateacher’s duty is to bwatch over the cchurch always, and be with and strengthen them; (The strengthening of individuals and families is a core purpose of the church. Strengthening comes through repenting of the weakening effects of sin and drawing nearer to God.)
And see that there is no iniquity in the church, neither ahardness with each other, neither lying, bbackbiting, nor cevil dspeaking; (Once again, preaching repentance, and seeking for unity so that we can truly be Christ’s.)
And see that the church meet together often, and also see that all the members do their duty.[25] (The same focus continues.)
The Gospel of repentance is so grand in its design, so glorious in its intention, that a priesthood devoted to its practice and provided with power to facilitate it can be described as nothing less than truly powerful. Jarom spoke of this work among the Nephites, indicating that the prophets, priests and teachers ‘did prick their hearts with the word, continually stirring them up unto repentance.’[26] This working to ensure that all are doing their duties, and thus qualifying for the blessings which our Father in Heaven wants to bless us with, stands in stark contrast to Satan’s insidious subtlety.
And others will he apacify, and lull them away into carnal bsecurity, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the cdevil dcheateth their souls, and leadeth them away carefully down to hell.
And behold, others he aflattereth away, and telleth them there is no bhell; and he saith unto them: I am no devil, for there is none—and thus he whispereth in their ears, until he grasps them with his awful cchains, from whence there is no deliverance.[27]
When we think that the work of the priesthood is done, that things are going well in Zion and that there is nothing for us to do, then we are in great danger. C.S. Lewis, speaking in the guise of a senior devil tutoring a younger one, put it this way:
Indeed the safest road to hell is the gradual one – the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.[28]
Our hearts need pricking to keep us from wandering into the broad and easy road that leads to Hell. For this purpose, the Aaronic priesthood has been organised and given the power of God.
If the Aaronic priesthood held the keys of the gospel of repentance and baptism alone, it would still be great. The remission of sins, like the remission of cancer, brings great relief and comfort, and the renewed promise of life. But to this we remember that it holds also the keys of the ministering of angels.
Alma the Elder held such keys. When his son, also named Alma, went about seeking to destroy the church, Alma the Elder prayed with great faith. What did he pray for? That his son would be brought to the knowledge of the truth, and be convinced of the power and authority of God. In response, an angel appeared to Alma the Younger, speaking with the voice of thunder. Alma the Elder’s prayer had been answered. Despite a period first where his son could not move or speak, Alma the Elder rejoiced, for he knew that it was the power of God. Then, he and the priests gathered to fast and pray. Alma’s heart was changed after the ministrations of this angel, first experiencing great pain for his sins, and then afterwards great joy in his Redeemer, even Christ the Lord.[29]
The keys of the ministering of angels. This key remains active and available today. Angels are relevant and necessary in all ages of the world, God sending them to teach us of His plan of redemption.[30] Those with Aaronic Priesthood keys can, if worthy, receive the ministering of angels. Such ministrations can be direct visitations or communications via the Holy Ghost,[31] and are one way of benefiting from the gifts of prophecy and revelation necessary to govern in the Lord’s way.[32] This revelation allows Aaronic priesthood holders to serve others in a way in which real needs are met, hearts are changed, and lives are blessed.[33]
Late in life, as President of the Church, Wilford Woodruff declared: “It does not make any difference whether a man is a Priest or an Apostle, if he magnifies his calling. A Priest holds the keys of the ministering of angels. Never in my life, as an Apostle, as a Seventy, or as an Elder, have I ever had more of the protection of the Lord than while holding the office of a Priest. The Lord revealed to me by visions, by revelations, and by the Holy Spirit, many things that lay before me.”[34]
What we’ve spoken of so far is the power of the Aaronic priesthood as it pertains to those who are blessed by its ministrations. It is important to recognise, as well, the power of service in this priesthood for those who do the serving. Elder Melvin J Ballard reminds us, ‘A person cannot give a crust in this work without receiving a loaf in return.’[35]
This is where we return to the concept of the Aaronic priesthood as a preparatory priesthood. It is received by covenant,[36] just as the Melchizedek priesthood. Its ordinances and blessings are a preparation for the greater ordinances and blessings of the Melchizedek priesthood. Its service is a preparation for officiating in the Melchizedek priesthood,[37] where an enhanced, rather than changed, service continues. The Aaronic priesthood is patterned after Aaron, for whom it has been named. Consider his example in terms of what the Aaronic priesthood should teach those who righteously magnify it, and consider whether these show another type of power in the Aaronic priesthood.[38]
1. Aaron accepted God and had a testimony of Him. While the Bible focuses on Moses, at the age of eighty Aaron must have grown close to the Lord, for “the Lord said to Aaron, Go into the wilderness to meet Moses. And he went.”[39] Later, Aaron saw God on Mount Sinai.
2. Aaron built his character. He overcame weaknesses, and showed other strengths. He humbled himself to follow the leadership of his younger brother, despite a better claim to knowledge of the Israelites as a people and what they had been through. When he was chastised for being jealous of Moses’ relationship with God, Aaron repented rather than become bitter and offended.
3. Aaron used authority righteously. He did not seek for higher office than that which God gave to him, but he exercised authority in those areas that he had been commanded to. He was commanded to speak on behalf of Moses, and did so. He learned his duty, and acted within his own calling.
4. Aaron developed talents. One example was in speaking, to the extent that one spiritual gift is named after him – the Gift of Aaron. Aaron spoke on behalf of Moses, just as Moses spoke on behalf of the Lord.
5. Aaron endured challenges. He saw thousands die in plagues and divine punishments. Two of his sons were slain by fire from the Lord, and his sister was afflicted with leprosy. Through these trials he “held his peace” and asked for forgiveness for his own weakness.
6. Aaron fulfilled his stewardship. Service in the tabernacle required exactness in meticulous detail. When two of his sons offered strange incense upon the altar after drinking too much, they were struck down. Aaron and his other sons were commanded never to drink wine while officiating and teaching, were commanded to show no remorse over the death of the two, and were commanded not to be involved in the funeral services. Aaron and his sons followed these strict commands.
7. Aaron gave service. For forty years, he gave his time, talents and energy in priesthood service. This included: tabernacle worship, judging certain cases, caring for tabernacle furniture and the ark of the covenant, washings or baptisms, sacrifices and offerings, teaching the laws and the covenants, and care of the tabernacle. We have no record of him complaining of an excessive workload, or of asking for a holiday. He worked full time for the kingdom right up until his death.
8. Aaron helped his leader. Aaron worked diligently to help Moses with all things that were right for him to do. This would have relieved Moses of a great burden.
9. Aaron instructed his followers. Aaron taught the priests and Levites their duties and prepared his son, Eleazar, to assume the office of high priest. At Aaron’s death, the transition to the new leadership was smooth and without incident, indicating how well he had prepared others to continue the priestly functions.
We also see the power of the Aaronic priesthood in another exemplar of magnifying that priesthood, John the Baptist. This was the man who performed no miracles,[40] but who tirelessly preached the coming of Messiah, preparing the way, making his paths straight.[41] The gospel he taught was one of repentance and baptism,[42] but also of preparation for greater blessings and ordinances to come with the Christ.[43] He lived worthy to perform the ordinances of the Aaronic priesthood, and with feelings of humility and of being less than fit for the purpose,[44] he baptised the very man whose name we taken upon us at baptism, even the gatekeeper.[45] Despite many having listened to his words, he meekly accepted the fact that he must decrease while the Christ grew the greater.[46] He bore testimony of his Saviour and endured to the end, dying for fulfilling his charge to declare repentance to all, including proud Herod.[47] This was the man that Christ described as a ‘burning and a shining light,’[48] saying that no prophet born of a woman was greater.[49] He followed and he served to the very end of his capacity. This, too, is the heritage of the Aaronic, or preparatory, priesthood.
The Aaronic priesthood is inextricably bound to the laws of obedience, sacrifice, and the gospel. I testify that it offers power to those who accept it and to those who magnify it, so that they are prepared for the greater laws and blessings of consecration, unity, and exaltation. I so testify in the name of Jesus Christ, Amen.
[1] D&C 121:36; Handbook 2 (2010) 2.4.3
[2] D&C 121:37
[3] D&C 107:14
[4] Gospel Library, “Aaronic Priesthood” (see “additional information”), <http://lds.org/study/topics/aaronic-priesthood?lang=eng>
[5] Gospel Library, “Priesthood”, <http://lds.org/study/topics/priesthood?lang=eng>
[6] D&C 107:18-20
[7] Moses 1:39
[8] 1 Ne 9:6
[9] D&C 38:2
[10] 2 Ne 2:12
[11] Mosiah 4:9; c.f. Jacob 4:8, 10
[12] D&C 84:20-21
[13] 2 Ne 31:17-20
[14] Alma 12:10-11; c.f. 2 Ne 28:29-30
[15] D&C 98:12; c.f. D&C 128:21
[16] D&C 88:40
[17] Abr 3:26; c.f. D&C 88:28-31
[18] History of the Church 1:39
[19] Handbook 2 (2010) 2.1.1
[20] D&C 107:87-88; D&C 20:46
[21] 2 Ne 31:17
[22] Mosiah 3:19
[23] Alma 5:14-16, 26
[24] Gospel Library, “Sacrament”, <http://lds.org/study/topics/sacrament?lang=eng>
[25] D&C 20:46-49, 52-57, 59
[26] Jarom 1:11-12
[27] 2 Ne 28:21-22
[28] C.S. Lewis, “The Screwtape Letters”, Letter 12
[29] Mosiah 27:8-31
[30] Alma 12:28-29; c.f. Abr. facsimile 2
[31] 2 Ne 32:3
[32] 2 Ne 32:5
[33] Worldwide Leadership Training (Feb 2011), “Working with the Ward Council”, < http://lds.org/broadcasts/archive/worldwide-leadership-training/2011/02?lang=eng >
[34] “Discourse,” Millennial Star, 5 Oct. 1891, 628–29
[35] Melvin J. Ballard, cited in Marion G. Romney, “Welfare Services: The Savior’s Program,” Ensign, Nov. 1980, 93.
[36] D&C 84:33-42
[37] Abr. facsimile 2
[38] The 9 points that follow are taken from the article by Victor L. Ludlow, “Aaron”, Ensign, Feb. 1981. < http://lds.org/ensign/1981/02/aaron?lang=eng >
[39] Ex. 4:27
[40] John 10:41
[41] John 1:23; c.f. Alma 7:20
[42] Matt 3:2, 6
[43] Matt 3:11
[44] Mat 3:14-15
[45] 2 Ne 9:41
[46] John 3:27-30
[47] Matt 14:3-11
[48] John 5:35
[49] Matt 11:9-11
- Like - :)
ReplyDeleteGreat talk, mate. Wish I could've heard it in person.