Rights, Powers, and Principles of the Priesthood

That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles righteousness. D&C 121:36

This verse, succinct and plainly worded, has always intrigued me. It lays out a basic rule upon which much else is built. Yet, it presents an apparent contradiction: If the priesthood cannot be misused, why are safeguards necessary to prevent its misuse? How can the hosts of darkness accomplish their misdeeds, and what role does the power of the priesthood play in this?

Several phrases in this verse stand out as particularly significant: the rights of the priesthood (not the rights to the priesthood, but rights that belong to it), how these rights are connected with the powers of heaven (not by or through, but with—suggesting a relationship rather than identity), that these powers cannot be controlled nor handled (two different verbs, both negated), and that they operate only upon the principles of righteousness (not simply in righteousness, but upon specific principles).

The Universe-Running Power

The idea that the power of the priesthood runs the universe is a fundamental concept in Mormonism. As Bruce R. McConkie stated, "it is the power by which the worlds were made"¹. This cosmic scope suggests something more fundamental than a mere organizational structure or delegation of authority. The verse I quote at the beginning of this essay supports this idea: the powers of heaven are not controlled by God, but rather operate according to principles that even God Himself must respect.

This raises a profound question about the nature of the priesthood power and its relationship with God. Is priesthood power simply "God's power," or is it something more fundamental—a living power that exists independently, with which God's will exists in harmony?

A Distinction: Power and Authority

A crucial distinction emerges when we consider the difference between priesthood power and priesthood authority. As H. Burke Peterson observed: "From this I understand that there is a difference between priesthood authority and priesthood power. Power and authority in the priesthood are not necessarily synonymous."²

When we speak of 'the power of the priesthood,' we may be referring to a living power, separate from and co-existent with God—an eternal principle that operates according to fixed laws. When we speak of 'the authority and use of the priesthood,' we are referring to how this power should be properly channeled and directed. The authority is the framework for using the power correctly; it is the guide that prevents self-destruction.

This distinction helps explain how misuse can occur. The power exists independently, but how one accesses and directs it matters profoundly. Cain provides a striking example: he held priesthood authority to make sacrifices, yet he made those sacrifices unrighteously. The result was a curse, not a blessing. As Joseph Smith taught: "The power, glory and blessings of the Priesthood could not continue with those who received ordination only as their righteousness continued; for Cain also being authorized to offer sacrifice, but not offering it in righteousness, was cursed. It signifies, then, that the ordinances must be kept in the very way God has appointed; otherwise their Priesthood will prove a cursing instead of a blessing."³

The Paradox of Misuse

If priesthood power can only operate on principles of righteousness, how can it be misused? The answer may lie in understanding that the power itself is neutral in its existence but operates according to fixed principles. When misused—when channeled unrighteously—the power still operates, but it operates against the user. It becomes a destructive force rather than a creative one.

This is how the enemy accomplishes their misdeeds, but at their own expense. They have learned to access the power incorrectly, or have been taught and betrayed those who taught them. The power responds, but the response is cursed rather than blessed. The priesthood becomes "a cursing instead of a blessing" when used contrary to the principles upon which it operates.

Consider L. Tom Perry's insight: "If man is limited in his growth and perfection by his ability to use his priesthood, then surely we must continually strive to use its power and to organize ourselves more perfectly."⁴ This suggests that the power exists independently of our ability to use it correctly, and our growth depends on learning to align ourselves with its proper operation.

The Co-Existent Principle

McConkie's statement that "The Priesthood is an eternal principle, a co-existent attribute of God"⁵ suggests something profound: the priesthood exists alongside God, not merely as an extension of God. It is an eternal principle that God Himself works with, not something He created or controls absolutely.

James E. Talmage described the priesthood as "a living thing, as it were, and is always ready to respond to the call of faith and righteousness; but it can never be made subservient to the selfish interests or evil designs of any man, nor can it be used contrary to the will and wisdom of God."⁶ This language of "living thing" that "responds" suggests an independent agency or principle that operates according to its own nature, and God's will aligns with it.

The priesthood, then, may be understood as a fundamental force of the universe that operates according to eternal principles. God works with these principles, not against them. He understands them perfectly and His will exists in harmony with them, but the principles themselves exist independently.

The Alternative View

Not all authoritative voices present this view. Some leaders emphasize that priesthood power is simply God's power, under His direct control. As Dallin H. Oaks has stated: "The power of the Priesthood operates only on principles of righteousness. It cannot be used to accomplish unrighteous purposes. It is not a power that can be used to satisfy personal desires or ambitions."⁷

Similarly, Russell M. Nelson has taught: "Priesthood power is God's power, and He will not allow it to be used unworthily or to accomplish evil purposes. As we exercise this power in faith, we can perform miracles in His name."⁸

This perspective suggests that God actively prevents misuse, that the power simply will not operate when used unrighteously. Yet this seems difficult to reconcile with the historical examples of priesthood being used unrighteously—or at least with negative consequences—as in the case of Cain.

Boyd K. Packer's statement that "The priesthood is the power of God delegated to man to act in all things for the salvation of mankind"⁹ suggests delegation, but leaves open the question of whether the power itself is inherently God's or if God is delegating access to a power that exists independently.

David A. Bednar's description is similarly ambiguous: "The power of the priesthood is the power of God. It is infinite, eternal, and unchanging."¹⁰ This could mean either that it is God's power (possessive), or that it is the power that God uses (descriptive). The attributes of "infinite, eternal, and unchanging" suggest something fundamental that transcends even God's personal control, if we understand God as having a personal existence with a beginning.

A Viable Answer

I propose that the power of the priesthood is separate from and co-existent with God. This is not to diminish God's majesty or suggest He is subject to something greater, but rather to recognize that God's will exists in harmony with eternal principles. The priesthood is not merely God's power that He delegates, but rather the fundamental power with which God's will aligns and which God Himself uses and works with.

This understanding helps resolve the apparent contradiction in D&C 121:36. The powers of heaven cannot be "controlled nor handled" because they operate according to fixed principles. They are "connected with" the rights of the priesthood, but they cannot be forced or manipulated. They respond only to the principles of righteousness—not because God prevents their misuse, but because they operate according to their own nature.

When someone attempts to use these powers unrighteously, the power still operates, but it operates according to its nature: it becomes a cursing rather than a blessing. The power itself is not evil, but its operation against the principles of righteousness produces negative consequences.

This view maintains that priesthood power is ultimately for good—it operates on principles of righteousness. But it suggests that these principles are fundamental to the universe itself, not merely rules that God has established. A force for good doesn't need rules because it operates according to its own nature. The "safeguards" mentioned in the verse are not external restrictions but rather the natural principles upon which the power operates.

Whether this interpretation is definitive or merely one viable way to understand the relationship between priesthood power and God, it offers a framework for understanding how the power can be misused (with negative consequences) while still operating only on principles of righteousness. The power itself is good and operates according to good principles; when we attempt to use it contrary to those principles, we experience the consequences of working against the fundamental nature of the universe.

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Footnotes