Tag Archives: D&C 84

Receiveth in D&C 84

Yesterday in Sunday School Joe taught about D&C 84 and priesthood, so today I’m back to looking at some of my favorite mysterious verses in scripture!

Here’s what I’ve learned this time.

Verses 36 and 37 are a quotation or paraphrase of John 13:20:

20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

Also, interestingly, in John the next verses go on to tell the story of Judas leaving the last supper dinner to betray Jesus. D&C 84: 40 talks about severe consequences for breaking oath and covenant received. Maybe a connection, maybe not.

While sometimes it says “obtain” priesthood and sometimes “receive” priesthood, today I think it means the same thing.

At times I’ve wondered if receive priesthood could mean receiving those individuals with priesthood who offer knowledge and ordinances. The reason I wondered this is because verse 33 talks about “obtaining” priesthood. It’s only 2 verses later that we read the words “receive this priesthood.” I checked Webster’s 1828 dictionary, and it emphasized a difference between the two words — obtain means some sort of effort was required, but receive could go either way.

I did some more looking around scripture, and realized that “receive” the priesthood is the language throughout the genealogy of priesthood lineage earlier in this section, as well as throughout scripture. So I settled on the idea that v. 35 and v.40, etc., are talking about receiving the priesthood itself, as in, being ordained.

So what is point of vs. 35-40?

Perhaps this is how to read these verses:

All those who receive the priesthood become the “sons of Moses” “sons of Aaron,” and “seed of Abraham” mentioned in scripture. But not only that, they receive me. Do they see me? Well, not necessarily. Remember he that receiveth my servants (such as Joseph and Oliver), receive me.

And also, remember that all that receive me, receive my Father too — just like I said in John 13:20.

And those who receive the Father receive all he has. This is according to the oath and covenant which belongeth to the priesthood.

That is, it is possible to receive this oath and covenant because once you receive him, you can receive the oath and covenant of the Father

Further question

I still don’t know what to make of the words “according to” and “belongeth to.” I’ve spent many a study and blog post coming up with possible meanings. Today, I just don’t know. 🙂 I could see it meaning that receiving the Father is what the priesthood promises. This is in accordance with vs. 22-25.

A few notes from Study Group on D&C 84:39

  • The words “oath” and “covenant” from D&C 84:39 are clearly drawn from Hebrews, as any one in Joseph’s time would have recognized.
  • Note that God made oath and covenant, that it’s His (D&C 84:40). Not actually a covenant we make with God! This is one sided when it is made, and then we are told/asked to receive it.
  • D&C 132:22-25 are very worth looking at, as well as JST Genesis 14!
  • The language of confirmed is related to oaths and covenants in Bible.
  • Where else does “oath and covenant” come up together, as a phrase? In the Book of Mormon! But it always means oaths and covenants of robbers, bad secret society. Is the priesthood meant to be thought of as the “good” secret society? The one that counters the bad?
  • The consequence for breaking an oath or covenant in a bad secret society is usually death! Severe consequence. D&C 84:41 is also severe.
  • Interesting that it’s not about this life, as D&C 132 talks about (hard time this life, ok in next)
  • The good secret society. It is a fundamental change in how we relate to other people. [Tangent here about how even when we as Latter-day Saints don’t understand all that this gospel is or how deep and wonderful the covenants are, there is still a change in how we relate to others. There are all sorts of “fringe benefits”that come even from the watered-down version of things. And the real vision is still buried in there, still being carried along by the church members even though we don’t realize it.
  • Now, some notes/thoughts from what Don shared with us:
  • “According to” usually means we’re referring to something just talked about, or to something clearly established. This “accords” with that previous thing.
  • This seems to accord with Hebrews, which refers back to Psalms
  • But also, look at Gen 14 “order of the covenant” also “oath by himself”
  • JST Hebrews was worked on only 7 months earlier, and Joseph had just gone back through it about this time. So not only would the audience have thought about Hebrews, Joseph was thinking about Hebrews a lot during this time
  • Some sort of “everlasting covenant” talked about in stories of David and others but Hebrews might be only place in NT (Heb 13:20).
  • The JST of Hebrews 9 changes testament to covenant
  • JST Hebrews 7:19 adds “without an oath” Law was administered without an oath
  • JST Deut 10:2 adds “save words of everlasting covenant of priesthood” (second tablets did not have words of the covenant)
  • So with JST changes, Deut says law did not have words of covenant, and Hebrews says law did not have oath
  • D&C 84:25 God took Moses and priesthood out from them (=took words of covenant & no oath?)
  • Similar to 1 Ne 13 – took plain and precious from gospel, even many covenants. Then took from book.
  • D&C 132:19 – what is “it”?  everlasting covenant (later in 19: as hath been sealed upon their heads)
  • b/c everlasting covenant from JST Gen 14 = godhood, this makes sense.
  • D&C 132:19 and JST Gen 14 both use principalities and powers
  • D&C 84:42 “by mine own voice” also in JST Gen 14:29 and Hebrews (and Alma 13 – called)
  • Oaths – Hebrews talks about Abraham’s oath, and Christ’s priesthood oath
  • “confirm” talked about in Hebrews 7 and D&C 84:39-42
  • D&C 132:59 by mine own voice Aaron Hebrews also says called of God
  • back to covenants taken out: Covenant given to Adam etc, then missing until Abraham, then missing until Moses, then missing until Christ, then missing until Joseph Smith
  • covenant is received, as we emphasized earlier. Given by God, oath made by God. Receive covenant, receive oath, over and over. Alma 13, God ordains. God calls. D&C 84:40, D&C 66:  , D&C 132:27.
  • Consequences come after that is clear D&C 132:27, D&C 84:41
  • In 1831 office of high priest given, thought of as sealing lots of things, even sealing up to eternal life
  • D&C 84 was in 1832 developed, but think context of sealing up to eternal life
  • Joseph Smith’s later discourses, Moses’s people won’t accept last stage the gift of eternal life. Why did they reject? don’t know. D&C 84 says same thing didn’t want to enter God’s rest, see face to face. See discourses maybe March 1844
  • Receive everlasting covenant, not obey everlasting covenant.
  • Joseph Smith’s creativity with everything (laws on polygamy, etc.) may reflect his position of receiving this higher law and power, like Nephi (in Helaman), Enoch, etc. They had power to move rivers, mountains, create famines, etc.
  • did Joseph’s confidence come from lost 116 pages? God has many ways of doing His work, He is wise, I can’t ruin it, in for the ride

Just a draft of a comment for Dews From Heaven

I’m working on a comment for Dews From Heaven and I need a place to stick my draft. 🙂 Here it is so far:

I’ve been trying to think about “mysteries” and the “therefore” and “thereof” in verses 19-21. I think I’m inclined to read these verses a little bit differently, so let me know what you think and where I might be missing something.

What is being referred to by the words “in the ordinances thereof” in verse 20? The options seem to be: 1) the ordinances of the mysteries, 2) the ordinances of the gospel, or 3) the ordinances of the greater priesthood. I think Candice your reading favors the first of these options. I hadn’t seen that option until I read your post! I see how that follows an older meaning of the word “mystery” as a sacred right. Previously, I had been inclined towards the third option, but since verse 21 separates “ordinances” and “priesthood,” I think I want to rule that one out. So I think either option 1 or option 2 could work here. In addition, the two could be mixed: the ordinances are the ordinances of the gospel, which are the mysteries that teach us about God.

If we were to read “in the ordinances thereof” as “ordinances of the gospel,” what ordinances would be included? Verse 19 talks about the greater priesthood administering “the gospel,” while verse 27 talks about the lesser priesthood and “the preparatory gospel.” I assume we could read baptism as an ordinance of the preparatory gospel; what ordinances would be included as ordinances of “the gospel”? At the least, I assume we would include the giving of the gift of the Holy Ghost and the temple ordinances, all of which require the Melchizedek Priesthood as we understand it today.

For a minute, I’m going to think about “mysteries of the kingdom” as separate from the ordinances to see what options there might be. I find the next words helpful: “even the key of the knowledge of God.” The mysteries <i>are</i> simply that which gives knowledge of God? Or, is this a specification: of all the mysteries, the specific one given through this key is the knowledge of God?

I find it interesting that later, it says that Moses’s people could not “endure [God’s] presence,” and therefore God “swore that they should not enter into his rest while in the wilderness.” Could we read these phrases as they could not endure the “knowledge of God,” and therefore could not enter “the kingdom”? Is the knowledge of God an necessary entry into the kingdom, or a necessary first step to receiving the mysteries of the kingdom?

How could these ordinances be read in tandem with the other responsibility mentioned in verse 19, to “hold” the key of the mysteries of the kingdom?

Thoughts on how Ranciere’s work on equality & hierarchy might help us think about LDS Priesthood and stewardships

Note: These are some thoughts lifted from the Dews From Heaven blog. In the course of a discussion, I tried to explain my thoughts on what Ranciere is saying in The Ignorant Schoolmaster and how that might apply to priesthood callings and callings generally in the Church. I thought it was worth posting just those thoughts here since I’ve written on this blog about Ranciere in the past and it would be helpful for me to have all those thoughts in one place.

The whole idea behind being an “ignorant schoolmaster” is that you are a master not by virtue of having more intelligence, but simply by a structured situation. The structure almost has to be artificial, or arbitrary, to really work. The master has to see her or himself as equal to the student. When both the student and master see themselves as equal, then the call of the master to “pay attention” to the assignment or whatever is their “thing in common” has more effect. If the student constantly assumes they are inferior to the master, then there is the temptation to just wait until the master explains it to them. (Emancipation is when the student comes to realize they don’t have to wait to be explained to, and that there is always something they can think or say about the thing in common. Of course, that requires that the master actually gives them a thing in common, and asks questions that don’t have a specific, definite answer that only the master can validate.)

Anyway, the point is, when both individuals recognize the equality of intelligence, then they both see the hierarchical structure for what it is. It allows a master to impose their will on the will of another, rather than their intelligence on the intelligence of another.

Ranciere points out that when a hierarchy of intelligence is created (rather than an artificial hierarchy) it has to be based on a justification of superiority and inferiority — I am the master because I know more or have greater intelligence and you are the student because you know less or have inferior intelligence. Power must be justified to keep the hierarchy in place. But, if a student realizes that the master does not in fact have greater knowledge or greater intelligence, then hierarchical structure begins to crumble and the master loses his or her power. The student no longer has someone imposing intelligence or will upon him or her, and learning ceases.

This can get us into trouble in the Church, if we think that so-in-so has a particular calling because that person is inherently more spiritual than me. If that person makes what appears to us to be a mistake or something immoral, then we can began to question their spiritual superiority. Then we begin to question that person’s position within the hierarchy, and we no longer accept the imposition of will or decisions that come from that calling.

Of course, to really work appropriately, the person in the callingalso needs to recognize the spiritual equality (or intellectual equality, I don’t know that those are so separate in the end) of those serving “under” her or him within the hierarchy. I think when this is done right then spiritual growth occurs, in parallel to the learning that occurs within Ranciere’s model.

…Kim said some really cool things about D&C 121, so I’m adding those too: “The thought occurs to me: what if we were to understand the (lack of) priesthood structure in the early church (phases 1-3) as intentional, then? That is, rather than seeing Joseph kind of haphazardly make things up as he goes along, gradually consolidating power until he’s at the top of a great Mormon pyramid scheme, perhaps God purposefully revealed the priesthood in a way allows for the saints to experience it as non-hierarchical for several years. Then, by the time the complete hierarchy is finally revealed, the arbitrariness of that hierarchy is fully revealed, as simply one response to the needs of the kingdom at the time. Perhaps the early “lateral” priesthood was thus intentional, instead of being a watered-down, waiting-for-further-revelation, proto-version of the other? That’s the direction your Ranciere synopsis has me thinking in, anyway.

“And I like that picture, in some ways, because of the warning in D&C 121 about decoupling priesthood and power. The second a hierarchy is no longer seen as arbitrary, it becomes a question of power and situating oneself in a certain power network. Perhaps D&C 121 is reminding us to relate to priesthood hierarchy in an emancipated way?”

I like the idea of D&C 121 warning us against turning things into the wrong sort of hierarchy. I think that’s a very good reading! Your comment makes me think of D&C 107:21 – “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.” I like the phrase “of necessity”. I want to hear it as: It was necessary to have leaders for practical reasons, but not because they were of a different type or superior.

I think there is actually something to the idea that ministering works in a hierarchically structured situation — I allow my visiting teachers to counsel or help me because of their calling, even though I know they are my equals. In our terminology, we might say that it is by virtue of their stewardship that they can help me, and I even recognize that they can receive revelation to help me. But the moment that they are released from that assignment, I no longer assume that they can receive revelation, or at least not in the same way. They could help me as a friend, and I assume friends too get prompted by the Spirit. 🙂 But I mean that in the Church we recognize that those in structured circumstances have rights to revelation for those under them, or within their stewardship. A Bishop receives revelation for the ward not because he is who he is, but because of the calling he has. It is by virtue of his temporary place or arbitrary (arbitrary because God created it or called him, and because it is not because he is inherently better).

So ministering might be like the work of a teacher in Ranciere’s model. I think that works well.

What about administering, though? I like the point that you can’t say one person just ministers and another just administers. Where the administration is an administration of ordinances (rather than administration of a program), I think we might see that administration as Ranciere’s “thing in common.” A teacher gives to others something that both teacher and student can work on together. With ordinances, priesthood holders give to someone something they already have, and then they together to think and talk and work on understanding that thing. So maybe administering is something done within the work of ministering? Or sometimes one priesthood holder can administer an ordinance, like the sacrament, but it is a “thing in common” for other priesthood holders and those without priesthood (RS teacher, visiting teacher, etc.) to talk about when they minister?

…Kim asked, “It sounds like you’re saying that both ministers and administrators fill the role of a Rancierian teacher, is that right?”

Okay, I suppose what I meant was that the ordinances themselves were the thing in common, which could be provided by a minister or an administrator. In Ranciere’s stories, the “thing in common” was given by the teacher but it wasn’t created by the teacher. For example, if I pick an art book and open to a picture of a painting by Monet, and then I tell Jacob that artists use colors to create moods and feelings, I have given him something to work on. I haven’t told him what Monet is communicating with colors, and I don’t have one right answer I am looking for. The book and the piece of information are our “thing in common.” Then I ask questions, “What colors do you see Jacob?” “Are there different kinds of colors in different parts of the painting?” “How do they make you feel?” “What is the scene about? Do you think the colors are communicating something about the scene?” “What else do you think about when you see the colors in this painting?” In that case, I did give him the book and information to start with. But, that information could have been given to him by someone else. It is not something I created, based off of my “superior” intelligence, or only something I could validate. It is a piece of information he could have read on his own and received it that way, but in this case I delivered it to him. But at that point it is something we hold in common, and we can get to work on learning from that point.

Does that help at all? Administration (of a thing in common) is not the teaching moment itself, but a part of constructing the teaching situation. I might also give Jacob two paintings and just ask him to think about what is different. Giving him the books wasn’t the teaching situation, asking him what he thinks about it is the potentially emancipating teaching moment.

Quick thoughts on D&C 84:19-24

19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.

20 Therefore, in the ordinances thereof, the power of godliness is manifest.

Why “therefore”? I think it’s saying that the Melchizedek Priesthood has the keys of the mysteries and of the knowledge of God, therefore, when you receive an ordinance of the gospel through the Melchizedek priesthood, that ordinance contains something of those mysteries and knowledge? Or, they have the key that open those doors, and they way they help others through those doors are by the ordinances?

21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;

I was trying to figure out how the word “godliness” was being used here, and I finally thought to do a search. I found this scripture in 2 Timothy and I’m almost positive D&C 84 is referring to it: “2 Timothy 3:5 “Having a form of godliness, but denying the power thereof: from such turn away.”) I think that’s got to be the reference! I’m excited to keep thinking that through.

22 For without this no man can see the face of God, even the Father, and live.

23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;

24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.

Search for “godliness” and “power” had just a few references: https://www.lds.org/scriptures/search?lang=eng&query=godliness+power&x=0&y=0