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One of the most interesting claims made by Quinn in chapter 1 is that the Melchizedek priesthood was probably not conferred by Peter, James and John, and that all references to this occasion were added retroactively in 18. Missionaries, those who had seen visions, and those who were especially charismatic were all called apostles as late as 1833. Several people were given titles of “apostle” and “prophet,” but the terms carried little of the connotations that they carry today.
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Even up until 1835, the structure of the church was quite fluid and claims to authority were based on personal charisma rather than priestly authority. The church was officially organized in 1830. In 1828, the church was a loosely organized body of people with no “priestly authority.” In 1829, the practice of baptism, ordinances, and church offices began. While this first vision occurred in 1820, the actual church was not organized until 1830. What began as a private family religion soon attracted a number of followers who began to help Smith in organizing the new religion. 4) known as the “Urim and Thummim.” This translation came to be known as the Book of Mormon. He then claimed that he was given a set of gold plates which he translated with the help of a brown seer stone (p. The Mormon Church began with the claim by Joseph Smith that he had a private vision of God and Jesus Christ. Chapter 7 discusses the evolution of the apostolic succession system that exists in the church today. Chapter 6 examines other potential successors to Smith, and explains why they did not become leaders of the church. In chapter 5, Quinn examines the nature of the succession crisis, explores the various contenders to the presidency and the nature of their claims, and then details the ascension of Brigham Young to the leadership of the church. Quinn specifically spends a good deal of time on the relationship between the Council of Fifty, the Danites, and Masonry.Ĭhapters 5-7 deal with the succession crisis that occurred after Joseph Smith’s death. It discusses the political system of Nauvoo, the Nauvoo Legion, the implementation of the new Kingdom of God, and the Council of Fifty. Chapter 4 relates the more specific implementation of this theocracy as the Mormons moved to Nauvoo. Quinn discusses the Mormon theology as it related to civil matters and then considers the implementation of this theology in such organizations as Zion’s Camp and the Danites. Chapter 3 examines the origins of the Mormon theocratic state by exploring how church authority came to be transferred to civil affairs. In chapter 1, Quinn begins with the church as a private family religious experience, traces the development of the concepts of “church” and “authority,” and discusses the development of the “priesthood.” In chapter 2, he traces the development of the five presiding priesthood quorums, which include the first presidency, presiding patriarch, twelve apostles, quorum of seventy, and presiding bishopric. Employing mind numbing detail (notes and appendices are larger than the book itself), Quinn recounts how the authority in the church evolved.Īfter a brief review of the contents of the book, this paper will explore some of the more significant findings that Quinn details about the origins of the church hierarchy. In it, he traces the history of the power structure of the Mormon Church from its inception to succession crisis that followed the death of Joseph Smith. Michael Quinn has created a historical tour dé force with his publication, The Mormon Hierarchy: Origins of Power. Copyright © Garn LeBaron Jr., 1995 – 2021, all rights reservedĭ.