The Presiding Patriarch Problem

The LDS Church completely eliminated a General Authority’s office in 1979. What most Latter-day Saints don’t realize is that this office was deemed to be an essential authority in Mormonism by Joseph Smith and other early Mormon Prophets. So why did Spencer Kimball abolish this High Office in the 1970s?

The office in question is called the “Presiding Patriarch” or the “Patriarch to the Church.” The last of the LDS Church Presiding Patriarchs was Eldred G. Smith—the 8th and final Patriarch to the LDS Church. Mormon Prophet Joseph Smith once said, “whenever the Church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints.”

If Mormonism’s office of Presiding Patriarch was essential to the LDS Church, then why was it abolished in the 1970s? And if it was not essential, why did Joseph Smith, Brigham Young, and other early LDS leaders say it was? The office of Presiding Patriarch calls into question whether the LDS Church is in self-proclaimed Apostasy.

If this office and authority was established, then is there missing authority in the LDS Church?

4 Reasons the Great Apostasy is a False Doctrine of Mormonism

Was there a Great Apostasy in Christianity? If there wasn’t, then why shouldn’t we become Romans Catholic? If there was no Great Apostasy, then Joseph Smith was wrong about his First Vision.

In this video, we give you 4 reasons the Great Apostasy is a false doctrine of Mormonism, debunking one of the most foundational claims of the LDS Church. According to Mormon belief, Christianity fell into complete apostasy after the time of the Apostles, necessitating Joseph Smith’s restoration of the true church. However, the Bible, history, and sound theology all refute this idea.

Are Different Christian Denominations Divided?

Are there really 40,000 different Christian denominations? And does the fact that there are so many different denominations mean that the Christian Church is in apostasy and needs a Living Prophet (as Latter-day Saints—or Mormons—claim?).

I don’t think so, and in this video I explain why that 40,000 number isn’t what you think it is, and why the presence of denominations doesn’t mean that Christianity isn’t trustworthy.

Consider what Jesus once said, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you” (Luke 17:20-21).

Genuine Christians from different churches and denominations and eras in history have substantial unity, without needing to have uniformity.

Refuting LDS claims: The Great Apostasy in 1 Timothy 4?

Was there a Great Apostasy in Christian History? Latter-day Saints (Mormons) say that there was, but Christians disagree.

When talking with members of the LDS Church, I’ve heard 1 Timothy 4 brought up in defense of a Great Apostasy. 1 Timothy 4:1-3 says,

“Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared, who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.”

In this video, I explain why I don’t think this verse can be seen as a prophesy of a total collapse of Christianity. Ultimately, our belief in the success and growth of Christ’s Church comes down to His teachings. Jesus said that “…I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18).

Jesus has not not failed to preserve His Church.

Why do Christians Pay Pastors?

Latter-day Saints often take pride in the fact that many of their church leaders don’t receive a paycheck for their work. Yet, Christians believe that it is a church’s responsibility to financially care for their church leaders.

So what does the Bible actually say about the issue?

The Apostle Paul, in 1 Corinthians 9, speaks at length about the right of a minister of the Gospel to be financially provided for.

He writes,

“Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk? Do I say these things on human authority? Does not the Law say the same? For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you?” (1 Corinthians 9:6-11)

A couple verses later, Paul summarizes:

“…the Lord commanded that those who proclaim the gospel should get their living by the gospel.” (1 Corinthians 9:14)

Both Paul and Barnabas, who had been set apart for Gospel work, not only had the right to receive financial support from the Corinthians, but the Christians there had a responsibility to care for the practical needs of their church leaders.  

There were some times that Paul himself did “not make use of this right” out of a concern that it might “put an obstacle in the way of the Gospel” (1 Corinthians 9:12, 15).

Instead, he provided for his own financial needs in much the same way as many bi-vocational Christian pastors do today.

But in regards to his ministry in Corinth, the Bible tells us that Paul was receiving financial support from the Macedonian Church in order to serve the Corinthians.

Paul later said that he felt he had “wronged” the church in Corinth by not receiving support from them (2 Corinthians 12:13).

He even expresses concern that he essentially “robbed” the churches in Macedonia by denying the Corinthians their responsibility to care for him (2 Corinthians 11:8-9).

And when Paul did make use of this “right”, it was never for amassing worldly wealth, but so that his work of spreading the Gospel would not be hindered (Philippians 4:16-17).

The Apostle quotes the Law of Moses as proof that Scripture affirms this very principle. According to the Law, while an ox was working in the field, it was to be allowed to eat its share of the crop as it worked. (Deuteronomy 25:4).

Paul then argues that if an ox may reap benefit from its labor, how much more ought a minister of the Gospel benefit from his work?

Paul appeals to this in his first letter to Timothy as well. The Apostle records the command to:

“Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” (1 Timothy 5:17-18)

In the NT, the term “elder” or “overseer” literally refers to the office of Pastor/Bishop. So Paul is instructing Timothy to consider the local church leaders who “rule well” to be worthy of double honor. Double honor, then, refers to providing elders financial compensation for their labors in “preaching and teaching”.

In other words, Paul is specifically instructing Timothy to be financially generous with church leaders!

Likewise missionaries should also be provided for by their fellow Christians! Jesus Himself even stated that the material needs of those proclaiming the Gospel ought be supplied by those whom they serve. 

When sending out his disciples to proclaim the coming of the Kingdom, Jesus tells them to

“…remain in the same house, eating and drinking what they provide, for the laborer deserves his wages.” (Luke 10:7)

So, when speaking of “pastors” who are devoting their time to “ruling, preaching, and teaching”, both the teachings of Jesus and Paul agree that their material needs should be provided for by the church.

Galatians 6:6 says,

“Let the one who is taught the word share all good things with the one who teaches.” (Galatians 6:6)

 The Bible heartily approves of the “laborer receiving his wages”. While this right has certainly been abused by some, it ought not negate that fact that “those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:14)

All things considered, it is right for a church to bear the responsibility of caring for their church leader’s material needs.