D&C 107

THE DOCTRINE AND COVENANTS

SECTION 107

Revelation on priesthood, given through Joseph Smith the Prophet, at Kirtland, Ohio, dated March 28, 1835. HC 2: 209-217. On the date named the Twelve met in council, confessing their individual weaknesses and shortcomings, expressing repentance, and seeking the further guidance of the Lord. They were about to separate on missions to districts assigned. Although portions of this section were received on the date named, the historical records affirm that various parts were received at sundry times, some as early as November 1831.

1—6, There are two priesthoods: the Melchizedek and the Aaronic; 7—12, Those who hold the Melchizedek Priesthood have power to officiate in all offices in the Church; 13—17, The bishopric presides over the Aaronic Priesthood, which administers in outward ordinances; 18—20, The Melchizedek Priesthood holds the keys of all spiritual blessings; the Aaronic Priesthood holds the keys of the ministering of angels; 21—38, The First Presidency, the Twelve, and the Seventy constitute the presiding quorums, whose decisions are to be made in unity and righteousness; 39—52, Patriarchal order established from Adam to Noah; 53—57, Ancient saints assembled at Adam-ondi-Ahman,[ Orson Pratt (Quorum of the Twelve) Perhaps you may be anxious to know what “Ondi-Ahman” means. It means the place where Adam dwelt. “Ahman” signifies God. The whole term means Valley of God, where Adam dwelt. It is in the original language spoken by Adam, as revealed to the Prophet Joseph. (Journal of Discourses, 18:335-348) ], and the Lord appeared to them; 58—67, The Twelve are to set the officers of the Church in order; 68—76, Bishops serve as common judges in Israel; 77—84, The First Presidency and the Twelve constitute the highest court in the Church; 85—100, Priesthood presidents govern their respective quorums.

[Definition of the priesthood as given to Joseph Smith. ]

1 THERE are, in the church, two priesthoods, [ The word priesthood is derived from the the Greek word priest or "hiereus'" which is translated literally as "sacred". The word priesthood is translated from the Greek words of "hiera'teuma" appearing in 1 Peter 2:5, 9 which most literally translates to "sacred-effect". In Hebrews 7 we find the Greek word that is used is "hierosun'e" which literally translates to "sacred-togetherness". When one looks at the purpose of the priesthood it is to what? Administer the saving ordinances of the gospel. Each of the ordinances has it's own particular sanctifying effects (for example baptism and the laying on of hands for the reception of the Holy Ghost), thereby resulting in their being spiritually born again (see John 3). The priesthood is not to be a bureaucracy of men who proclaim themselves in any fashion ( see D&C 121:34-46). As a historical review, the first ecclesiastical organization of its members is documented, in Scripture was established under Moses at the suggestion of Jethro, his father-in- law, cf. Exod. 18. A group of seventy elders acting in some administrative capacity also appears to have its root in Moses' time, cf. Exod. 24:1. The number 70 may be a remembrance of the number of offspring Jacob bore, cf. Exod. 1:5. Seventy were also called during NT times, cf. Luke 10. The earliest appearance of the Quorum of Twelve is Matt 10, and that is obviously numbered after the twelve tribes of Israel. Also note that the number of the size of quorums in v. 85-92 is by twelves with it increasing in each quorum. His might be as a type of the promise to Abraham that his seed would be multiplied as the sands of the sea. In this case the number twelve is multiplied at each quorum level. ] namely, the Melchizedek and Aaronic, [ This is not the only time the Lord has called this order of the priesthood after a mortal high priest. Melchizedek “was ordained an high priest after the order of the covenant which God made with Enoch” (JST, Genesis 14:27). According to the Doctrine and Covenants, the high priesthood was called “after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten son” (D&C 76:57). In an instruction on priesthood, read in the October 1840 General Conference, Joseph Smith provided further commentary on this passage, stating: There are two priesthoods spoken of in the scriptures, viz, the Melchizedek and the Aaronic or Levitical[.] Although there are two priesthoods, yet the Melchizedek priesthood comprehends the Aaronic or Levitical priesthood and is the Grand head and holds the highest authority which pertains to the priesthood— the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth— and is the channel through which all knowledge, doctrine, the plan of salvation[,] and every important truth is revealed from heaven. Its institution was prior to “the foundation of this earth or the morning stars sang together or the sons of God shouted for joy,” it is the highest and holiest priesthood and is after the order of the son [of] God, and all other priesthoods are only parts, ramifications, powers[,] and blessings belonging to the same and are held controlled and directed by it. It is the channel through which the Almighty commenced revealing his glory at the beginning of the creation of this earth and through which he has continued to reveal himself to the children of men to the present time and through which he will make known his purposes to the end of time. (Instruction on Priesthood, circa 5 October 1840, p. 1, JSP.) This quote indicates that the Aaronic Priesthood is considered an appendage of the Melchizedek Priesthood, which is the authority of Jesus Christ Himself. On another occasion, Joseph Smith taught simply, “All priesthood is Melchizedek; but there are different portions or degrees of it.” ( Discourse, 5 January 1841, as Reported by William Clayton, p. 5, JSP. ) ] including the Levitical Priesthood.

2 Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. [ King Melchizedek is a well-known ancient figure, all while very little is actually known about him. And indeed in this case, it’s actually his name and what he represents that is important to the symbol. “Melchizedek” comes from the Hebrew Malki Tzedik which means “My King (is) Righteous(ness).” Melchizedek also known as “Prince of Salem,” again from Hebrew meaning Prince of Peace. The name Melchizedek is therefore a foreshadowing or Christ. Likely, this Hebrew tradition was to avoid the too-frequent mention of the Lord’s name—a function that carries through to modern times as well. Therefore, in text, Hebrew and Christian tradition use of the name Melchizedek almost always indicates Christ, not the man Melchizedek. For example, the Melchizedek Priesthood is not the priesthood of the ancient king, but is actually the Priesthood of Christ. Therefore the Seal of Melchizedek can be interpreted as the Seal of Christ. Since the priesthood is named Melchizedek it gives us a clue to our destiny if we live up to the principles that provide the power to the priesthood. They are that Malki means My King is Righteous - So those two hold it are destined to becomes kings or righteousness, and their partners Queens of righteousness. ]

3 Before his day it was called the Holy Priesthood, after the Order of the son of God. [ Notice the use of the word order - all things in Gods plan are done in order. Latin word for ordinance comes from "Ordinaire" meaning order. Temple is also called house of Order(pattern). The efficacy of the ordinances and covenants is in his atoning love and delegated authority-the authority of "the Holy Priesthood, after the order of the son of God". Christ does not have Priesthood for the same reason that God does not have Priesthood—they have power inherent within themselves which is based on their righteousness. The Melchizedek Priesthood that is passed down is Christ's power; it is the Holy Priesthood after the order of the son of God. That is His power. The Patriarchal power or the power of Eloheim is the Patriarchal Priesthood. The authority (called Priesthood) is given to allow one to call upon the power that is inherent within God and Christ. This requires a physical body. Under the patriarchal priesthood, all of the first-born sons were given priesthood, correct? In the old days under the patriarchal order, the father had an inherent responsibility for the spiritual welfare of his direct line posterity (See D&C 107:40). There also needed to be a priesthood authority, a right that could function outside of the direct family line, to assist the father's posterity if a given family's father is absent or unworthy or dead. This right was given (usually) to the first- born son of the father, as he becomes the “birthright son”; and this birthright is then given to his first-born son and then to his first-born son, and so on. This right to administer the Gospel outside of one's direct lineage was the Melchizedek Priesthood. It was the first-born's responsibility to administer the Gospel, both temporally and spiritually, to all his father's posterity. The Melchizedek authority (Christ's authority), you remember, is without father or mother, and it is rightly called the Holy Priesthood, after the Order of the son of God (D&C 107:3; Heb 7:1-3). ]

4 But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, [ By breaking down the name Melchizedek we can get a glimpse of where the holders of that priesthood are headed. Comes from 2 Hebrew words 1) Melch means "King" 2) zedek means "Righteousness". So it is the King of righteousness priesthood. In other words those who hold this priesthood (the man, husbands and fathers) are destined to become just that Kings of righteousness, and their wives are counterparts of that or Queens of righteousness. ] or the Melchizedek Priesthood.

5 All other authorities or offices in the church are appendages to this priesthood. [ Elder Bruce R. McConkie wrote: “The priesthood is greater than any of its offices. No office adds any power, dignity, or authority to the priesthood. All offices derive their rights, prerogatives, graces, and powers from the priesthood. This principle may be diagramed by dividing a circle into segments. The priesthood is the circle; the segments of the circle are the callings or offices in the priesthood. Anyone who serves in a segment of the circle must possess the power of the whole circle. No one can hold an office in the priesthood without first holding the priesthood. “Thus it is that priesthood is conferred upon worthy individuals, and they are then ordained to offices in the priesthood; and thus it is that all offices in the priesthood and in the Church are specifically designated as appendages to the priesthood; that is, they grow out of the priesthood, they are supplemental to it, they are less than the priesthood in importance. (D. & C. 84:29–30; 107:5.) It follows that it is greater and more important to hold the Melchizedek Priesthood, for instance, than it is to hold any office in that priesthood. . . . “Further, there is no advancement from one office to another within the Melchizedek Priesthood. Every elder holds as much priesthood as an apostle or as the President of the Church, though these latter officers hold greater administrative assignments in the kingdom. It follows, also, that any holder of the Melchizedek Priesthood could perform any priestly function he was appointed to do by the one holding the keys of the kingdom.” (Mormon Doctrine, pp. 595–96.) ]

6 But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. [ What Is the Relationship of the Two Priesthoods? The Prophet Joseph Smith clarified the relationship between the Aaronic and Melchizedek Priesthoods: “Answer to the question, Was the Priesthood of Melchizedek taken away when Moses died? All Priesthood is Melchizedek, but there are different portions or degrees of it. That portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained. All the prophets had the Melchizedek Priesthood and were ordained by God himself.” (Teachings, pp. 180–81.) The Prophet Joseph Smith also taught, “Although there are two Priesthoods, yet the Melchizedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven” (History of the Church, 4:207; see also D&C 107:14). ]

7 The office of an elder comes under the priesthood of Melchizedek.

[Verse 8-9 The Lord defines in his terms what the priesthood is !]

8 The Melchizedek Priesthood holds the right of presidency, [ All officers of the Church, male or female, hold priesthood authority to operate within their calling know as the “right of presidency” which is the keys of the priesthood, or the authority to direct the work of the Church. In the modern Church “the Presidency of the High Priesthood” (D&C 107:9), or the First Presidency, holds all priesthood keys and has the right to direct all other Church officers who hold priesthood offices and priesthood authority, whether it be a group of elders or the Relief society. D&C 81:2 ] and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things. [ The authority to administer over people outside of a family line is a power reserved for the Melchizedek priesthood. For example; a father could bless his children under the authority of the Patriarchal priesthood which he jointly holds with his wife, having been sealed in the temple. However, to perform the same ordinance or blessing for his home teaching families, he must perform the ordinance under the authority of the Melchizedek priesthood. It should be kept in mind that “all authorities or offices in the church are appendages to this (Melchizedek) priesthood” (D&C 107:5). Therefore, the Melchizedek priesthood is the greater priesthood and becomes the ‘umbrella authority’ over the church, having “power and authority over all the offices in the church in all ages of the world, to administer in spiritual things” (D&C. 107:8). Therefore, all ordinances and blessings are pronounced and performed under this Melchizedek authority, as the church and record keeping is recorded and governed by the Melchizedek priesthood. Since the church functions under the Melchizedek authority, patriarchal authority is seldom if ever mentioned, and the Aaronic authority is invoked only when ordinances (such as a baptism) are performed by those holding only the Aaronic priesthood. The responsibility of the patriarch and matriarch is to prepare and assist their children in their personal quest of salvation and exaltation. The Melchizedek priesthood exists to assist the fathers and mothers in these patriarchal responsibilities. The church, under the direction of the Melchizedek Priesthood leadership, has as a primary goal and purpose to make sure every man woman and child, (alive and dead) have the opportunity to receive, if so desired and worthy, the ordinances of salvation and exaltation in an organized and orderly way. The administration of the gospel by the church or priesthood organization is done for the sake of order and record keeping. Thus, all ordinances performed that are for salvation and/or exaltation must be done under the direction of the member of the Melchizedek priesthood leader who “presides” (has the authority and responsibility to assist and record the ordinance) for the person involved. The church organization or Melchizedek Priesthood leadership’s primary purpose is to minister to (serve) and administer the gospel, assisting the father and mother in their responsibilities. This they do by teaching the gospel via classes, talks and other activities, and by providing opportunities to serve others and to learn to love others. The patriarch and father of the family has the inherent authority and responsibility to provide the spiritual and temporal needs of his family. This is true no matter if the father is a member or not as the patriarch is the authority of the home. To put it succinctly and simply, the Melchizedek priesthood holder becomes an assistant or substitute to the husband, father and patriarch in the temporal and spiritual care of his family. Thus, the priesthood holder may only act only under the direction of the father [patriarch], if present, or the matriarch of the family in the absence of the father. The injunction within scripture to take care of the “fatherless, widows, and orphans” all have one thing in common, which is the absence of a father, husband and patriarch. For this reason, the priesthood responsibility rests on the male, who acts with the authority of God the Father using the authority inherent in the Firstborn son of God. Those who continue trying to change the church's position on the issue of women holding the priesthood do not understand the standard that governs the church. The scriptures are the standard of truth and the Standard Works determine all doctrine. Joseph Smith said the following in regard to those who believe they have a right to tell the priesthood leaders when changes need to take place: I will inform you that it is contrary to the economy of God for any member of the church, or any one, to receive instructions for those in authority, higher than themselves; therefore, you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the church are vested in the keys of the kingdom. (TPJS, p 21) Melchizedek Priesthood has the responsibility to administer the spiritual gifts. Joseph Smith taught, “the duty of a high priest is to administer spiritual and holy things and to hold communion with God but not to exercise monarchial government or to appoint meetings for the Elders without their consent[,] and again it is the high priests duty to be bet[t]er qualified to teach principles and doctrines than the Elder[,] for the office of Elders is an appendage to the high priesthood.” Letterbook 1, p. 30, JSP. Joseph Smith further defined the priesthood as follows: “The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years.” Teachings of the Prophet Joseph Smith 157.

The priesthood is eternal in nature but it also interesting that the prophet referred to the priesthood here as a principle. On another occasion the prophet referred to the priesthood as a channel. “The Melchizedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the priesthood, and keys of the kingdom of God in all ages of the world to the latest posterity on the earth; and is the channel though which all knowledge, doctrine, the plan of salvation and every important matter is revealed from heaven.
Its institution was prior to the “foundations of this earth, or the morning stars sang together, or the sons of God shouted for joy,” and is the highest and holiest Priesthood, and is after the order of the son of God, ...It is the channel through which the Almighty commenced revealing his glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time.” - Teachings of the Prophet Joseph Smith 166-167

Notice the use of the word channel two times here to describe the priesthood. What the definition of channel as referred to here? a passage for water (or other elements) to flow through, a path over which electrical signals can pass. A channel then is simply a route thru which something passes - as Joseph Smith was using the term to describe the priesthood.

Picture then Priesthood in 2 locations Priesthood in the Heavens and there is priesthood set up her upon the earth and in relationship to that priesthood which is operating in those two locations the prophet Joseph Smith made this statement. “ The heavenly Priesthood will unite with the earthly, to bring about those great purposes [to bring us all under one head - even Jesus Christ] and whilest we are thus united in one common cause, to roll forth the kingdom of God, the heavenly Priesthood are not idle spectators, the Spirit of God will be showered down from above, and will dwell in our midst.” - Teachings of the Prophet Joseph Smith pg 232.

“Priesthood is a perfect law of theocracy” - Teachings of the Prophet Joseph Smith 322

In summary then - the Priesthood is: 1) An everlasting principle, eternal in scope and nature, 2) It administers in all of the spiritual affairs of the church, 3) it is a channel through which God reveals everything from the heavens to the earth, 4) it is a perfect law of theocracy. ]

9 The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the church.

10 High priests after the order [ Pattern. ] of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, [ Melchizedek Priesthood holds the right to preside and administer in spiritual things. ] and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member.

11 An elder has a right to officiate in his stead when the high priest is not present.

12 The high priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present.

13 The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.

14 Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances. [ Which are? the inward ordinances denote those that are spiritual ordinances and blessings in nature; while the outward ordinances are those that apply to the temporal state of things, the physical body (hence baptism). Outward or temporal. so, what does that mean, since all things are spiritual unto the Lord? Since the Aaronic priesthood is an appendage to the Melchizedek priesthood, so they are all the same priesthood. The Aaronic is a preparatory priesthood, to prepare the saints for all the blessings that the Lord has in store for them. It's duties are, "to possess the keys of the ministering of angels, which include communion with them, to hold the keys of the preparatory gospel of repentance, baptism, and the law of carnal commandments given by Moses to a faithless Israel, and to fellowship its members and prepare them in all things pertaining to priesthood service so that they may be ready to receive the oath and covenant of the Melchizedek priesthood"(Joseph Fielding Smith), which we know to be eternal marriage. What a great perspective. ]

15 The bishopric [ Which is defined in the church today as the Presiding Bishopric. Today, local bishops hold the keys of the Aaronic Priesthood and preside over the Aaronic Priesthood holders in their ward or branch. Though the office of bishop is a part of the Aaronic Priesthood, in practice it is always held by a high priest who acts as the bishop and the presiding high priest over a ward. The revelation explains that high priests can function in the offices of the Aaronic Priesthood (D&C 107:10, 17). ] is the presidency of this priesthood, and holds the keys or authority of the same.

16 No man has a legal right to this office, [ Only literal descendants have a right to the Aaronic Priesthood and the office of Bishop, cp. v. 76. ] to hold the keys of this priesthood, except he be a literal descendant of Aaron. [ See D&C 68:15-21. A literal descendant of Aaron has a “legal right” to the office of bishop, though this only refers to the office of bishop and not to the position of a ward bishop. A lineal connection to Aaron does not guarantee an appointment to the office of bishop; a candidate must still be worthy and receive their calling through the proper channels of authority (see commentary for D&C 68:13–21). For a literal descendant of Aaron to hold the office of Presiding Bishop, he must first be identified and found worthy by the First Presidency, who preside over the Aaronic Priesthood. First, if a literal descendant of Aaron was identified, he would only have the right to serve in the position of bishop, as head of the Aaronic Priesthood. When most members of the Church think of a bishop, they think of the head of their local ward, who is appointed as a bishop, or the head of the Aaronic Priesthood, and also as the presiding high priest in the ward. A legal descendant of Aaron would have the right to serve as bishop, but not as presiding high priest. Second, a person could not claim on his own to be a literal descendant of Aaron with a legal right to the bishopric. The revelation explains that the person would have to be identified, found worthy, and anointed by the First Presidency of the Melchizedek Priesthood. The individual could not identify himself as a literal firstborn son of Aaron through a patriarchal blessing or by his own revelation. God’s house is a house of order, and in this instance, the First Presidency would have to receive revelation to identify a literal descendant of Aaron. Many promises are made in the scriptures, particularly in the Doctrine and Covenants, to the descendants of Aaron and the tribe of Levi (D&C 13; 68:15-20; 84:18, 27-35; 107:13-17, 69-76). At the same time, promises made to our ancestors are weighed against the Lord’s requirement of worthiness to serve in the work. While the Savior’s words here hint at a larger role of the descendants of Aaron in the latter-day work, these promises still await their fulfillment. John the Baptist told Joseph Smith and Oliver Cowdery that priesthood would never be taken again “until the sons of Levi do offer again an offering unto the Lord in righteousness” (D&C 13). Joseph Smith and Malachi taught the Lord “shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness” (Doctrine and Covenants 128:24). No doubt the sons of Levi, including the descendants of Aaron, will play an important part in the Lord’s work before His coming. ]

17 But as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood.

18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church— [ Verses 18-19 were referenced in the footnotes of President Nelsons talk given in April General conference 2018 "Ministering with the power and Authority of God". “I fear that too many of our brothers and sisters do not grasp the privileges that could be theirs.” Note that he also referenced in the footnotes of his talk D&C 84:19-22 which talks about seeing the face of God and the power in the priesthood that is required to do so. President Nelson said in conference that "the restoration is not over yet - there is still more to come." What keys are we lacking that we know of? One is the key to translation which will be part of the second coming of the Savior. (See D&C 88:95-97, see also 3 Ne 28:39) President Spencer W. Kimball said of the Melchizedek Priesthood: “It is the means whereby the Lord acts through men to save souls. Without this priesthood power, men are lost. Only through this power does man ‘hold the keys of all the spiritual blessings of the church,’ enabling him to receive ‘the mysteries of the kingdom of heaven, to have the heavens opened’ unto him (see D&C 107:18–19), enabling him to enter the new and everlasting covenant of marriage and to have his wife and children bound to him in an everlasting tie, enabling him to become a patriarch to his posterity forever, and enabling him to receive a fullness of the blessings of the Lord.” (“The Example of Abraham,” Ensign, June 1975, p. 3.) ]

19 To have the privilege of receiving the mysteries of the kingdom of heaven,[ Or to know the things that God knows these are taught through the ordiances. As they are not mysteries to God. ] to have the heavens opened unto them, [ Or to see beyond the veil. What Blessings Can a Faithful Melchizedek Priesthood Holder Obtain? “The higher Priesthood after the order of the son of God, we are told, in a modern revelation [D&C 107:18–19], . . . holds not only the power of the ministration of holy angels to be seen personally, but also the power of beholding the face of God the Father, that through the power and manifestations of the spirit of God and of his angels we may be prepared to enter into the presence of God the Father in the world to come, and enjoy continual communion with him, and be crowned with the glory of the celestial kingdom, to stand in our place and calling to all eternity, in connection with all those who hold the Priesthood in the eternal worlds.” (Orson Pratt, in Journal of Discourses, 18:363; see also D&C 76:50–70; 84:19–22; Hebrews 12:22–24.) So it is with this Priesthood that we can see the face of God, be translated when faithful as a minister in the second coming of Christ. See D&C 88:95-97. ] to commune with the general assembly and church of the Firstborn, [ "The Church of the Firstborn is Christ's heavenly church, and its members are exalted beings who gain an inheritance in the highest heaven of the celestial world and for whom the family continues in eternity. It is referenced in D&C 76:67 that they are part of the Church of Enoch. What do we know about the church that Enoch established? They were so faithful, and so righteous that they were taken up into Heaven. In the scriptures Jesus Christ is called the Firstborn. He was the first spirit child born of God the Father in the pre-mortal existence and was in the beginning with God (John 1:1-5, 14). Christ also became the Firstborn from the dead, the first person resurrected, "that in all things he might have the preeminence" (Col. 1:18; Acts 26:23; 1 Cor. 15:23; Rev. 1:5). Even as the first principles and ordinances, including baptism in water and the reception of the Holy Ghost, constitute the gate into the earthly Church of Jesus Christ, so higher ordinances of the priesthood constitute the gate into the Church of the Firstborn. To secure the blessings that pertain to the Church of the Firstborn, one must obey the gospel from the heart, receive all of the ordinances that pertain to the house of the Lord, and be sealed by the Holy Spirit of promise in the Celestial Kingdom of God (D&C 76:67, 71, 94;77:11;78:21;88:1-5; TPJS, p. 237). Revelations to the Prophet Joseph Smith supplement those of the New Testament to indicate that the Church of the Firstborn consists of those who have the inheritance of the Firstborn and become joint-heirs with Christ in receiving all that the Father has (Rom. 8:14-17; D&C 84:33-38; see Heirs: Heirs of God). The Lord said, "If you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; …I…am the Firstborn; …And all those who are begotten through me are partakers of the glory of the same, and are the Church of the Firstborn" (D&C 93:20-22). The Church of the Firstborn is the divine patriarchal order in its eternal form. Building the priesthood family order on this earth by receiving sealings in the temple is a preparation and foundation for this blessing in eternity (see Gospel of Abraham). When persons have proved themselves faithful in all things required by the Lord, it is their privilege to receive covenants and obligations that will enable them to be heirs of God as members of the Church of the Firstborn. They are "sealed by the Holy Spirit of promise" and are those "into whose hands the Father has given all things" (D&C 76:51-55). They will be priests and priestesses, kings and queens, receiving the Father's glory, having the fulness of knowledge, wisdom, power, and dominion (D&C 76:56-62; cf. 107:19). At the second coming of Jesus Christ, the "general assembly of the Church of the Firstborn" will descend with him (Heb. 12:22-23; JST Gen. 9:23; D&C 76:54, 63)." Bibliography Smith, Joseph Fielding. DS, Vol. 2, pp. 8-9, 41-49. Salt Lake City, 1973. This would also include those who were caught up into the city of Enoch. When the City of Enoch was taken up it was not just a one time event. ] , and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant. [ "presence of God the Father, and Jesus" to see his face while we are still in the flesh. The same experience that Joseph Smith had - Moses tried to do it with the children of Israel, Joseph Smith is trying to do the same here. It is through the Priesthood that we can come into the presence of God in both this life and to help us to become as he is in eternity, and return to his presence there. If we look at Rev 8:1 we see that there is also a group that enjoy this ability as they prepare the world for the second coming of Jesus Christ. Those who will be caught up to meet him. These translated being have incredible power. See JST Gen 14:27-32. ]

20 The power and authority of the lesser, [ See D&C 13. ] 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.

21 Of necessity there are presidents, or presiding officers growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods.

22 Of the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, [ Referring directly to when the First Presidency was organized at a council of high priests held in Amherst, Ohio, on January 25, 1832. “Presidency of the High Priesthood,” JSP. ] appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church. [ So there will be no revelation (from God) that an individual lay member would or could receive that would cause or effect a change in church doctrine or policy. God does not work that way. He is not a God of confusion. A person will never receive from God inspiration or a revelation that should ascend the leadership ladder higher than themselves and their own responsibility. Instruction from God will come from the top down to avoid confusion and a lack of faith in leadership. Because of the checks and balances of quorum authority as outlined in the Doctrine and Covenants (D&C 107:22-29) there will never be a revelatory change or instruction that will come from any single individual without the authority and keys of administrative responsibility. The only one who holds all keys of administration is the sustained president of the Church; he alone may speak for the whole Church and to the whole Church, for that is his authority, office, and priesthood responsibility. ]

23 The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world— [ In What Way Are the Twelve Apostles Special Witnesses? President Joseph Fielding Smith said of the Twelve Apostles: “These twelve men are endowed with the power and responsibility to serve as the special witnesses for Christ. They are entitled to have the inspiration and necessary guidance of the Holy Ghost to fit and qualify them for this important mission. “All men may, by virtue of the priesthood and the gift of the Holy Ghost, become witnesses for Christ. In fact that is just what every elder in the Church should be, but there is a special calling which is given to the Twelve special witnesses that separates them from other elders of the Church in the nature of their calling as witnesses. These twelve men [as a quorum] hold the fulness of authority, keys, and priesthood, to open up the way for the preaching of the gospel to every nation, kindred, and tongue. Others who go forth go under their direction and are subject unto them. This work of proselyting is in their hands, and under the counsel of the First Presidency they are called upon to conduct all the affairs of the Church and the preaching of the gospel to every creature.” (Doctrines of Salvation, 3:146.) ] thus differing from other officers in the church in the duties of their calling.

24 And they form a quorum, [ Verse 33 under the direction of the first presidency. ] equal in authority and power to the three presidents previously mentioned. [ When the Presidency is dissolved by the death of the President; then the Twelve assume the president’s authority since there is no longer three presidents. Establish's the three presiding quorums of the Church, specifically the First Presidency, the Quorum of the Twelve, and the Quorum of the Seventy. While this passage states several times that these quorums are “equal in authority and power,” this phrase does not mean that the Church is governed by three different but equal quorums. Elder Hyrum Smith and Janne M. Sjodhal explained, “It should be understood that this condition of equality could prevail only when the ranking quorum is no longer in existence, through death or otherwise. When the First Presidency becomes disorganized on the death of the President then the Apostles become the presiding quorum, or council of the Church, with all the power to organize again the First Presidency, when they fall back again as the second ranking quorum of the Church.” ]

25 The Seventy [ As a historical review, the first ecclesiastical organization of its members is documented, in Scripture was established under Moses at the suggestion of Jethro, his father-in- law, cf. Exod. 18. A group of seventy elders acting in some administrative capacity also appears to have its root in Moses' time, cf. Exod. 24:1. The number 70 may be a remembrance of the number of offspring Jacob bore, cf. Exod. 1:5. Seventy were also called during NT times, cf. Luke 10. The earliest appearance of the Quorum of Twelve is Matt 10, and that is obviously numbered after the twelve tribes of Israel. Also note that the number of the size of quorums in v. 85-92 is by twelves with it increasing in each quorum. His might be as a type of the promise to Abraham that his seed would be multiplied as the sands of the sea. In this case the number twelve is multiplied at each quorum level. ] are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the church in the duties of their calling.

26 And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named. [ Are the Quorum of the First Presidency, the Quorum of the Twelve Apostles, and the First Quorum of the Seventy Equal in Authority? Smith and Sjodahl explained that “there can never be two or three quorums of equal authority at the same time; therefore in the revelation where it reads that the Twelve Apostles form a quorum equal in authority with the First Presidency, and that the Seventies form a quorum equal in authority with the Twelve, it should be understood that this condition of equality could prevail only when the ranking quorum is no longer in existence, through death or otherwise. When the First Presidency becomes disorganized on the death of the President, then the Apostles become the presiding quorum, or council, of the Church with all the power to organize again the First Presidency, when they fall back again as the second ranking quorum of the Church. So with the Seventies, they would become equal only on the condition that the first two quorums ceased to exist. In regard to the Seventies, this provision, of course, concerns the first quorum of the Seventies.” (Commentary, p. 700.) ]

27 And every decision made by either of these quorums must be by the unanimous voice of the same; [ Decisions of the quorum need to be made with the entire quorum in agreement. The Importance of Unity President Lorenzo Snow described the unity in the leading councils of the Church: “Here are my counselors. We are one. We are united. . . . And here we have twelve men sitting in front with us—Twelve Apostles. There are many of these that you know. . . . We are united together. We do not quarrel with each other. We do not slander one another, but we go where counsel requires and we are heart and soul together. What for? Not to make ourselves rich, not to make ourselves wealthy, but to see what we can accomplish in the interests of the people, and we are laboring continually to see what we can do. We come together every week and we talk about what we can do for the people.” (In Conference Report, Oct. 1900, p. 5.) While decisions in the presiding quorums must be unanimous that does not mean that there is always absolute agreement. The leaders of the Church come from different backgrounds and bring different gifts and experience to their service. Though there can be spirited discussions among the leaders of the Church over the best course to pursue, Church leaders and members are instructed to seek unanimity in their counsels through a spirit of meekness and gentle persuasion (see D&C 121:41–43). When President Henry B. Eyring first witnessed a discussion among the leaders of the Church, he later recalled thinking, “This is the strangest . . . Here are the prophets of God, and they’re disagreeing in an openness that I had never seen in business . . . I watched this process of them disagreeing and I thought, ‘good heavens!’ It was more open than anything I had ever seen with all the groups I had seen in business.” However, as the meeting went on, President Eyring witnessed what he later called a miracle. The Spirit began to work on every person in the room, and each came to see the right path, and a spirit of unity prevailed. “I saw the most incredible thing,” President Eyring recalled, “I have seen a miracle! I have seen unity!” But then he saw President Harold B. Lee, who was chairing the meeting, pause the discussion and say, “Wait a minute, I think we will bring this matter up again some other time. I sense there is someone in the room who is not yet settled.” When the meeting ended, President Eyring saw someone from the meeting thank President Lee for recognizing their feelings and holding off on making the decision. President Eyring was moved by what he saw, saying later, “This is what it claims to be. This is the true Church of Jesus Christ. Revelation is real, even in business settings.” The Lord’s expectation of unanimity might slow the process of decision-making in the Church, but it is another indelible example of how the Holy Spirit helps lead and guide Church councils. “Henry B. Eyring: Forget Harvard and Stanford. We’re in Another Kind of Thing Here,” YouTube video, accessed May 19, 2021, https://www.youtube.com/watch?v=l8tccvnKEy0 . ] that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—

28 A majority may form a quorum when circumstances render it impossible to be otherwise—

29 Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.

30 The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity; [ Outline of the qualities that the members of the quorum need to have in order to make their decisions and fulfill their duties. ]

31 Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord. [ If they act accordingly then they will be filled with the knowledge that the Lord has to offer for them in making the decision. see D&C 63:23, D&C 76:7-10. ]

32 And in case that any decision of these quorums is made in unrighteousness, [ How Is a Decision of One of the Leading Quorums Evaluated? If a decision of one of the leading quorums of the Church is thought to have been made in unrighteousness, the matter may be brought before “a general assembly of the several quorums” (D&C 107:32), which is the combined assembly of the First Presidency, the Quorum of the Twelve Apostles, and the First Quorum of the Seventy. These bodies are the “spiritual authorities of the church” (v. 32), and the only appeal from a decision of one of these quorums is to this combined assembly. ] it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church; otherwise there can be no appeal from their decision.

33 The Twelve are a Traveling Presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the church, and regulate all the affairs of the same in all nations, first unto the Gentiles and secondly unto the Jews. [ In other words to those both of the natural house of Israel as well as to those that are not by nature of the house of Israel. ]

34 The Seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling high council, in building up the church and regulating all the affairs of the same in all nations, [ What Is the Relationship between the Duties of the Twelve and Those of the Seventy? Although both the Quorum of the Twelve and the First Quorum of the Seventy are to carry the gospel to the world, their specific duties are different, as Elder Howard W. Hunter outlined: “With the rapid growth of the Church and the heavy demands on the Twelve to provide leadership and administration and teach all nations, it becomes clear why the Lord has directed the building up of the First Quorum of the Seventy. The recent decision to do so by the First Presidency and the Quorum of the Twelve reminds us of an interesting historical parallel of an episode recorded by Luke in the Acts of the Apostles. The foreign or Hellenistic Jews in Jerusalem were complaining that their widows were being neglected and not taken care of like the widows of the native Jews. When the apostles heard of this murmuring, a significant thing happened: [Acts 6:2–4]. “In other words, the Twelve told the meeting that it was not reasonable for them to leave their important office of teaching the gospel to provide for the daily welfare of the widows and serve their tables. There were other good men who could look after these duties so the Twelve could continue to devote themselves to the charge of teaching the gospel to all persons. The result of the decision to call others to assist with the details was this: [Acts 6:7]. . . . “In December 1978, the First Presidency and Quorum of the Twelve made a similar determination that it was no longer advisable for the Twelve to occupy their time in the details of administration of the many Church departments. They delegated seven men, designated as the presidents of the First Quorum of the Seventy, to give supervision to these details so that the Twelve could devote their full energies to the overall direction of the work, and, as directed by the Doctrine and Covenants, ‘To build up the church, and regulate all the affairs of the same in all nations’ [D&C 107:33]. “I fully believe that in the near future we will see some of the greatest advancements in spreading the gospel to all nations that have ever taken place in this dispensation or any previous dispensation. I am sure that we will be able to look back in retrospect—as a result of the decision recently made—and record as Luke did, ‘And the word of God increased’ [Acts 6:7].” (“All Are Alike unto God,” in Speeches of the Year, 1979 [Provo: Brigham Young University Press, 1980], pp. 34–35.) ] first unto the Gentiles and then to the Jews;

35 The Twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ, and first unto the Gentiles and then unto the Jews.

36 The standing high councils, [ This statement must be taken in historical context. “At the time this Revelation was given, there were two standing High Councils in the Church: One in Kirtland, organized February 17th, 1834, and one in Clay County, Mo., organized July 3rd, the same year” (Smith and Sjodahl, Commentary, p. 702). At the time this revelation was given, there were only two stake high councils, one in Ohio and one in Missouri. The high council in Kirtland was presided over by Joseph Smith and the members of the First Presidency (see D&C 102:3). The stake presidency in Zion was presided over by David Whitmer, William W. Phelps, and John Whitmer.12 The simple fact that there were only two high councils, with one led by the First Presidency, increased these councils’ importance in managing the affairs of the Church. President John Taylor explained: “In Kirtland, Ohio, a great many things were revealed through the Prophet. . . . The High Council in Kirtland was presided over by Joseph Smith and his Counselors; and hence there were some things associated with this that were quite peculiar in themselves. It is stated that when they were at a loss to find out anything pertaining to any principles that might come before them in their councils, that the presidency were to inquire of the Lord and get revelation on those subjects that were difficult for them to comprehend.” (In Journal of Discourses, 19:241.) After the Missouri high council was organized, the Prophet said that “if I should now be taken away, I had accomplished the great work the Lord had laid before me, and that which I had desired of the Lord; and that I had done my duty in organizing the High Council, through which council the will of the Lord might be known on all important occasions, in the building up of Zion, and establishing truth in the earth” (History of the Church, 2:124). “This indicates the importance attached to the organization of the High Council in Zion,” wrote Smith and Sjodahl. “The standing High Councils in the various Stakes are presided over by the Stake presidency, and their jurisdiction is confined to the Stakes in which they are located.” (Commentary, p. 703; see also Notes and Commentary on D&C 102:30–32 for an explanation of the relationship between stake high councils and the standing high council of the Church.) “The Lord indicates that the High Council in Zion (Missouri) was to form a quorum equal in authority, in the affairs of the Church, to the councils of Twelve (High Councils) at the Stakes of Zion (vs. 37). And so today a High Council in any Stake of Zion is as important as that in any other Stake. The authority and power of any Stake High Council is local and confined to the boundaries of the Stake concerned.” (Sperry, Compendium, p. 565.) ] at the stakes of Zion, form a quorum equal in authority in the affairs of the church, in all their decisions, to the quorum of the presidency, or to the traveling high council.

37 The high council in Zion form a quorum equal in authority in the affairs of the church, in all their decisions, to the councils of the Twelve at the stakes of Zion.

38 It is the duty of the traveling high council to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others.

39 It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers , [ What Is an Evangelical Minister? The Prophet Joseph Smith said: “An Evangelist is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham. Wherever the Church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giving his patriarchal blessing unto his sons. [Genesis 48; 49:1–27.]” (History of the Church, 3:381.) Patriarchs are ordained in each stake to give patriarchal blessings to the Saints living within the boundaries of that stake or to members who do not have a stake patriarch of their own. ] as they shall be designated unto them by revelation—

40 The order of this priesthood [ What Priesthood are we talking about here? The Patriarchal Priesthood, - President Joseph Fielding Smith; "Today the patriarchal order does not determine the organization of the Church as it did in earlier times. A patriarch is a prophet, priest and King to his family. He is a prophet to give inspired guidance to the members of his family. He is a priest to provide the necessary ordinances of Salvation and exaltation. He is a king to provide the temporal protection and prosperity for his family. This is how the division was anciently. What do we know about this order of the priesthood? in the celestial kingdom “the patriarchal order will be the order of government and rule” (McConkie, Mormon Doctrine, p. 559). ] was confirmed to be handed down from father to son, [ There are patriarchs and ‘grand patriarchs.’ As described, every father is a patriarch for his immediate family, becoming a prophet, priest, and king, as described, for his wife, children, and grandchildren in a direct line. A ‘grand patriarch’ is one who has been chosen to assist his father – becoming responsible for the temporal and spiritual salvation of all his father’s children. Every grand patriarch would ordain his first-born son or first righteous born son to become a co- regent or co-patriarch, with ordained authority to function outside of his own family line. Adam blessed and ordained the early patriarchs to this authority (see D&C 107:40-48). This ordained authority is Melchizedek. JST Hebrews 7:3 For this Melchizedek was ordained a priest after the order of the son of God, which order was without father, without mother, without descent, having neither beginning of days, nor end of life. And all those who are ordained unto this priesthood are made like unto the son of God, abiding a priest continually. (JST Hebrews 7:3) Modern scripture reveals that the Melchizedek authority is conferred upon the “grand patriarchs” to minister outside of their family lines. Prophet Joseph explains that: “The Melchizedek Priesthood holds the right from the eternal God, and not by descent from father and mother” (TPJS, p. 323) unlike the patriarchal priesthood which “was confirmed to be handed down from father to son” (D&C 107:40). Therefore, the grand patriarch needed to be ordained to a Melchizedek authority to perform ordinances outside of family lines. Following the death of Joseph and his brothers in Egypt, the patriarchal authority becomes dormant during the falling away that occurs as the dispensation changes from Abraham to Moses. It is during this time that the children of Israel fall from the ways and teachings of the patriarchs and the priesthood of their fathers, becoming enamored in the splendors of Egypt. Without righteous fathers in the home, the necessary blessings and ordinances normally administered by the father must now be administered under another authority that is “without father or mother.” The priesthood was given from worthy fathers to their sons'. The Patriarch to the church is ordained with respect to lineage and worthiness. While the patriarch of the stake is done so without regard to lineage - Mormon Doctrine pg 561. ] and rightly belongs to the literal descendants of the chosen seed, [ The Grand Patriarchs (those holding both Patriarchal and Melchizedek authority) are listed in scriptures as the first born of the first born: Adam, Seth, Enoch, etc., down to Abraham, Isaac, Jacob, Joseph, and Ephraim. The Grand Patriarch’s authority to administer the gospel and its ordinances resides in the authority of Christ, the Firstborn, and is an authority to administer outside the immediate family for the benefit of his Father’s children. The Melchizedek authority steps in as an aid to the family patriarch and becomes a substitute for the families that may not have a father or patriarch to provide for them. Hence the command throughout scripture to take care of the temporal and spiritual needs of the “fatherless, widows, and orphans.” The common element among the “fatherless, widows, and orphans" is the absence of a patriarch to physically and spiritually provide and protect. Thus, the Melchizedek authority and responsibility is to provide for the temporal and spiritual needs of those who are without a patriarch or priesthood leader in the home. For this reason, the Melchizedek priesthood is given to the male, as this responsibility is to become an assistant—or a replacement if necessary—for a missing, unbelieving or unworthy father or patriarch, for the spiritual and temporal needs of the family. The Patriarchal Law of Inheritance in the Old Testament put forth that the first ‘righteous’ son would receive the birthright, becoming the Grand Patriarch with Melchizedek authority. The book of Genesis discusses both a firstborn son and a birthright son. In most cases, these should be the same son, but the birthright responsibility is to be passed to the first righteous son, as in the case of Jacob or Israel and his sons. Ruben was the firstborn son, but Joseph became the birthright son. Esau was the firstborn son of Isaac, but Jacob became the birthright son. Ishmael was the firstborn of Abraham, but Isaac became the birthright son. The firstborn son of Joseph (who was sold into Egypt) was Manasseh, but the birthright son was Ephraim. Cain was the firstborn in the gospel (who had accepted it) but Abel was chosen to be the Grand Patriarch, the priesthood leader and birthright son. This righteous and chosen Grand Patriarch was to lead and direct his father’s family as a prophet, stand as a priest in providing and performing the ordinances of salvation and exaltation that were required, and act in the responsibilities of a king in providing for the temporal needs and the protection of his father’s family. ] to whom the promises were made.

41 This order [ The Patriarchal Priesthood, as given anciently to the patriarchs and matriarchs (See TPJS p. 323). Today, this priesthood is entered into by way of the sealing ordinance, wherein one is anointed and blessed on earth to be a prophet, priest and king to their family. (D&C 131:1-2). The patriarchal priesthood is passed by ordination from father to son. Elder Boyd K Packer: "There are references to a patriarchal priesthood. The patriarchal order is not a third, separate priesthood. (See D&C 84:6–17; D&C 107:40–57.) Whatever relates to the patriarchal order is embraced in the Melchizedek Priesthood. “All other authorities or offices in the church are appendages to [the Melchizedek] priesthood.” (D&C 107:5.) The patriarchal order is a part of the Melchizedek Priesthood which enables endowed and worthy men to preside over their posterity in time and eternity. " President Joseph Fielding Smith explained: “In this revelation [D&C 107] certain knowledge was revealed concerning the Patriarchal Priesthood and its descent from the beginning of time. Regarding this priesthood the Lord said: [D&C 107:39–43]. . . . “. . . From Abraham the birthright went to Isaac and from him to Jacob, who was named Israel. From Israel it went to Joseph, the firstborn son of Rachel. . . . Therefore the birthright and the Patriarchal Priesthood continued through the seed of Joseph. Just why it was continued through Ephraim rather than through Manasseh, his older brother, we have not been informed, but we may be sure that the Lord had sufficient reason. From that time until now, this birthright has been vested in the descendants of Ephraim. [1 Chronicles 5:1–2; Jeremiah 31:9; D&C 133:30–34.] “In the Dispensation of the Fulness of Times in which we live, the Lord revealed that this birthright of the first-born in Israel belonged to Joseph Smith, the father of the Prophet, and he was the first patriarch ordained in this dispensation. After his death the office and priesthood was conferred upon Hyrum Smith, the Prophet’s oldest living brother.” (“The Patriarchal Priesthood,” Improvement Era, Nov. 1956, pp. 789, 852.) Today the patriarchal order does not determine the organization of the Church as it did in earlier times, but in the celestial kingdom “the patriarchal order will be the order of government and rule” (McConkie, Mormon Doctrine, p. 559).

This Priesthood was sometimes referred to by Joseph Smith as the Third Order of the Priesthood appears to possess the same keys as the Melchizedek Priesthood. "This Patriarchal order is perserved for worthy members of the church. Those married in the temple in the new and everlasting covenant of marriage become inheritors of all of the blessings of Abraham,Isaac, and Jacob and all of the patriarchs and thereby enter into the patriarchal order. If the participating parties abide in the eternal marriage covenant, they shall reap the full blessings of patriarchal heirship in eternity where the patriarchal order will be the order of government and rule" (Mormon Doctrine pg 559) Joseph commented on the matter: There are three grand orders of priesthood referred to here. 1st. The King of Shiloam (Salem) had power and authority over that of Abraham, holding the key and the power of endless life. Angels desire to look into it, but they have set up too many stakes. God cursed the children of Israel because they would not receive the last law from Moses.... What was the power of Melchizedek? 'Twas not the Priesthood of Aaron which administers in outward ordinances, and the offering of sacrifices. Those holding the fullness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings. In fact, that priesthood is a perfect law of theocracy, and stands as God to give laws to the people, administering endless lives to the sons and daughters of Adam.... The 2nd Priesthood is Patriarchal authority. Go to and finish the temple, and God will fill it with power, and you will then receive more knowledge concerning this priesthood. The 3rd is what is called the Levitical Priesthood, consisting of priests to administer in outward ordinance, made without an oath; but the Priesthood of Melchizedek is by an oath and covenant. (Joseph Smith, History of the Church Volume Vol. 5, page 554-555) ] was instituted in the days of Adam, and came down by lineage in the following manner:

42 From Adam to Seth, who was ordained by Adam at the age of sixty-nine years, and was blessed by him three years previous to his (Adam’s) death, and received the promise of God by his father, [ He became the son through whom the birthright would pass. Seth means replacement, so he was given to replace Able. ] that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth;

43 Because he (Seth) was a perfect man, and his likeness was the express likeness of his father, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age.

44 Enos was ordained at the age of one hundred and thirty-four years and four months, by the hand of Adam.

45 God called upon Cainan in the wilderness in the fortieth year of his age; and he met Adam in journeying to the place Shedolamak. He was eighty-seven years old when he received his ordination.

46 Mahalaleel was four hundred and ninety-six years and seven days old when he was ordained by the hand of Adam, who also blessed him.

47 Jared was two hundred years old when he was ordained under the hand of Adam, who also blessed him.

48 Enoch was twenty-five years old when he was ordained under the hand of Adam; and he was sixty-five [ When. ] and Adam blessed him. [ Or he was ordained to the priesthood by Adam when he was 65. ]

49 And he saw the Lord, and he walked with him, and was before his face continually; and he walked with God three hundred and sixty-five years, making him four hundred and thirty years old when he was translated.

50 Methuselah was one hundred years old when he was ordained under the hand of Adam.

51 Lamech was thirty-two years old when he was ordained under the hand of Seth. [ Adam had died by this time, Seth was the next Patriarch. ]

52 Noah was ten years old when he was ordained under the hand of Methuselah. [ So we have Enoch, Seth, and Methuselah were all “ordained under the hand of Adam” (D&C 107:48) while Seth ordained Lamech (107:51), and Noah was ordained not by his father but by his grandfather, Methuselah (107:52). ]

[ 53–55 was originally received as a part of a blessing Joseph Smith Jr. gave to his father and mother on December 18, 1833. Joseph later revised the wording of the blessing in the fall of 1835. In the blessing, Joseph Jr. declared that his father was given the “keys of the patriarchal priesthood over the kingdom of God on earth.” This blessing is tied directly to Joseph Sr.’s ordination as the Patriarch to the Church in December 1834. The first part of this blessing is found in JS Journal, 1832–1834, pp. 33–34, JSP. The blessing was expanded in 1835 and can be found in its expanded form in Appendix 5, Document 1. Blessing to Joseph Smith Sr. and Lucy Mack Smith, between circa 15 and 28 September 1835, p. 9, JSP. “Historical Introduction,” Appendix 5, Document 1. Blessing to Joseph Smith Sr. and Lucy Mack Smith, between circa 15 and 28 September 1835, JSP. ] 53 Three years previous to the death of Adam, [ Year 927. Three years prior to his death, Adam gathered all of his righteous posterity into the valley of Adam-ondi-Ahman, where he bestowed upon them his last blessing (See v 41-57). Verse 41 states that “this Order was instituted in the days of Adam, and came down by lineage.” We also see in this section that Adam ordained some of his righteous posterity and others he blessed. In this gathering the ordinances of exaltation are passed down to Adam's righteous posterity by and under the hands of Adam their patriarch. That tradition continued through Noah, who then passed those ordinances down to Shem, who served as the Patriarch (Great High Priest) under his father (Alma 13:18) (See also D&C 138:41).] he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, [ This is a Priesthood meeting with all of the Grand Patriarchs and their righteous posterity. With these blessings and ordinations, Adam is giving them the necessary Keys that will enable them to fulfill their responsibilities, as well as the Melchizedek Priesthood, which will enable them to function outside of their immediate family lines. “Keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam's authority” (TPJS, p 157). Each of these men are alive at the same time. They were taught the gospel first hand from Adam who was there in the garden from the beginning. They were all given the higher priesthood from Adam personally. ] with the residue of his posterity who were righteous, [ Why only include the righteous? Because he was going to teach them sacred things. ] into the valley of Adam-ondi-Ahman,[ Orson Pratt (Quorum of the Twelve) Perhaps you may be anxious to know what “Ondi-Ahman” means. It means the place where Adam dwelt. “Ahman” signifies God. The whole term means Valley of God, where Adam dwelt. It is in the original language spoken by Adam, as revealed to the Prophet Joseph. (Journal of Discourses, 18:335-348) ], and there bestowed upon them his last blessing. [ From time to time we can receive an Apostolic Blessing as we receive in General or stake conference from time to time. What is the purpose of an Apostolic blessing? One of the greatest meetings ever held was the meeting Adam called of his righteous posterity (see D&C 107:53–57). sometime prior to the Second Coming of the Savior, a similar meeting will again be held in the valley of Adam-ondi-Ahman (see D&C 78; 116). Verses 53 through 55 of section 107 came from a blessing given by Joseph Smith Jr. to his father on 18 December 1833 (see Smith, Teachings, pp. 38–39). What is the significance of Adam-ondi-Ahman? Adam-ondi-Ahman means the place or land of God where Adam dwelt” (Bruce R. McConkie, Mormon Doctrine, 2nd ed. [1966], 19–20; Or “Adam in the presence of God.” The name Ahman is the most commonly used name for the main gods in Egypt, and it is the most common root word used for personal names in our Book of Mormon. The Egyptian name for one of their gods was Amun Ra or Amun, and it means, “he whose name is hidden.” Joseph Smith was asked one time what God's name was, and his reply was, “Ahman”; thus, “he whose name is hidden.” see also Robert J. Matthews, “Adam-ondi-Ahman,” BYU Studies, vol. 13, no. 1 (1972): 27–35). President Wilford Woodruff reported President Brigham Young as saying, “Joseph, the Prophet, told me that the Garden of Eden was in Jackson County, Missouri. When Adam was driven out he went to the place we now call Adam-ondi-Ahman, Daviess County, Missouri. There he built an altar and offered sacrifices” (Wilford Woodruff: History of His Life and Labors, comp. Matthias F. Cowley [1979], 481). “The Prophet Joseph called upon Brother Brigham, myself and others, saying, ‘Brethren, come, go along with me, and I will show you something.’ He led us a short distance to a place where were the ruins of three altars built of stone, one above the other, and one standing a little back of the other, like unto the pulpits in the Kirtland Temple, representing the order of three grades of Priesthood; ‘There,’ said Joseph, ‘is the place where Adam offered up sacrifice after he was cast out of the garden.’ The altar stood at the highest point of the bluff. I went and examined the place several times while I remained there” (Whitney, The Life of Heber C. Kimball [1992], 209–10). ]

54 And the Lord appeared unto them, [ So The Savior and creator of the world is in their presence here at this Priesthood meeting. Hence, Adam- ondi-Ahman, or Adam in the presence of God. What can we concur from that? That it must be of some importance. ] and they rose up and blessed Adam, [ something to think about who is the they here that did the blessing? ] and called him Michael, [ The Creation By Elder Russell M. Nelson Of the Quorum of the Twelve Apostles stated the following in general conference April 2000. "While visiting the British Museum in London one day, I read a most unusual book. It is not scripture. It is an English translation of an ancient Egyptian manuscript. From it, I quote a dialogue between the Father and the Son. Referring to His Father, Jehovah—the premortal Lord—says: “He took the clay from the hand of the angel, and made Adam according to Our image and likeness, and He left him lying for forty days and forty nights without putting breath into him. And He heaved sighs over him daily, saying, ‘If I put breath into this [man], he must suffer many pains.’ And I said unto My Father, ‘Put breath into him; I will be an advocate for him.’ And My Father said unto Me, ‘If I put breath into him, My beloved Son, Thou wilt be obliged to go down into the world, and to suffer many pains for him before Thou shalt have redeemed him, and made him to come back to his primal state.’ And I said unto My Father, ‘Put breath into him; I will be his advocate, and I will go down into the world, and will fulfil Thy command.’”(“Discourse on Abbatôn by Timothy, Archbishop of Alexandria,” in Coptic Martyrdoms etc. in the Dialect of Upper Egypt, ed. and trans. E. A. Wallis Budge (1914), 482. Timothy, archbishop of Alexandria, died in a.d. 385. Brackets are included in Budge’s English translation.) Although this text is not scripture, it reaffirms scriptures that teach of the deep and compassionate love of the Father for the Son, and of the Son for us—attesting that Jesus volunteered willingly to be our Savior and Redeemer. ( https://www.churchofjesuschrist.org/study/general-conference/2000/04/the-creation?lang=eng#p31 ) Why did they call him Michael? In Hebrew the name means “Who is like God.” The name Michael, (Mi-cha-el) means “one like unto God,” as in Abr 3:24. Because they had been taught or were being taught (if the Lord was the one who was giving the blessing then maybe they were being taught) that his name was Michael and he was part of the creation. D&C27:11 Why is it important to understand that Adam and Michael are the same person? Because he Adam or Michael received those keys in the Creation, according to the Prophet Joseph Smith, who added, “Christ is the Great High Priest; Adam next” (Teachings, pp. 157–58). ] the prince, the archangel. [ As Michael, the archangel,(Arch means chief) Adam led the forces of God against the armies of Lucifer in the War in Heaven. Under the direction of Elohim and Jehovah, he assisted in the creation of the earth. Adam’s role in the eternal plan of God began in our premortal first estate. There he was known as Michael, literally one “who is like God.” Indeed, “by his diligence and obedience there, as one of the spirit sons of God, he attained a stature and power second only to that of Christ, the Firstborn. Michael was directly involved in the preparation of the physical world in which he and his posterity would undergo a mortal probation. Elder Bruce R. McConkie of the Quorum of the Twelve wrote: “Christ and Mary, Adam and Eve, Abraham and Sarah, and a host of mighty men and equally glorious women comprised that group of ‘the noble and great ones,’ to whom the Lord Jesus said: ‘We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell.’ (Abr. 3:22–24; emphasis added.) This we know: Christ, under the Father, is the Creator; Michael, his companion and associate, presided over much of the creative work; and with them, as Abraham saw, were many of the noble and great ones.” 3 The Prophet Joseph Smith thus taught that “the Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the Creation, before the world was formed, as in Gen. 1:26, 27, 28.” 4; Alma 13:3; 2 Ne. 24:12; D&C 76:25–27. In this Priesthood meeting, Adam gave the necessary Priesthood Keys to his righteous descendants (Patriarchs) that would enable them to fulfill their responsibilities in proclaiming and administering the Gospel until the end of time. The Holy Priesthood after the Order of the son of God is now established on the earth. It was prophesied that this Priesthood would be on the earth because of this righteous lineage. This is the Melchizedek Priesthood as we know it today, but before Melchizedek, it was after “The Order of Enoch” (D&C 76:57). ]

55 And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever. [ They recognized Adam as the father of their physical bodies. In the pre-mortal Grand Council we all saw the body of Adam formed from the dust of the earth, and we all came and gave homage to Adam, knowing he would become the father of our physical bodies on this earth. ]

56 And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted [ Prophesied. ] whatsoever should befall his posterity unto the latest generation. [ Or he taught them about how the world would be going forward, the events that would happen, that Christ would come and atone for sin, be resurrected, and of the restoration of the gospel, the destruction and the eventual rein of Christ on the Earth. He saw details right down to the very last man who would come to earth. ]

57 These things were all written in the book of Enoch, [ Remember from verse 53 Enoch was at that meeting with Adam. So he made a record of what he saw and heard. The things that Adam prophecied for the future of man. Why don't we have the Book of Enoch today? One thought is that they are sacred and cannot be revealed until satan is bound. Another is that the doctrines of Enoch taught Enoch how to perserve his family and neighbors during a great time of wickedness. During a period of the events of the second coming men will once again need to have those ordinances which include the ability to live in a different state, not on this earth like the city of Enoch which was called up. I believe that these ordinances will be additional ordinances given in the temple at a time when they are needed by the faithful saints. This is how the saints will be able to preserve themselves during the immense persecution in the last days, just prior to his coming, and during the time of the anti-christ. "This book is not the book of Enoch now known to scholars. There is an alleged Book Of Enoch extant, but it is no older than the second century B.C. some time the genuine book of Enoch will be revealed form which from which some chapters in the Pearl Of Great Price are copied through the spirit of revelation" Doctrine and Covenants Commentary Smith and Sjodahl. The first english translation was available in 1883. A complete version was found among the Dead Sea scrolls. There was a version that was also had among the Ethiopian Christians for thousands of years, as was reference often by the original apostles. We learn in (Moses 6:45—46.) that Enoch also had the Book Of Adam and Eve. ] and are to be testified of in due time. [ What was given to the Church in 1830 was, then, not the whole book of Enoch, but only “a few extracts,” a mere epitome, but one composed, as we shall see, with marvelous skill; five years later the Saints were still looking forward to a fuller text. The Enoch sections of the book of Moses were published in England in 1851 under the heading, “Extracts from the Prophecy of Enoch, containing also a Revelation of the Gospel unto our Father Adam, after He was driven out from the Garden of Eden.” So they will come forward at a future time. "to be testified of in due time" does not mean they will be given to us as scripture, or that they will be translated for us in due time; but rather, they will be testified of in due time. As mentioned earlier, the Book of Enoch referenced here is not the same record of Enoch we have in Moses today. ]

58 It is the duty of the Twelve, also, to ordain and set in order all the other officers of the church, agreeable to the revelation which says:

59 To the church of Christ in the land of Zion, in addition to the church laws respecting church business—

60 Verily, I say unto you, saith the Lord of Hosts [ What exactly does “host” mean? The phrase “Lord of Hosts” is the same as the “Lord of Sabaoth.” “The Lord of Sabaoth was a title of Jehovah; the hosts were the armies of Israel (1 Sam. 17:45), but also included the angelic armies of heaven” (Bible Dictionary, “Sabaoth,” ] , there must needs be presiding elders to preside over those who are of the office of an elder; [ Presiding Officers Are Chosen from Quorums “The revealed word of God,” said Elder James E. Talmage, “has provided for the establishment of presiding officers ‘growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods.’ [D&C 107:21.] In accordance with the prevailing principles of order characteristic of all His work, the Lord has directed that the bearers of the Priesthood shall be organized into quorums, the better to aid them in learning and discharging the duties of their respective callings.” (Articles of Faith, p. 209.) ]

61 And also priests to preside over those who are of the office of a priest;

62 And also teachers to preside over those who are of the office of a teacher, in like manner, and also the deacons—

63 Wherefore, from deacon to teacher, and from teacher to priest, and from priest to elder, severally as they are appointed, according to the covenants and commandments of the church.

64 Then comes the High Priesthood, which is the greatest of all.

65 Wherefore, it must needs be that one be appointed of the High Priesthood to preside over the priesthood, and he shall be called President of the High Priesthood of the Church;

66 Or, in other words, the Presiding High Priest over the High Priesthood of the Church. [ The President of the Church - it's prophet seer and revelator. ]

67 From the same [ Under the direction of the president of the church ] comes the administering of ordinances and blessings upon the church, by the laying on of the hands.

68 Wherefore, the office of a bishop is not equal unto it; for the office of a bishop is in administering all temporal things; [ What Is the Duty of a Bishop? President Marion G. Romney said: “As originally given, the assignments pertaining to the office [of bishop] may be summarized in four major parts. “First, the bishop was to receive the consecrations of the Saints and appoint unto them their inheritances (see D&C 42:31–34, 71–73; 51:13; 58:35; 72:2–6; 78; 82; 85:1). “Second, the bishop was to be a judge unto the people, judging both their standing in the Church as well as their temporal needs if they had claim on the Church (see D&C 42:80–82; 58:17–18; 72:17; 107:72). “Third, the bishop was to succor the poor, in both body and spirit, according to their needs (see D&C 38:35; 42:33–35, 39, 71; 70:7–8). “Fourth, the bishop was to act as an agent for the Church doing whatever temporal business he was appointed to by the Lord through the First Presidency (see D&C 51:13–14; 84:112–13; 107:68, 71–72). “As the Church grew and the Saints gained experience, the Lord distinguished between the responsibilities of the Presiding Bishop and local, or ward, bishops as they have come to be known. Today, in the various handbooks of the priesthood, you will find four major categories of duties appointed unto the ward bishop. Except for those duties which are unique to the Presiding Bishopric of the Church and those which were made inoperative at the time the formal law of consecration was suspended, the role of the bishop today is essentially the same as was defined in these early revelations. Bishops have been given added responsibilities for the youth and as presiding high priest of the ward. However, of all of the bishop’s assignments, as important as each one is, none is more important than care for the poor.” (In Conference Report, Oct. 1979, p. 137; or Ensign, Nov. 1979, p. 94.) ]

69 Nevertheless a bishop must be chosen from the High Priesthood, unless he is a literal descendant of Aaron;

70 For unless he [ The Bishop ] is a literal descendant of Aaron he cannot hold the keys of that priesthood.

71 Nevertheless, a high priest, that is, after the order of Melchizedek, [ Or the pattern used by Melchizedek, which was the same pattern used by Enoch, which is the same pattern used by Jesus Christ. (D&C 76:57) ] may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth;

72 And also to be a judge in Israel, [ In What Way Is a Bishop a “Judge in Israel”? President Spencer W. Kimball said of the bishop’s role: “By virtue of his call and ordination and setting apart, he also becomes a judge in Israel and has the responsibility of making many decisions for his people which affect their progress and development and their life. He has control over their spiritual activities so that he can give them opportunities for growth and judge their accomplishments. He decides as to their worthiness and eligibility for certain blessings and privileges. He holds the key to all temples in the world and it is he who must turn that key to open the doors thereof to his members and through eternal marriage to life eternal. . . . “It is said: ‘God’s ways are not man’s ways.’ This man, the bishop, need not be schooled in all the fields of education, for he has access to the fountain of all knowledge. There is revelation, not only for the prophet, but for every worthy and righteous man. He is entitled to divine guidance in his own jurisdiction. . . . “. . . the bishop may draw on this limitless reservoir of knowledge and wisdom if he is in tune with his Maker.” (New Era, Sept. 1978, pp. 16–17.) ] to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws[ So WHat are the responsibilities of the Bishop then? Elder Quentin L. Cook summarized the responsibilities of local bishops in the modern Church as follows: “The bishop has five principal responsibilities in presiding over a ward: 1. He is the presiding high priest in the ward. 2. He is president of the Aaronic Priesthood. 3. He is a common judge. 4. He coordinates the work of salvation and exaltation, including caring for those in need. And he oversees records, finances, and the use of the meetinghouse. In his role as presiding high priest, the bishop is the ward’s ‘spiritual leader.’ He is a ‘faithful disciple of Jesus Christ.’” Quentin L. Cook, “Bishops—Shepherds over the Lord’s Flock,” April 2021 General Conference. See also General Handbook, 6.1.1–4. ], by the assistance of his counselors, whom he has chosen or will choose among the elders of the church.

73 This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek. [ Or the pattern used by Melchizedek, which was the same pattern used by Enoch, which is the same pattern used by Jesus Christ. (D&C 76:57) ]

74 Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a stake of Zion, or in any branch of the church where he shall be set apart unto this ministry, until the borders of Zion are enlarged and it becomes necessary to have other bishops or judges in Zion or elsewhere.

75 And inasmuch as there are other bishops appointed they shall act in the same office.

76 But a literal descendant of Aaron has a legal right to the presidency of this priesthood, to the keys of this ministry, to act in the office of bishop independently, without counselors, except in a case where a President of the High Priesthood, after the order of Melchizedek, is tried, to sit as a judge in Israel. [ A Bishop of the lineage of Aaron is permitted to administer his office in the absence of counselors. However, in matters of judging difficult cases (cp. D&C 102) pertaining to the President of the High Priesthood, the bishop is not permitted to judge the matter in the absence of counselors. ]

77 And the decision of either of these councils, agreeable to the commandment which says:

78 Again, verily, I say unto you, the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be handed over and carried up unto the council of the church, before the Presidency of the High Priesthood. [ Church disciplinary councils exist both to help individuals repent and to protect the innocent against false accusations. In some cases, especially where a prominent or noteworthy person is involved, a disciplinary council can help protect the Church’s good name and moral influence. President Joseph Fielding Smith further explained: “There are several councils in the Church. The traveling high council has jurisdiction in all the world. The high councils in stakes have jurisdiction in a judicial way in the stakes. The First Presidency may sit as an appellate council, and their decision is final. The Church is so organized that no member or officer, from the President to the last member received, is ‘exempted from the justice and the laws of God.’ The special . . . council, presided over by the presiding bishopric has been called into existence several times. The Prophet Joseph Smith was tried before this council on charges made against him by Elder Sylvester Smith after the return of Zion’s Camp. Oliver Cowdery, David Whitmer, and Frederick G. Williams were each tried by this tribunal.” (Church History and Modern Revelation, 2:21; see also Notes and Commentary on D&C 102; Enrichment I in the Appendix.) ]

79 And the Presidency of the council of the High Priesthood shall have power to call other high priests, even twelve, to assist as counselors; and thus the Presidency of the High Priesthood and its counselors shall have power to decide upon testimony according to the laws of the church.

80 And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters.

81 There is not any person belonging to the church who is exempt from this council of the church. [ all members from lowest to highest with respect to Priesthood authority are subject to the common council in the instance of transgression ]

82 And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the High Priesthood;

83 And their decision upon his head shall be an end of controversy concerning him.

84 Thus, none shall be exempted from the justice and the laws of God, [ No person in the Church, not even a member of the First Presidency, is exempt from the justice and laws of God. Verse 82 explains that if a member of the First Presidency is found in transgression, he should be tried before “the common council of the church.” The head of this “common council” is the head of the “common judges” (D&C 107:74) in Israel, or the Presiding Bishop of the Church. President Joseph Fielding Smith explained, “The bishop is a common judge in Israel, and members are amenable to his jurisdiction. In case of an accusation made against one of the First Presidency, the case would be tried before the presiding bishop and a council of high priests.” Joseph Fielding Smith, Church History and Modern Revelation, 1953, 2:21. Throughout the history of the Church, several members of the First Presidency have been brought before a common council. In August 1834, after the members of Zion’s Camp returned from their march to Missouri, Sylvester Smith (no relation to Joseph Smith) accused President Joseph Smith of improper conduct during their journey. George A. Smith, who also traveled with Zion’s Camp, remembered the circumstances that led to the trial: I remember well in Zion’s Camp, Levi W. Hancock made a fife, from a joint of sweet elder, Sylvester Smith marched his company to the music of that fife. That fife may be considered almost the introduction of martial music among the “Mormons.” A dog came out and barked, when Sylvester Smith was going to kill the dog. Joseph said he was a good watch dog, Sylvester became wrathy and threatened; finally Joseph reproved him sharply, showing him that such a spirit would not conquer or control the human family, that he must get rid of it, and predicted that if he did not get rid of it, the day would come when a dog would gnaw his flesh, and he [would] not have the power to resist it. some months after the return to Kirtland, Sylvester Smith preferred a charge against Joseph the Prophet, for having prophesied lies in the name of the Lord, and undertook to substantiate that charge on the ground that the Prophet had said a dog should bite him, if he did not get rid of that spirit, when he had not power to resist. They were three days and parts of nights, with the High Council in Kirtland, in investigating this charge; one person spoke three hours in behalf of the Prophet. Sylvester published a confession which can be seen in the Church History, acknowledging his fault. George A. Smith, in Journal of Discourses, 11:7; see also Minutes, 11 Aug. 1834, JSP; Minutes, 23 Aug. 1834, JSP; Minutes, 28–29 Aug. 1834, JSP; and Andrew Jenson, “Smith, Sylvester,” in LDS Biographical Encyclopedia, 1901, 1:191. ] , that all things may be done in order [ In the same pattern, templar, template. ] and in solemnity before him, according to truth and righteousness.

85 And again, verily I say unto you, the duty of a president over the office of a deacon is to preside over twelve deacons, to sit in council with them, and to teach them their duty, edifying one another, as it is given according to the covenants. [ All presidents are directed to “sit in council” with the members of their quorum, seeking insights and revelation from all quorum members (D&C 107:85–87, 89). This direction emphasizes the principle that presiding officers are not expected to dominate their quorums, but to lead wisely and serve those that they lead. Elder David A. Bednar taught, “I believe the gift of discernment operates more effectively when we’re listening as opposed to when we’re talking.” Quoted in Michael Magleby, “To Sit in Council,” Ensign, January 2018. Elder David O. McKay said: “Presidents of quorums: The Lord has said to you, as you will read in the 107th section of the Doctrine and Covenants, that it is your duty to meet with your quorum. If you are the president of a deacon’s quorum, you are to meet with twelve deacons, and preside over them, to sit in counsel with them, and to teach them their duties. O, deacons, throughout the world! respond to that call. Do your duty, Bishops, you who hold the presidency of the Aaronic Priesthood; guide the young men in this activity. Are they slothful? Are they inactive? If they are, some of the results of inactivity mentioned before as befalling the idle individual will afflict the quorum in your ward. Mark it, it will not fulfill its place in the councils of the Church, unless it be active as a council, as a quorum. This is true of the Teachers, of the Priests, the Elders, the Seventies, the High Priests, and all.” (In Conference Report, Oct. 1909, p. 92.) ]

86 And also the duty of the president over the office of the teachers is to preside over twenty-four of the teachers, and to sit in council with them, teaching them the duties of their office, as given in the covenants.

87 Also the duty of the president over the Priesthood of Aaron is to preside over forty-eight priests, and sit in council with them, to teach them the duties of their office, as is given in the covenants—

88 This president is to be a bishop; [ The president of the Priests. Verses 58–67 established the basic principle that quorums of the priesthood are generally presided over by those who hold the same office as the members of a particular quorum, elders over elders, deacons over deacons, and so forth. In the modern Church, a notable exception to this rule is the priests quorum, which is presided over by a ward’s bishop, who in turn acts as the presiding officer for the Aaronic Priesthood (D&C 107:88). Elder Quentin L. Cook explained: The bishop has a paramount role in serving as a shepherd to guide the rising generation, including young single adults, to Jesus Christ . . . The bishopric supports parents in watching over and nurturing children and youth in the ward. The bishop and ward Young Women president counsel together. You might ask, “Why is the bishop directed to spend so much time with the youth?” The Lord has organized His Church to accomplish crucial priorities. Accordingly, the organization of His Church has a structure in which the bishop has a dual responsibility. He has doctrinal responsibility for the ward as a whole, but he also has specific doctrinal responsibility for the priests quorum. Quentin L. Cook, “Bishops—Shepherds over the Lord’s Flock,” April 2021 General Conference. In a similar vein, President Russell M. Nelson taught bishoprics that their “first and foremost responsibility is to care for the young men and young women of [their] ward.” Russell M. Nelson, “Witnesses, Aaronic Priesthood Quorums, and Young Women Classes,” November 2019 General Conference. ] for this is one of the duties of this priesthood.

89 Again, the duty of the president over the office of elders is to preside [1 to be responsible for ] over ninety-six elders, and to sit in council with them [2 ] , and to teach them according to the covenants [3].

90 This presidency is a distinct one from that of the seventy, and is designed for those who do not travel into all the world.

91 And again, the duty of the President of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses— [ Why not like unto Christ? The highest presiding officer in the Church (the President) is compared to Moses—not to Christ—because like Moses, the President of the Church ultimately serves under the direction of the Lord. The President of the Church, a modern prophet, presides over modern Israel with all of the gifts, powers, and priesthood held anciently by Moses. When President Gordon B. Hinckley was asked by broadcaster Larry King point blank, “What is your role? You’re the leader of a major religion. What’s your role?” President Hinckley replied, “My role is to declare doctrine. My role is to stand as an example before the people. My role is to be a voice in defense of the truth. My role is to stand as a conservator of those values which are important in our civilization and our society. My role is to lead.” Gordon B. Hinckley, “What Are People Asking about Us?” October 1998 General Conference. ]

92 Behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church.

93 And it is according to the vision showing the order of the Seventy, t [ We do not have a record of this vision, but the reference underscores the fact that God established the government of the Church by revelation. The phrase “the vision showing the order of the Seventy” from verse 93 led Elder Orson F. Whitney to reason: "Now, if he [Joseph Smith] saw the Seventies in vision, why not the Apostles? Why not the First Presidency? Why not the stakes and wards, with their presiding officers, and even the auxiliary organizations? Who can say that he did not see them? Who can say that these quorums of the Priesthood, these auxiliary societies and associations, the Church of God in its entirety as it exists upon the earth, are not a reflex of the Church of God in heaven, so far as it is adapted to our present conditions, so far as it has been found necessary to organize it here; the eventual outcome to be a perfect Church, corresponding in every particular to the Church of the First Born; and this that the will of God may be done upon earth even as it is done in heaven?" Orson F. Whitney, in Conference Report, April 1912, 51. ] that they should have seven presidents to preside over them, chosen out of the number of the seventy;

94 And the seventh president of these presidents is to preside over the six;

95 And these seven presidents are to choose other seventy besides the first seventy to whom they belong, and are to preside over them;

96 And also other seventy, until seven times seventy, if the labor in the vineyard of necessity requires it.

97 And these seventy are to be traveling ministers, unto the Gentiles first and also unto the Jews.

98 Whereas other officers of the church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations, but are to travel as their circumstances shall allow, notwithstanding they may hold as high and responsible offices in the church.

99 Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, [ Before this revelation the duties of the various offices, and establishment of quorums and so on had not been spelled out so explicitly. Now that it has been spelled out, the Lord expects them to act on it. ] in all diligence.

100 He that is slothful shall not be counted worthy to stand, [ Worthy to stand where? in God's presence, in Holy places... What Does It Mean That the Slothful “Shall Not Be Counted Worthy to Stand”? Those who neglect their priesthood responsibilities will not be counted among the righteous who are worthy to stand in God’s presence (see also Psalm 1:1–5; 24:3–4; Malachi 3:1–2; Luke 21:36; Alma 12:12–15; D&C 45:32).] and he that learns not his duty and shows himself not approved shall not be counted worthy to stand. Even so. Amen.

[ Historical Material Pertaining to Doctrine & Covenants 107 The first excerpt reviews the calling of the original Twelve Apostles and indicates that while they were equal in authority they were initially placed in order according to age. The second excerpt reviews the events resulting in the revelation of the text of this section. The third set of two excerpts discuss the events concerning leadership of the Church after Joseph’s murder and how it reverted to the Quorum of the Twelve per v. 24 rather than Sidney Rigdon. Excerpt from Life of Joseph Smith On the 14th day of February, 1835, the Prophet called an assemblage at Kirtland of all the men who had formed the Camp of Zion. He said to call this meeting he had been directed by the Almighty. The elders who had passed through the trials and sufferings of the journey to Zion were to be ordained to the ministry to go forth and prune the vineyard for the last time before the coming of the Lord. Twelve men were to be chosen as Apostles to bear testimony of the name of the Lord Jesus and to send it abroad among all nations, kindreds, tongues and people. Under the hands of the Prophet the three witnesses of the Book of Mormon, Oliver Cowdery, David Whitmer and Martin Harris were blessed by the direction of the Holy Spirit to choose the Twelve Apostles of the Church. The men thus selected were all equal in authority, but in a later time the Prophet designated the order in which they should sit in council that is, according to age the eldest first. And under this rule the first Quorum of the Twelve Apostles of the Church of Jesus Christ in these last days were: Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. McLellin, Parley P. Pratt, Luke Johnson, William Smith, Orson Pratt, John F. Boynton, and Lyman E. Johnson. (George Q. Cannon, Life of Joseph Smith, pages 177-178) Excerpt from The Revelations of the Prophet Joseph Smith In February 1835, members of the first Quorum of Twelve Apostles were chosen by the Three Witnesses to the Book of Mormon, in Kirtland, Ohio. The Prophet met periodically with the quorum after its organization and gave instruction to them. At one such meeting, held on 12 March 1835, it was decided that the Twelve should "take their first mission through the eastern States to the Atlantic Ocean and hold conferences in the vicinity of the several branches of the Church." Section 107, known as the "Revelation on Priesthood," is a composite of two revelations, and verses 1-58 were received while the Prophet met with members of the Twelve on 28 March 1835. In the late afternoon of the day, members of the quorum confessed their sins, committed themselves to greater service, and received instruction from Joseph Smith. Knowing that they would soon depart for the East, members of the quorum requested that the Prophet "enquire of God for us and obtain a written revelation (if consistent) that we may look upon it when we are separated that our hearts may be comforted." Pursuant to their request, section 107 (verses 1-58) was received. some evidence suggests that Oliver Cowdery served as scribe. Organizationally, verses 21-37 were significant because they tempered the earlier supremacy of the presidency of the high priesthood by equally dispersing presiding priesthood authority among five quorums of church government. Verses 76 and 82 established the machinery of Church government by which a member of the presidency of the high priesthood could be tried for misconduct. The revelation specified that such a case must be heard by the "common council" (i.e., a bishop, his counselors, and twelve high priests). [Footnote to the last paragraph above reads as follows: This arrangement was modified by revelation in January 1838, making it much more difficult to remove a member of the First Presidency: Revelation Given at the French Farm in Kirtland, Geauga Co., Ohio. In the presence of J. Smith Jr., S. Rigdon V. Knight & Geo. W. Robinson January 12th 1838. When inquiry was made of the Lord relative to the trial of the first Presidency of the Church of Christ of Latter Day Saints, For transgressions according to the item of law, found in the Book of Covenants 3rd Section 37 verse [D&C 107:82] Whether the decision of Such an Council of one Stake Shall be conclusive for Zion and all her Stakes. Thus Saith the Lord, Let the first Presidency of my Church, be held in full fellowship in Zion and all her Stakes, until they Shall be found transgressors, by Such an high Council as is named in the above alluded Section, in Zion, by three Witnesses Standing against Each member of Said Presidency, and these witnesses Shall be of long and faithful Standing, and Such also as cannot be impeached by other witnesses before Such Council, and when a decision is had by Such an Council in Zion, it Shall only be for Zion, it Shall not answer for her Stakes, but if Such decision be acknowledged by the Council of her Stakes, then it Shall answer for her Stakes. But if it is not acknowledged by the Stakes, other Such Stake[s] may have the privilege of hearing for themselves or if Such decision Shall be acknowledged by a majority of the Stakes, then it Shall answer for all her Stakes and again, The Presidency of my Church may be tried by the voice of the whole body of the Church in Zion, and the voice of a majority of all her Stakes and again, Except a majority is had by the voice of the Church of Zion and a majority of all her Stakes, The charges will be considered not Sustained and in order to Sustain Such Charge or Charges, before Such Church of Zion or her Stakes, Such witnesses must be had as is named above, that is the witnesses to Each President, who are of long and faithful Standing, that cannot be impeached by other witnesses before the Church of Zion, or her Stakes, And all this Saith the Lord because of wicked and aspiring men, Let all your doings be in meekness and in humility before me Even so Amen ("The Scriptory Book of Joseph Smith," pp. 51-53, Church Archives).] (Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, pages 215-216). Excerpts from Comprehensive History of the Church In the afternoon of the 7th, a meeting was held at which were present all the apostles that were in Nauvoo, excepting John Taylor. The high council of the Nauvoo stake of Zion was present; the president of the stake, William Marks, and the high priests. The meeting was held in the Seventies' Hall. Brigham Young called upon Elder Rigdon to make a statement concerning his message to the saints, "the vision and revelation he had received." In substance Elder Rigdon replied that the object of his visit was to offer himself to the saints as a "guardian" that it had been shown to him in vision at Pittsburg, that the church must be built up to Joseph, the martyr; that all the blessings the saints could receive would come through their late Prophet; that no man could be a successor to Joseph Smith. Elder Rigdon seemed to lay much stress upon the fact that he had been appointed and ordained a "spokesman" to Joseph Smith, and appeared to claim the right to speak for him even now that he was dead. He held that the church was not disorganized, though the head was gone. He had been commanded to come to Nauvoo and see that the church was governed properly, and propose himself as "guardian" to the people. "In this I have discharged my duty, and done what God has commanded me," he concluded, "and the people can please themselves whether they accept me or not." To this Elder Brigham Young replied: "I do not care who leads this church, even though it were Ann Lee, but one thing I must know, and that is what God says about it. I have the keys and the means of obtaining the mind of God on the subject.... Joseph conferred upon our heads all the keys and powers belonging to the apostleship which he himself held before he was taken away.... How often has Joseph said to the twelve, "I have laid the foundation and you must build thereon, for upon your shoulders the kingdom rests'." The next day was the one appointed by Sidney Rigdon for the church to assemble and choose a "guardian." The attendance was large, as intense interest had been awakened upon the subject to be considered. In the forenoon Sidney Rigdon addressed the assembly, setting forth his claim to the "guardianship" of the church. He had full opportunity to present his case, and for an hour and a half spoke without interruption; but despite his reputation as an "orator," he failed to convince the saints that "he was sent of God." At the afternoon meeting appointed by Brigham Young and his fellow apostles, the quorums of the priesthood were grouped about the stand in the order of a general assembly of priesthood; that is, the quorums of the Melchizedek priesthood were grouped together as high priests, seventies, elders; and the quorums of the Aaronic priesthood as priests, teachers, deacons. Questions to be settled by vote on such occasions are presented to each of these quorums of priesthood separately; and this general assembly of the quorums constitute the highest spiritual authority of the church. Such a general assembly of the quorums may even pass upon the decisions of the three great presiding councils of the Melchizedek priesthood, the first presidency, the quorum of the apostles, and the first quorum of the seventy, if the decision of these councils are made in unrighteousness. "And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church, otherwise there can be no appeal from their decision." The following of the apostles' quorum were present on the above occasion; Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Willard Richards, Wilford Woodruff, George A. Smith--seven, a majority of the quorum. Amasa M. Lyman [an apostle who was chosen by Smith, just prior to his martyrdom, to succeed Sidney Rigdon in the position of First Counselor in the First Presidency but who was never ordained to that office] was also present, whose close association with the twelve at this period will be noted later. The opening services of the afternoon ended, Brigham Young arose--- "Attention all!" And his voice rang out over the great multitude assembled, and hushed them into silence. Then, he continued: "For the first time in my life, for the first time in your lives, for the first time in the kingdom of God in the 19th century, without a Prophet at our head, do I step forth to act in my calling in connection with the quorum of the twelve, as apostles of Jesus Christ unto this generation. Apostles whom God has called by revelation through the Prophet Joseph, who are ordained and anointed to bear off the keys of the kingdom of God in all the world.... The first position I take in behalf of the twelve and the people is, to ask a few questions. I ask the Latter-day Saints: Do you, as individuals, at this time, want to choose a prophet or a guardian.... All that want some person to be a guardian, a spokesman, or something else, signify it by raising the right hand. [No votes].... All that want to draw a party from the church after them, let them do it if they can, but they will not prosper. If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the apostles which will carry them victorious through all the world, and build up and defend the church and kingdom of God.... There has been much said about President Rigdon being president of the church, and leading the people, being the head, etc. Brother Rigdon has come 1,600 miles to tell you what he wants to do for you. If the people want President Rigdon to lead them they may have him; but I say unto you that the quorum of the twelve have the keys of the kingdom of God in all the world. The twelve are appointed by the finger of God.... Brother Joseph, the Prophet, has laid the foundation for a great work, and we will build upon it; you have never seen the quorums built one upon another. There is an almighty foundation laid, and we can build a kingdom such as there never was in the world.... Do you want the church properly organized, or do you want a spokesman?... Elder Rigdon claims to be spokesman to the Prophet. Very well, he was; but can he now act in that office? If he wants now to be spokesman to the Prophet, he must go to the other side of the veil, for the Prophet is there, but Elder Rigdon is here.... Now, if you want Sidney Rigdon or William Law to lead you, or anybody else, you are welcome to them; but I tell you, in the name of the Lord, that no man can put another between the twelve and the Prophet Joseph. Why? Because Joseph was their file leader, and he has committed into their hands the keys of the kingdom in this last dispensation for all the world.... Now, all this does not lessen the character of President Rigdon; let him magnify his calling, and Joseph will want him beyond the veil--let him be careful what he does, lest that thread which binds us together is cut asunder." There was much more said by President Young on this occasion, but the foregoing paragraphs represent the principal items of his position. It was upon this occasion that, according to the testimony of many prominent brethren, and very many of the saints, that Brigham Young was transfigured into the likeness of Joseph Smith--voice, person, and manner. The late Elder George Q. Cannon, who was present on the occasion, said: "If Joseph had arisen from the dead and again spoken in their hearing, the effect could not have been more startling than it was to many present at that meeting; it was the voice of Joseph himself; and not only was it the voice of Joseph which was heard, but it seemed in the eyes of the people as if it were the very person of Joseph which stood before them. A more wonderful and miraculous event than was wrought that day in the presence of that congregation we never heard of. The Lord gave his people a testimony that left no room for doubt as to who was the man chosen to lead them." After Brigham Young's speech Amasa Lyman spoke in support of the twelve. Opportunity was given to Sidney Rigdon to speak; he declined, but requested W. W. Phelps to speak in his behalf. Elder Phelps was evidently desirous of saying kind things to Elder Rigdon, but at the same time he sustained the twelve in their claims to being the proper authorities, under the circumstances, to preside over the church. There were further remarks but all to the same effect. Finally Brigham Young arose to put the question as to whether the church would sustain the twelve or Sidney Rigdon. Before doing so he remarked: "I do not ask you to take my counsel or advice alone, but every one of you act for yourselves; but if Brother Rigdon is the person you want to lead you, vote for him as you did for Joseph.... And I would say the same for the twelve, don't make a covenant to support them unless you intend to abide by their counsel.... I want every man before he enters into a covenant, to know what he is going to do, but we want to know if this people will support the priesthood in the name of Israel's God. If you say you will, do so." Elder Young was then about to put the question to the assembled quorums as to whether or not they wanted Elder Rigdon for a leader, but at the request of the latter, the question on supporting the twelve as the presiding quorum in the church was first put in the following manner: "Do the church want and is their only desire to sustain the twelve as the first presidency of this people? ... If the church want the twelve to stand as the head, the first presidency of the church, and at the head of this kingdom in all the world, stand next to Joseph, walk up into their calling, and hold the keys of this kingdom--every man, every woman, every quorum is now put in order, and you are now the sole controllers of it--all that are in favor of this in all the congregation of the saints, manifest it by holding up the right hand. (There was a universal vote.) If there are any of the contrary mind--every man, every woman, who does not want the twelve to preside--lift up your hands in like manner. (No hands up). This supercedes the other question, and trying it by quorums." This disposed of Sidney Rigdon's claims. He had full opportunity to present his case before the church. The saints had full opportunity and liberty to vote for him had they wanted him for their leader; but they rejected him and sustained the twelve. Brigham Young, however, expressed kindly feelings toward Elder Rigdon on this occasion. "We feel as though we could take Brother Rigdon in our bosom along with us," said he; "we want such men as Brother Rigdon. He was sent away by Brother Joseph to build up a kingdom; let him keep the instruction and calling; let him raise up a mighty kingdom in Pittsburg, and we will lift up his hands to Almighty God." And later: "We are of one mind with him and he with us. Will this congregation uphold him, in the place he occupies, by the prayer of faith and let him be one with us and we with him?" The vote was unanimous in the affirmative. (B. H. Roberts, Comprehensive History of the Church, Vol. 2, pages 415-420) Sidney Rigdon himself outwardly seemed to acquiesce in the decision of the church with regard to himself. The Sunday following the meeting above described, he addressed the saints at great length. He "blessed them in the name of the Lord," telling them emphatically that he was with the twelve. He wished to know the mind of the church in relation to his returning to Pittsburg, they said, "Go in peace." Yet all the while he was thus seemingly accepting the decision of the church and seeking its counsel, secretly he was holding meetings with men of questionable integrity in the church, telling them that it was revealed to him before leaving Pittsburg that the church would reject him; but, nevertheless, he was the proper person to lead the church--to be its "guardian;" for to that position he had been called of God, and held the keys of authority higher than any conferred upon the Prophet Joseph--"the keys of David," which, according to his representations, gave him power to open and no man could shut; to shut and no man could open; and the power to organize armies for the destruction of the Gentiles. In fact his fervid imagination pictured himself a great military chieftain, and by his prowess all the enemies of God were to be subdued. He secretly ordained men to be prophets, priests and kings to the Gentiles. He also chose and appointed military officers to take command of the armies that were to be raised ere long to fight the battles of the great God. Meantime, while in public he had spoken in the highest terms of the virtues and honor of the martyred prophets, Joseph and Hyrum, in his secret meetings he had begun to cast reflections upon their conduct, and hint at the existence of grave iniquity among the twelve and in the church. As soon as the twelve learned of these proceedings on the part of Elder Rigdon, they called upon him to explain by what authority he held secret meetings and ordained men to the aforesaid offices. He sought to evade the question, but finding that he was dealing with men not to be trifled with, he at last confessed to both holding the meetings and ordaining the officers. His brethren sought to convince him of his error, but at this point he refused to be corrected. The quorum of the twelve, with the presiding bishop of the church held a council meeting to consider his conduct, and concluded to demand Elder Rigdon's license. He refused to surrender it, saying that he had not received it from the twelve and he would not give it up to them. He was then cited before the council of the church which has the right to try a president of the high priesthood, viz., the presiding bishop of the church, assisted by twelve high priests. He refused to appear before this council, and therefore, after giving him due notice and an opportunity to appear and defend himself, the council convened in the presence of a large congregation of the saints on the 8th of September, 1844, and proceeded to hear evidence in the case. The evidence established the insubordination of Elder Rigdon and the irregularity of his course, and a motion that he be excommunicated from the church until he repented was carried both by the council composed of the bishop and the twelve high priests, and also by a great congregation of the saints. Ten only, and they of Rigdon's following, voting in the negative. After his excommunication Rigdon made an attempt to organize a church, choosing twelve apostles, etc., but his effort amounted to but little. He soon retired from Nauvoo to Pittsburg, Pennsylvania, which he established as his headquarters and began the publication of the Messenger and Advocate--reviving the name of the second periodical published by the church. He sent missionaries to many branches of the church to represent his claims to the presidency, but they succeeded in getting only slight support, and that for the most part from among those weak in the faith. His "church," never strong, either in numbers or in men of strong character, soon crumbled into decay; Sidney Rigdon sank out of sight and in 1876 he died in obscurity in Allegheny county, state of New York. (B. H. Roberts, Comprehensive History of the Church, Vol. 2, pages 426-427)]