Priesthood Latter Day SaintsEdit

The term priesthood in the Latter Day Saint movement refers to a commissioned authority believed to be divinely conferred to act in God’s name. This authority undergirds the church’s ability to administer ordinances, ordain others, and govern congregations. The movement traces the restoration of priesthood to Joseph Smith through revelations in the early 1830s, with foundational events described as the restoration of the Aaronic Priesthood by John the Baptist and the restoration of the Melchizedek Priesthood by Peter, James, and John. Today, the most prominent expression of the movement is the The Church of Jesus Christ of Latter-day Saints, which emphasizes that priesthood authority is essential for leading the church, performing ordinances, and teaching doctrine. Other groups within the broader Latter Day Saint tradition maintain their own histories and practices regarding priesthood, priesthood offices, and governance. See also Latter Day Saint movement.

In its organizational form, the priesthood is divided into two main streams: the Aaronic Priesthood and the Melchizedek Priesthood. The Aaronic Priesthood is traditionally conferred on male members beginning around adolescence and includes offices such as deacon, teacher, and priest. The Melchizedek Priesthood is considered the higher order, conferring responsibilities on men as they mature, typically described in terms of offices such as elder and high priest, with broader responsibilities in church governance and temple worship. The two priesthood streams work together in local congregations to sustain sacraments, prayers, and ecclesiastical administration. The highest sustaining bodies in the church include the First Presidency and the Quorum of the Twelve Apostles, which exercise spiritual and administrative leadership over the global church. See also Aaronic Priesthood, Melchizedek Priesthood, Quorum of the Twelve Apostles.

In the flagship church, priesthood ordination is limited to male members who meet certain religious and behavioral standards. Ordination to the Aaronic Priesthood is typically followed by ordination to the Melchizedek Priesthood as part of ongoing spiritual progression. The process involves the laying on of hands by individuals already holding the appropriate priesthood office, a practice intended to symbolize divine authorization and confirmation of authority to act in ecclesiastical and sacramental duties. The institutional framework ties priesthood to local leadership roles—such as bishops presiding over congregations and stake presidents overseeing multiple congregations—while also connecting to broader doctrinal leadership in the First Presidency and Quorum of the Twelve Apostles. See also Doctrine and Covenants.

A central historical and theological topic within this subject is race and the priesthood. For much of the 19th and 20th centuries, a policy restricted priesthood and temple blessings to black male members within the largest Latter Day Saint church. In 1978, a revelation now known as Official Declaration 2 opened priesthood eligibility to all worthy male members, effectively removing the racial limitation that had existed in practice. The church subsequently published discussions of race and the priesthood, including essays that acknowledge the ban as a historical policy rather than doctrinal doctrine. This history has generated ongoing debates among members, scholars, and observers about how past policies should be interpreted in light of present beliefs and how best to recognize and address legacy harms. See also Official Declaration 2, Race and the Priesthood (as a topic in Gospel Topics Essays), and Doctrine and Covenants.

Contemporary practice continues to reflect the twofold structure of priesthood and the division of responsibilities. The church teaches that priesthood authority sustains the church’s governance, missionary work, temple rites, and instruction. Women participate actively in leadership, teaching, and service within the church’s auxiliary organizations and in areas of church life that do not involve priesthood ordination. This distinction—between male priesthood ordination and female leadership roles—has been a subject of internal discussion and external commentary, as various groups within the broader movement have explored questions of gender roles and ecclesial authority. See also Relief Society and The Church of Jesus Christ of Latter-day Saints.

In historical and contemporary discussion, supporters emphasize the priesthood as a stabilizing institution that anchors doctrinal continuity, civic responsibility, and religious liberty—the idea that a religious community should be able to govern itself according to its beliefs and practices. Critics—across different political and social spectra—address past policies, transparency about historical circumstances, and how the church’s evolution engages with race, gender, and social reform. Proponents of church self-direction often argue that religious organizations operate within the limits of divine revelation as interpreted by their leadership, while critics call for more open acknowledgment of past harms and for changes that reflect evolving standards of equality. See also Gospel Topics Essays.

See also - The Church of Jesus Christ of Latter-day Saints - Latter Day Saint movement - Aaronic Priesthood - Melchizedek Priesthood - Official Declaration 2 - Doctrine and Covenants - Quorum of the Twelve Apostles - Gospel Topics Essays