“There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. Before his day it was called the Holy Priesthood, after the Order of the Son of God. 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, or the Melchizedek Priesthood. All other authorities or offices in the church are appendages to this priesthood. … The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations. 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.” (Doctrine and Covenants 107:1–5, 13–14)
In traditional Judaic practice, priestly roles were inextricably linked to one's lineage within the tribe of Levi, specifically the descendants of Aaron. Numbers 18:1-7 explicitly delineates that the Aaronic priesthood was a hereditary office, underscoring the exclusivity and sanctity of this role. The Mormon claim to the Aaronic priesthood, conferred upon members not descended from Levi but believed to be restored through divine revelation, thus appears unorthodox and scripturally unsupported.
The New Testament introduces a paradigm shift in the understanding of priesthood through the person and work of Jesus Christ. Hebrews 7 particularly emphasizes this transition, portraying Christ as the eternal high priest in the order of Melchizedek. This priesthood is described as "unchangeable" or "non-transferable," signifying a permanent and exclusive role for Christ, unlike the temporal and lineage-bound Levitical priesthood. Hebrews 7:11-12 and 23-25 highlight that Christ’s priesthood supersedes the old covenant, rendering traditional Levitical roles obsolete. This theological framework challenges the LDS Church’s interpretation and application of these priesthoods within their ecclesiastical structure.
The restoration claims of the LDS Church, particularly regarding the priesthood, encounter significant historical scrutiny. Joseph Smith and Oliver Cowdery’s accounts of angelic visitations and ordinations were not publicly revealed until several years after the alleged events. This delayed disclosure raises questions about the veracity and authenticity of their claims. The absence of early documentation and the subsequent inclusion of these revelations in later publications, such as the Doctrine and Covenants, further complicate their historical credibility.
The New Testament extends the concept of priesthood to all believers, as articulated in 1 Peter 2:5-9 and Revelation 1:5-6. This doctrine, known as the "priesthood of all believers," democratizes spiritual authority, contrasting sharply with the hierarchical priesthood structure within the LDS Church. The tearing of the temple veil at Christ’s crucifixion (Matthew 27:51-54) symbolizes the end of exclusive priestly mediation, emphasizing direct access to God for all believers through Christ.
The LDS Church’s theological stance on priesthood, rooted in the belief of restored divine authority, diverges significantly from traditional Christian interpretations. While the LDS Church views its priesthood as a restoration of ancient authority, traditional Christianity interprets the New Testament as signifying the fulfillment and cessation of such roles through Christ’s atonement. This fundamental theological discrepancy underpins the critique of the LDS priesthood as lacking scriptural and historical legitimacy.
