Hubbry Logo
Patriarchal blessingPatriarchal blessingMain
Open search
Patriarchal blessing
Community hub
Patriarchal blessing
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Contribute something
Patriarchal blessing
Patriarchal blessing
Patriarchal blessing
View on Wikipedia
from Wikipedia

In the Latter Day Saint movement, a patriarchal blessing or evangelist blessing is administered by the laying on of hands, with accompanying words of counsel, reassurance and lifelong guidance intended solely for those receiving the blessing. The words are spoken by an ordained patriarch (evangelist) of the church, but are believed to be inspired by the Holy Ghost.[1] These blessings are given in both the Church of Jesus Christ of Latter-day Saints and the Community of Christ. The patriarchal/evangelist blessings are modeled after the blessing given by Jacob to each of his sons prior to his death.

Other blessings of comfort, healing, and guidance may be received at any time throughout a person's life, but a patriarchal/evangelist blessing is unique in that it is considered to be an ordinance (LDS church), respectively a sacrament (Community of Christ). Other differences concerning patriarchal/evangelist blessings in these churches, for example, concerning whom can receive the blessing and when, or the scope and content of the blessing, are described in the respective sections below.

In early Mormonism

[edit]

The first Latter Day Saint patriarchal blessings were performed by Joseph Smith Sr., the father of Joseph Smith, who ordained his father to the role of patriarch on December 18, 1833. Smith Sr. gave his son a blessing on December 9, 1834, prophesying that the younger Smith would establish Zion, subdue his enemies, enjoy his posterity to the latest generation, and "stand on the earth" to witness the Second Coming (after the resurrection, in preparation for Judgement Day).[2] That same day, Joseph Smith Sr. gathered all of his children and their spouses together to give each of them patriarchal blessings.[3] Before Joseph Sr. died on September 14, 1840, he ordained his eldest living son, Hyrum Smith, to succeed him as Patriarch to the Church. From that time forward, Hyrum gave patriarchal blessings until his own death on June 27, 1844.

In the LDS Church

[edit]

In the Church of Jesus Christ of Latter-day Saints (LDS Church), a patriarchal blessing is an ordinance which is given when an authorized patriarch (a man ordained to the priesthood office of patriarch) places his hands on the head of the recipient and pronounces said blessing. The recipient must have previously received a recommendation for the blessing from his or her bishop. This is dependent on an interview by which the bishop determines the applicant's worthiness and readiness. The purpose of a patriarchal blessing is (1) to identify the tribe of Israel to which the individual belongs, whether literal or "adopted", along with the responsibilities and blessings associated; (2) to bless the member with knowledge and the spiritual gifts that may be obtained by obedience to gospel principles; (3) to give advice or help to the individual (often this includes foretelling of possible future events, opportunities, and temptations). Within the church, a patriarchal blessing is considered to be a revelation for the recipient, with the promises made in the blessing considered conditional upon the recipient's obedience to gospel principles.

A person is informed of the tribe of Israel to which they belong. This is done to acknowledge the fulfillment of the church doctrine that through baptism, members become part of the House of Israel. Additionally, it is believed that each tribe differs and a person may come to understand the unique circumstances of his or her life better by knowing to which tribe they belong. The differences between the tribes are generally acknowledged to arise from the differences in the blessings Jacob pronounced upon his sons and Joseph's sons, Ephraim and Manasseh.

A patriarchal blessing is usually pronounced upon a member only once.[4] In rare circumstances, a person may receive permission to receive an additional patriarchal blessing. The blessing is usually performed in the home of the patriarch or of the seeker. In general, only close family members, such as parents or the person's spouse, are present. The patriarch places his hands on the seated person's head and speaks the blessing aloud. A record of the blessing is made at the same time. Transcribed copies of all blessings are stored in church records and are considered by the church to be revelation.

Members receive a copy of the blessing, and are advised to consult it throughout their lives. Since adherents believe the blessings are direct revelation from God, the church advises members to treat them as sacred, not to be shared casually with others.

Any member found worthy and spiritually mature by their priesthood leader may receive a patriarchal blessing. Individuals who have been members from childhood generally ask to receive their patriarchal blessing as adolescents.

According to former church president Ezra Taft Benson, "A patriarchal blessing is the inspired and prophetic statement of your life's mission together with blessings, cautions, and admonitions as the patriarch may be prompted to give."[5] Blessings given in the 19th century often made use of themes, such as millennialism and polygamy, that are not common in today's blessings. During his presidency, Joseph Fielding Smith advised patriarchs to be conservative in their blessings unless "especially inspired otherwise".[6]

Although they are not generally ordained patriarchs, every Latter-day Saint father who holds the Melchizedek Priesthood can pronounce blessings upon his child or spouse, as necessary. Such blessings do not reveal the Tribe of Israel to which a person belongs. The church encourages families to create their own records of such blessings, but does not accept them into the official church archives in Salt Lake City as they would a blessing from an ordained patriarch.

Those who have received a patriarchal blessing are told to read it "humbly, prayerfully, and frequently." By following the counsel in a patriarchal blessing, they can better understand and receive the blessings contained therein.

According to historian D. Michael Quinn, patriarchs were paid in the early days of the LDS Church. The practice of paying patriarchs diminished in the 20th century and was officially ended in 1943. "'Both the Presiding Patriarch and local stake patriarchs charged a fee. In the 1840s the fee was $1 per patriarchal blessing at Nauvoo; by the end of the nineteenth century it had increased to $2 per blessing. Joseph Smith Sr. gave patriarchal blessings without payment of a fee, but would not record them. 'Uncle' John Smith commented that he "lived very poor ever since we left Kirtland Ohio" (from January 1838 until January 1844). Then his nephew, Joseph Smith, ordained him a patriarch 'through which office I obtained a comfortable living.' "....Patriarchal blessing fees ended in 1902, although patriarchs were allowed to accept unsolicited donations. Not until 1943 did church authorities prohibit patriarchs from accepting gratuities for giving blessings."[7]

Lineage

[edit]

As with the pre-1844 church led by Joseph Smith, an important part of patriarchal blessing in the LDS Church is the declaration of lineage.[8] Members receiving the blessing are told to which of the twelve Israelite tribes they belong. Opinions differ as to whether the lineage is intended to mean literal ancestry, or whether the lineage is metaphorical or adoptive, as there are many recorded instances of children having a different lineage from their parents.[9] Daniel H. Ludlow has said "in a patriarchal blessing, lineage is being declared ... when terms indicating direct descent are used, such as 'son of,' 'daughter of,' 'seed of,' 'blood of,' 'descendant of,' or 'from the loins of.'" [10] The church also teaches that "[b]ecause each of us has many bloodlines running in us, two members of the same family may be declared as being of different tribes in Israel".[11] In the early 19th and 20th centuries, members were more likely to believe they were literally descended from a certain tribe.[12]

In 1961, the Church Historian's Office reported that other lineages had been given, including from Cain to some Black members. In 1971, the Presiding Patriarch stated that non-Israelite tribes should not be given as a lineage in a patriarchal blessing. In a 1980 address to students at Brigham Young University, James E. Faust attempted to assure listeners that if they had no declared lineage in their patriarchal blessing, that the Holy Ghost would "purge out the old blood, and make him actually of the seed of Abraham."[13] The overwhelming majority of blessings declare the recipient to be a member of the tribe of Ephraim or Manasseh. Ephraim is the dominant tribe declared for people of European descent and Manasseh dominates for Pacific Islanders and South Americans.[14] Jews have typically been assigned to the tribe of Judah.[15]

Black people and patriarchal blessings

[edit]
Black people and the Latter Day Saint movement
Jane Manning James
Overview articles
Historical teachings
Living people
Deceased people

In Elijah Abel's 1836 patriarchal blessing, no lineage was declared, but he was promised in the afterlife he'd be equal to his fellow members. Jane Manning James's blessing in 1844 gave the lineage of Ham.[16]: 106  After the priesthood ban, Black people were still allowed patriarchal blessings but were denied declaration of lineage out of policy. However, the guidelines were inconsistent.[13]: 26–27  In Brazil, this was interpreted to mean that if a patriarch pronounced a lineage, then the member was not a descendant of Cain and was therefore eligible for the priesthood, despite physical or genealogical evidence of Black African ancestry.[17] In 1934, patriarch James H. Wallis wrote in his journal that he had always known that Black people could not receive a patriarchal blessing because of the temple and priesthood ban, but that they could, however, receive one without a lineage.[13]

After the 1978 revelation, patriarchs sometimes declared lineage in patriarchal blessings for Black members, but sometimes they did not declare a lineage. Some Black members have asked for and received new patriarchal blessings including a lineage.[18]

In the Community of Christ

[edit]

In the Community of Christ, the evangelist blessing is one of the eight sacraments of the church, along with baptism, confirmation, communion (the Lord’s Supper), ordination, the blessing of children, the laying on of hands for the sick, and marriage.[19] The term patriarchal blessing was renamed "evangelist blessing" (sometimes called evangelist's blessing) in 1985, to reflect the change in terminology from patriarch to the gender-neutral "Evangelist" when women were first ordained to offices of the priesthood. An evangelist blessing may be said for individuals, couples, families, households, groups, and congregations. Time is spent in preparation through prayer, spiritual practices, study, and discernment. An evangelist or team of evangelists will guide the preparation. Once adequate preparation is completed, the evangelist(s) offers a prayer.[19] The sacrament of evangelist blessing is available to people of all beliefs and faith traditions who understand its purpose and desire to receive it.[20] Traditionally, children of eight years of age or older can receive a blessing, although the blessing is rarely offered for someone who has not reached adolescence.[21]

A blessing need not be a once-in-a-lifetime experience, and may be received at various points of need or times of transition. For an individual, this could involve for example serious illness, career change, retirement etc.[20] Although tribal lineage was revealed in earlier years, that practice is no longer common.

Criticisms

[edit]

Some former Mormons and LDS Church critics have said that patriarchal blessings are similar to fortune telling, and that like fortune telling the practice unfairly gives members false information that members will often later use to make major life decisions. According to an article from Mormonism Research Ministry, the blessings' fulfillment are often conditioned on members' faithfulness to the church, helping keep members obedient to church leaders and blaming themselves rather than the patriarch when the promises are not fulfilled.[22][unreliable source?]

See also

[edit]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Patriarchal blessing

View on Grokipedia
from Grokipedia
A patriarchal blessing is an ordinance unique to The Church of Jesus Christ of Latter-day Saints, administered individually by an ordained stake —a called to this role—to worthy baptized members, declaring the recipient's spiritual lineage within the house of and offering personalized , counsel, and conditional promises from intended to guide life decisions and eternal potential. These blessings, considered sacred and private, emphasize faithfulness as prerequisite for realizing stated assurances, such as spiritual gifts or roles in divine purposes, and are not publicly disclosed without recipient consent. Originating in the early 1830s under , who ordained his father as the church's first in 1833 to emulate biblical precedents like blessings to his sons, the practice expanded as stakes formed, with local providing blessings modeled on ancient Israelite traditions recorded in scripture. By the late , a presiding patriarch oversaw the office until its reorganization in the mid-20th century, shifting emphasis to stake-level administration; today, every worthy adult member is entitled to one such blessing, typically received once in life after preparation through worthiness interviews and temple recommend standards. The lineage declaration, often identifying descent from tribes like or Manasseh, underscores the church's theology of gathering and covenant inheritance, though historical applications varied, particularly for members of African descent prior to 1978, when priesthood restrictions limited full participation and sometimes resulted in alternative or absent lineage assignments amid evolving doctrinal interpretations. Critics, drawing from archival reviews, have noted instances of templated phrasing across blessings from the same or unfulfilled promises cited by some recipients, questioning the extent of unique inspiration versus human influence, though church teachings maintain their revelatory authenticity when received in . These documents, preserved in church archives since inception, serve as lifelong references for personal direction but are viewed as neither prophetic guarantees nor substitutes for ongoing .

Doctrinal and Historical Foundations

Scriptural and Revelatory Basis

The scriptural foundation for patriarchal blessings derives from accounts in the depicting ancient patriarchs conferring inspired pronouncements of lineage, posterity, and divine promises upon their descendants. Abraham received God's covenant promising that his seed would inherit great blessings, including priesthood and eternal increase (Genesis 12:1–3; Abraham 2:9–11). Isaac similarly blessed , transferring the and associated promises (Genesis 27:27–29). Jacob extended prophetic blessings to each of his twelve sons, outlining their tribal futures and spiritual inheritances (Genesis 49:1–28). These biblical precedents emphasize declarations of tribal affiliation within the house of and foreshadowings of personal and familial destinies, serving as a model for the restored practice. In Latter-day Saint doctrine, the revelatory basis emerges from modern scripture restoring and adapting this ancient ordinance through direct revelation to . On December 18, 1833, Smith ordained his father, , as the first patriarch to the Church, initiating the office amid revelations organizing priesthood functions. 107, received circa March–May 1835, delineates priesthood quorums and affirms the high priesthood's role, including patriarchs who "are to be chosen, ordained, and set apart" to provide spiritual guidance akin to ancient patterns (D&C 107:22, 39–57). This revelation underscores the patriarchal order's continuity from Adam's dispensational blessings to the modern church. Subsequent revelation in 124, dated January 19, 1841, explicitly defines patriarchal responsibilities following 's death, appointing "to be a unto you, to hold the sealing blessings of my church, even the of promise" and to pronounce "the church patriarchal blessings" upon worthy members (D&C 124:91–95). These directives link patriarchal blessings to the Abrahamic covenant's restoration, declaring recipients' Israelite lineage—typically or Manasseh—and offering personalized counsel as "personal scripture" under the Spirit's direction. The revelations emphasize that such blessings are not automatic entitlements but conditional upon faithfulness, echoing biblical conditions tied to covenant obedience.

Origins with Joseph Smith Sr.

Joseph Smith Sr., father of the church's founder Joseph Smith Jr., was ordained as the first Patriarch to the Church on December 18, 1833, in , establishing the office's foundational role in providing blessings modeled after biblical patriarchs such as Abraham, , and . This ordination, directed by Joseph Smith Jr., positioned Joseph Sr. as a spiritual father to the membership, tasked with pronouncing blessings of inheritance, declaring tribal lineage within the house of Israel, and offering prophetic counsel and promises conditioned on faithfulness. The calling emphasized a hereditary aspect, with the office intended to pass through his male lineage, reflecting early church views on patriarchal authority derived from scriptural precedents in Genesis. The first recorded patriarchal blessings administered by Joseph Smith Sr. occurred on December 9, 1834, in Kirtland, beginning with blessings to his son Joseph Smith Jr., , and other family members, as documented in a dedicated blessing ledger. These initial blessings typically included declarations of Ephraimite lineage for recipients, promises of spiritual gifts, exhortations to endurance amid , and assurances of eternal exaltation tied to obedience, setting the template for future administrations. For instance, Joseph Smith Jr.'s blessing pronounced him as a "choice seer" with authority to translate ancient records and lead the church, affirming his prophetic role while invoking patriarchal inheritance rights. During his tenure from 1833 until his death on September 14, 1840, issued blessings to numerous church members, often in group settings or upon individual request, with records indicating over 100 such pronouncements preserved in church archives. These early blessings were oral, transcribed by scribes like , and focused on personal revelation without formal rituals beyond , distinguishing them from general priesthood ordinances. The practice's origins thus rooted patriarchal blessings in immediate familial and revelatory authority within the nascent church, evolving from ad hoc fatherly counsel to a structured ordinance amid the Kirtland era's organizational developments.

Practices in the Church of Jesus Christ of Latter-day Saints

Process for Receiving a Blessing

Members of the Church of Jesus Christ of Latter-day Saints who seek a patriarchal blessing initiate the process by scheduling an interview with their bishop or branch president to assess spiritual readiness and worthiness. The interview evaluates the member's testimony of Jesus Christ, commitment to covenants, and overall preparation, including repentance of known sins and active participation in Church ordinances. If the determines the member is worthy, he issues a Patriarchal Blessing Recommend, which authorizes the stake to proceed. The member then contacts the assigned stake —ordained specifically for this role—to arrange an appointment, with wait times varying by stake demand and patriarch availability, sometimes extending several months. Patriarchal blessings are intended as a one-time ordinance for each member, typically received after and , though no strict age minimum is enforced beyond general worthiness. Prior to the blessing, recipients are encouraged to engage in personal preparation such as , , scripture study, and reflection to invite spiritual guidance. During the private session, the patriarch places hands on the recipient's head and pronounces the blessing under the influence of the Holy Ghost, with the proceedings audio-recorded for transcription. A written copy is subsequently provided to the recipient, while the Church retains the recording and transcript in its archives for preservation.

Structure and Content of Blessings

Patriarchal blessings in The Church of Jesus Christ of Latter-day Saints are administered as individualized priesthood ordinances by ordained stake patriarchs through the , with the proceedings transcribed into a written document preserved in Church records. These blessings follow a prophetic pattern modeled after biblical patriarchs, incorporating inspired declarations tailored to the recipient's spiritual needs and life circumstances. The content is not formulaic but varies by individual, reflecting revelations prompted by the rather than predetermined scripts. The core structure commences with a personal address to the recipient, often affirming their identity as a and referencing premortal existence or divine parentage where inspired. Central to the blessing is a declaration of the recipient's lineage within the house of Israel, establishing covenantal ties to Abrahamic promises. Subsequent sections provide personalized counsel, including admonitions against specific temptations or guidance for family roles, education, or service, drawn from the patriarch's spiritual impression. Promises and blessings form a significant portion, often conditional upon faithfulness, obedience to commandments, and endurance to the end, such as assurances of spiritual gifts, protection, or eternal exaltation within temple covenants. These elements align with doctrinal principles that blessings are predicated on law, as stated in Doctrine and Covenants 130:20–21, emphasizing that fulfillment occurs in the Lord's due time rather than immediate gratification. Cautions may warn of potential pitfalls, urging repentance or vigilance, while the conclusion typically invokes sealing powers and concludes with an apostolic amen. Recipients receive one such blessing per lifetime, intended as a lifelong "personal scripture" for study and reflection, though interpretations require discernment to avoid over-literal application to temporal events. The Church cautions against public sharing or comparison, as the sacred nature derives from rather than universal applicability. Historical analyses of archived blessings confirm this variability, with content adapting to cultural and doctrinal contexts while adhering to foundational revelatory purposes.

Declaration of Lineage

The declaration of lineage in a patriarchal blessing identifies the recipient's affiliation with one of the tribes of , affirming their status as a member of the house of and a descendant of Abraham through covenant promises. This element, considered essential to the blessing, is revealed by inspiration to the ordained rather than through genealogical or DNA analysis. It conveys spiritual inheritance, including blessings and responsibilities tied to the tribe's biblical role, such as those outlined in Genesis 49 for the sons of . Recipients are most commonly declared of the or Manasseh, reflecting their scriptural birthright to lead the and administer covenants in the . For instance, Ephraim's blessings emphasize priesthood leadership and missionary work, while Manasseh's often highlight stewardship over lands of inheritance. Less frequent declarations include Judah, Benjamin, or other tribes, assigned based on perceived divine purpose rather than verifiable . The lineage is not strictly literal ; for many converts without Israelite bloodlines, it represents into the covenant through and ordinances, aligning with doctrines of spiritual grafting into . This declaration serves as a foundational identity marker, enabling recipients to claim Abrahamic promises like eternal increase and priesthood keys, while underscoring obligations to build and redeem . If omitted initially, an addendum may be issued by the same or successor under church authorization to provide this revelation. Church leaders, including , have emphasized its permanence and role in personal revelation, cautioning against repeated requests for reinterpretation.

Historical Eligibility Policies Including Race

Patriarchal blessings were available to worthy baptized members regardless of race from the practice's inception in the 1830s, with no formal church-wide policy excluding black individuals from eligibility to receive them. Early examples include Elijah Abel, who received a blessing in 1836 pronounced by Joseph Smith Sr., emphasizing equality and spiritual promises without an explicit tribal lineage declaration. Similarly, Jane Manning James, a black pioneer convert, obtained a patriarchal blessing in 1844 from Hyrum Smith, which assigned her to the "lineage of Cainaan [Canaan], the Son of Ham" and referenced a mark upon her, aligning with contemporary interpretations of biblical curses. Following Brigham Young's public announcement of the priesthood restriction for men of black African descent on December 9, 1852, subsequent blessings for black members shifted in content, often omitting Israelite tribal lineage or assigning non-Israelite origins such as or to reflect doctrines linking African descent to premortal lesser valiance or curses from Noah's era. By the mid-20th century, a policy emerged among many stake patriarchs to exclude lineage declarations entirely for recipients of African descent, as articulated by figures like , who stated that such blessings would declare the lineage of or rather than Abraham's house. Instances of outright refusal by individual patriarchs occurred, such as suspicions of "negro blood" leading to denials, though church president affirmed in 1935 that patriarchs could pronounce blessings on any entitled person, albeit with limited privileges tied to the ongoing priesthood and temple bans. The June 8, 1978, revelation recorded as Official Declaration 2 extended priesthood ordination and temple ordinances to all worthy male members irrespective of race, which correspondingly normalized patriarchal blessings for black recipients by enabling declarations of adoption into the house of , typically the tribes of or Manasseh. Prior to this, the absence or alteration of lineage elements in blessings for black members stemmed from theological rationales upheld by leaders like Eldred G. Smith in the , who viewed such declarations as incompatible with the perceived cursed status of African lineages. Post-1978 practices aligned more closely with those for white members, though surveys indicate occasional inconsistencies, such as continued omissions in some blessings. Throughout, eligibility hinged on baptismal worthiness rather than race, distinguishing patriarchal blessings from priesthood-dependent ordinances.

Variations in Other Restorationist Groups

Community of Christ

In the , the sacrament of evangelist blessing serves as the equivalent to patriarchal blessings in other Restorationist traditions, emphasizing God's and personal spiritual strengthening rather than lineage declarations or prophetic predictions. Administered by ordained evangelists, who function as ministers of blessing attuned to the Holy Spirit's reconciling influence, this rite draws inspiration from ' intercessory prayers for his disciples, such as in and Luke 22:31–32, to provide guidance for life's journey. The term "evangelist blessing" replaced "patriarchal blessing" in 1984 to align with the denomination's gender-inclusive priesthood policies, allowing both men and women to serve in this role. Unlike practices in the Church of Jesus Christ of Latter-day Saints, evangelist blessings focus on assurance, thanksgiving, and counsel to encourage conformity to divine will, without specifying tribal lineage or future events. Recipients typically undergo a period of spiritual preparation, followed by a dedicatory from a family member or close friend, and the blessing itself, often in the presence of loved ones, with the words recorded for personal reflection. Evangelist blessings are considered one of the Community of Christ's eight sacraments, available to members seeking deeper assurance of divine favor, and are intended to foster resilience amid challenges by affirming God's presence. The rite underscores the denomination's theological shift toward experiential and discernment over hierarchical , with evangelists modeling Christ's ministry through empathetic, Spirit-led counsel.

Other Branches and Fundamentalist Practices

Mormon fundamentalist groups adhere to early 19th-century Latter Day Saint doctrines, including plural marriage, and retain priesthood structures that encompass the office of or evangelist. These groups, such as the LeBaron organization and early Short Creek communities, have documented instances of patriarchal administered by ordained patriarchs to declare lineage, promise posterity, and offer guidance contingent on faithfulness. For instance, Benjamin F. Johnson, an early Latter Day Saint and patriarchal figure, pronounced a on Alma Dayer LeBaron emphasizing eternal increase through obedience to celestial law, mirroring themes in mainstream LDS blessings but within a fundamentalist context that prioritizes polygamous family sealing. Practices vary across fundamentalist sects; larger organizations like the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS) and the Apostolic United Brethren emphasize a "patriarchal order" as the highest priesthood authority for eternal family governance, often delivered through prophetic revelations rather than routine individual blessings by stake patriarchs. In these settings, blessings may integrate promises of multiple wives and spiritual inheritances tied to adherence to 19th-century temple rites, though formal documentation remains limited due to insular communities and legal scrutiny following events like the 1953 Short Creek raid. Some fundamentalists obtain or reference pre-separation blessings from LDS patriarchs, using them to affirm Israelite lineage and validate their divergence from the mainstream church's 1890 Manifesto. Smaller Restorationist branches outside the Brighamite lineage, such as the Church of Christ (Temple Lot), do not incorporate patriarchal blessings, maintaining a priesthood focused on apostles, seventies, and elders without the evangelist office established in 1833. Similarly, Strangite adherents, who follow James J. Strang's succession claim, lack evidence of adopting the practice, prioritizing their distinct revelatory and hierarchical elements over the Smith family patriarchal tradition.

Theological Role and Personal Significance

Interpretation as Personal Revelation

In the doctrine of The Church of Jesus Christ of Latter-day Saints, a patriarchal blessing is interpreted as personal revelation directly from God, conveyed through an ordained patriarch under the influence of the Holy Ghost. This revelation is considered specific to the recipient, outlining eternal identity, lineage within Israelite tribes, life mission, conditional promises, and counsel tailored to individual circumstances and faithfulness. Church leaders emphasize that it functions as a "guiding star" or personal "Liahona"—a scriptural compass—providing direction amid life's uncertainties, but its fulfillment depends on obedience to divine commandments rather than deterministic prophecy. Recipients are instructed to study the blessing prayerfully and frequently, treating it as sacred scripture unique to them, which can prompt further personal revelation through the Holy Ghost. For instance, President described it as both an "anchor" for stability and a "guiding star" for navigation, affirming its revelatory nature as evidence of God's intimate knowledge and love for each individual. This interpretation underscores its role in affirming premortal existence, earthly purpose, and potential exaltation, while cautioning against public sharing to preserve its private, sacred character. The revelatory status is tied to the patriarch's priesthood authority and preparation, including and , ensuring the words are not mere human opinion but divinely inspired. Eligible members, typically those holding a temple recommend, receive it once in their lifetime as a right, not a guarantee of immediate answers, but as a lifelong resource for discerning God's will. This view aligns with broader Latter-day Saint teachings on continuing , distinguishing it from general prophetic counsel by its individualized, non-public form.

Reported Spiritual Benefits and Guidance

Members of The Church of Jesus Christ of Latter-day Saints report that patriarchal blessings serve as a source of personalized spiritual guidance, offering on life decisions such as , , , and service opportunities, often interpreted as divine direction tailored to individual circumstances. Recipients frequently describe studying the blessing repeatedly to discern applicable promises and admonitions, which they claim help navigate challenges and align actions with perceived eternal purposes. A common reported benefit is emotional and spiritual comfort during adversity, with individuals citing the blessing as a reminder of divine love and potential, providing reassurance amid trials like illness, loss, or doubt. For instance, church leaders and members have shared experiences where the blessing's fostered resilience, such as one account of it guiding overcoming personal hardships through emphasized promises of protection and strength. The declaration of lineage is often highlighted as instilling a sense of identity and belonging to the house of , motivating greater faithfulness and covenant-keeping. These benefits are framed within church teachings as akin to "personal scripture," with promises conditional on obedience, though fulfillment is subjective and not empirically verifiable beyond personal testimony. Reports emphasize long-term value, such as renewed purpose or course correction in life, but vary by individual, with some finding immediate clarity while others await contextual application over decades.

Controversies and Empirical Critiques

Unfulfilled Promises and Predictive Elements

Critics of patriarchal blessings point to historical instances where predictive elements failed to materialize. In the early LDS Church, , the first patriarch, declared in approximately 40 blessings between 1833 and 1844 that recipients would live to witness the Second Coming of Christ or the millennial era, sometimes conditioned on continued faithfulness. All such individuals died in the 19th or early without these events occurring, prompting questions about the accuracy of such revelations. Church apologists reconcile these by suggesting alternative interpretations, such as viewing the promise through the lens of the First Resurrection (Doctrine and Covenants 88:97–98), where the righteous may "see" Christ post-mortem, or attributing the language to motivational exhortations rather than precise timelines, as no one knows the exact hour of the Second Coming ( 49:7). However, empirical observation reveals no fulfillment in mortality for these predictions, despite reported faithfulness among recipients. In modern contexts, former members frequently report unfulfilled promises of specific outcomes, such as temple marriage, numerous posterity, or recovery from illness, even after decades of adherence to church standards. For instance, blessings promising "a quiver full of children" (echoing :5) have not occurred for individuals who remained single, infertile, or childless by choice or circumstance, leading to cited feelings of betrayal and reevaluation of the blessings' divine origin. Predictive elements, like assurances of missionary service or vocational success, similarly fail in documented personal accounts, with explanations from faithful sources emphasizing conditions of worthiness or deferral to the , though critics argue this post-hoc rationalization undermines the purported revelatory certainty. These discrepancies contribute to broader skeptical views, as unfulfilled predictions challenge claims of direct inspiration, akin to testable hypotheses in empirical reasoning; repeated non-fulfillment despite controlled variables (e.g., ) suggests human influence over foresight. Apologetic literature, often from church-affiliated outlets, prioritizes interpretive flexibility, but lacks quantitative data on fulfillment rates across the estimated hundreds of thousands of blessings issued since 1833.

Comparisons to Non-Revelatory Practices

Critics of patriarchal blessings have likened them to techniques used by mentalists and purported psychics, where general observations and elicited personal details create an appearance of profound, tailored insight without supernatural means. Prior to the blessing, stake patriarchs often recipients or consult with family members and bishops for background information, which can inform the content and enhance perceived specificity, mirroring how cold readers probe for cues during sessions. The phrasing in many blessings—emphasizing innate talents, conditional future achievements upon righteousness, and spiritual potential—resembles Barnum statements, broad and positive assertions applicable to most people that individuals nonetheless interpret as personally revealing. This perception aligns with the Forer effect, a demonstrated psychological tendency where subjects rate vague, generic descriptions (e.g., "You have a great need for others to like and admire you") as highly accurate when presented as individualized analyses, as shown in Bertram Forer's experiment where students overwhelmingly endorsed identical horoscope-like profiles. Such elements in blessings, including promises of guidance or prosperity if faithful, parallel horoscope predictions that rely on , where fulfilling events are attributed to the text while contradictions are overlooked or reinterpreted. Empirical analyses of blessing texts reveal recurring templates across recipients, such as declarations of Ephraimite lineage (prevalent in over 80% of blessings historically) and exhortations to missionary work or family roles, suggesting formulaic structures rather than bespoke revelation, akin to standardized personality inventories like the Myers-Briggs Type Indicator, which critics deem pseudoscientific for similar vagueness despite . These parallels do not disprove divine origin but offer naturalistic explanations rooted in human and rhetorical patterns observed in non-religious advisory practices.

Racial Lineage Declarations and Policy Evolution

Patriarchal blessings given to black members of The Church of Jesus Christ of Latter-day Saints historically reflected prevailing doctrines associating African descent with the biblical curses of Cain and Ham, often omitting or denying Israelite lineage declarations. The earliest known such blessing, received by Elijah Abel on March 29, 1836, from Joseph Smith Sr., promised eternal equality but assigned no tribal lineage within the house of Israel. Similarly, Hyrum Smith declared Jane Manning James of the lineage of "Cainaan" in 1844, linking her to Ham's cursed posterity. While rare exceptions occurred, such as William Smith's 1845 assignment of Joseph T. Ball to the tribe of Joseph, pre-1850 blessings to individuals of African descent uniformly avoided Israelite lineage. Following Brigham Young's 1852 announcement of a priesthood and temple ban for black members, tied to Cain's curse, lineage practices solidified around exclusion from Abrahamic covenants. Patriarchs like John Smith declared recipients such as John Burton (1850) of the "Blood of Cainnain" and Q. Walker Lewis (1851) of the "tribe of Canan." Inconsistencies persisted into the 20th century, with some blessings omitting lineage entirely or assigning Ephraim despite acknowledged "negro blood," but official guidance emphasized restraint. By 1934, Patriarch James H. Wallis noted blessings for black members could proceed without lineage per Heber J. Grant's approval, reflecting limited privileges. Joseph Fielding Smith, in 1958, instructed that black recipients' blessings should declare lineage through Cain or Canaan, aligning with teachings of racial curses barring priesthood inheritance. The 1978 revelation lifting the priesthood ban (Official Declaration 2, June 8, 1978) marked a policy shift, enabling full participation and adoptive inclusion in Israel's house via covenant rather than literal descent. Post-1978 blessings for black members increasingly declared lineages such as or Manasseh, as in examples from in 1994. However, inconsistencies lingered; some received vague "seed of Abraham" phrasing or no specific tribe, and isolated cases retained / references into the late . The church's handbook and subsequent guidelines standardized lineage declarations as essential for all worthy members, emphasizing inspiration over racial bloodlines, though anecdotal reports indicate occasional omissions for African-descended individuals persist. This evolution paralleled the disavowal of past racial folklore in the 2013 "Race and the Priesthood" essay, prioritizing spiritual adoption into Abraham's posterity irrespective of ancestry.

Broader Skeptical and Apostate Perspectives

Skeptics characterize patriarchal blessings as employing techniques, wherein patriarchs use subtle cues from interviews or general knowledge to formulate vague, broadly applicable statements presented as divine insight, with recipients' filling in specifics to perceive personalization. This aligns with the , where positive, generic descriptions—such as promises of spiritual gifts or familial roles—seem uniquely tailored due to their ambiguity and flattery, akin to horoscopes or mentalist performances rather than verifiable . Empirical scrutiny reveals no controlled evidence distinguishing blessing accuracy from chance or psychological suggestion, with patriarchs themselves acknowledged by church leaders like John A. Widtsoe as "subject to human frailties," undermining claims of infallible . Former members and apostates often cite patriarchal blessings as catalysts for disillusionment, interpreting them as tools of indoctrination that impose conditional promises—such as prosperity, progeny, or premortal identities—contingent on obedience, which fail under faithful effort and foster cognitive dissonance. Accounts detail "dead wrong" elements, including unfulfilled specifics like career paths tied to spouses or witnessing the Second Coming, leading recipients to question the practice's divine origin and view it as self-fulfilling prophecy at best or manipulative pseudorevelation at worst. Critics among ex-Mormons argue the ritual routinizes charisma, binding individuals through personalized scripture that retrofits life events via selective interpretation, while ignoring contradictions like lineage declarations at odds with genetic evidence, ultimately contributing to broader faith transitions.

References

  1. https://www.churchofjesuschrist.org/study/manual/gospel-topics/patriarchal-blessings?lang=eng
  2. https://www.churchofjesuschrist.org/study/new-era/2004/03/about-patriarchal-blessings?lang=eng
  3. https://history.churchofjesuschrist.org/faq/library/patriarchal-blessings?lang=eng
  4. https://www.churchofjesuschrist.org/study/general-conference/2023/04/44yamashita?lang=eng
  5. https://history.churchofjesuschrist.org/blog/a-history-of-patriarchs-and-patriarchal-blessings?lang=eng
  6. https://www.churchofjesuschrist.org/study/history/topics/patriarchal-blessings?lang=eng
  7. https://www.dialoguejournal.com/articles/mormons-and-lineage-the-complicated-history-of-blacks-and-patriarchal-blessings-1830-2018/
  8. https://bycommonconsent.com/2007/05/23/fallible-patriarchal-blessings/
  9. https://www.churchofjesuschrist.org/study/scriptures/pgp/abr/2?lang=eng
  10. https://www.churchofjesuschrist.org/study/scriptures/ot/gen/49?lang=eng
  11. https://rsc.byu.edu/joseph-smith-prophet-seer/joseph-smith-redemption-zion-1834
  12. https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/107?lang=eng
  13. https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/124?lang=eng
  14. https://www.churchofjesuschrist.org/study/manual/doctrine-and-covenants-and-church-history-study-guide-for-home-study-seminary-students-2014/section-05/unit-23-day-3-doctrine-and-covenants-107-39-100-108?lang=eng
  15. https://rsc.byu.edu/prophets-apostles-last-dispensation/joseph-smith-sr
  16. https://mormonstudies.as.virginia.edu/princes-research-excerpts-priesthood-and-mormonism/patriarchal-blessings-1833/
  17. https://www.josephsmithpapers.org/paper-summary/blessing-from-joseph-smith-sr-9-december-1834
  18. https://josephsmithjr.org/joseph-smiths-patriarchal-blessing/
  19. https://user.xmission.com/~research/about/patb2.htm
  20. https://www.churchofjesuschrist.org/bc/content/shared/content/english/pdf/34822_AaronicPriesthood3/ap3-36-patriarchal-blessings_39.pdf
  21. https://www.churchofjesuschrist.org/study/liahona/2024/02/18-helping-youth-prepare-to-receive-a-patriarchal-blessing?lang=eng
  22. https://www.churchofjesuschrist.org/study/new-era/2017/05/questions-and-answers-how-do-i-prepare-to-receive-my-patriarchal-blessing?lang=eng
  23. https://www.churchofjesuschrist.org/study/manual/gospel-topics/patriarchal-blessings-study-guide?lang=eng
  24. https://speeches.byu.edu/talks/james-e-faust/patriarchal-blessings/
  25. https://journal.interpreterfoundation.org/the-practice-and-meaning-of-declaring-lineage-in-patriarchal-blessings/
  26. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1215&context=interpreter
  27. https://www.churchofjesuschrist.org/media/video/2011-03-0038-declaration-of-lineage-in-patriarchal-blessings?lang=eng
  28. https://www.churchofjesuschrist.org/study/liahona/2009/08/when-should-i-get-my-patriarchal-blessing?lang=eng
  29. https://bycommonconsent.com/2015/07/29/patriarchal-blessing-lineages/
  30. https://www.churchofjesuschrist.org/study/manual/doctrine-and-covenants-seminary-teacher-manual-2025/555-patriarchal-blessings?lang=eng
  31. https://bhroberts.org/records/LyWBqb-oMkVPb/jane_manning_james_receives_a_patriarchal_blessing_from_hyrum_smith_in_1844
  32. https://juvenileinstructor.org/patriarchal-blessings-lineage-and-race-historical-background-and-a-survey/
  33. https://cofchrist.org/evangelist-blessing/
  34. https://cofchrist.org/our-beliefs/
  35. https://cofchrist.org/ministry-and-priesthood/
  36. http://www.cofchristsh.org/sacraments.html
  37. https://www.heraldhouse.org/products/sacrament-of-the-evangelist-brochure
  38. https://holyorder.org/2017/06/09/benjamin-f-johnson-patriarchal-blessing-of-alma-dayer-lebaron/
  39. https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V36N01_85.pdf
  40. https://wrldrels.org/2018/07/07/women-in-the-fundamentalist-latter-day-saint-movements/
  41. https://mrm.org/aub
  42. https://holyorder.org/category/patriarchal-blessings/
  43. https://history.churchofjesuschrist.org/content/historic-sites/missouri/questions-and-answers-about-the-temple-lot-in-independence-missouri?lang=eng
  44. https://saintsunscripted.com/faith-and-beliefs/living-the-gospel/who-was-james-strang/
  45. https://www.churchofjesuschrist.org/study/general-conference/2023/04/25bennett?lang=eng
  46. https://www.churchofjesuschrist.org/study/new-era/2013/05/what-a-patriarchal-blessing-can-do-for-you?lang=eng
  47. https://www.churchofjesuschrist.org/study/new-era/2017/06/your-own-liahona?lang=eng
  48. https://www.churchofjesuschrist.org/study/ensign/2017/04/young-adults/understanding-your-patriarchal-blessing?lang=eng
  49. https://www.thechurchnews.com/1995/10/7/23254907/patriarchal-blessing-personal-revelation/
  50. https://www.churchofjesuschrist.org/study/new-era/2002/05/q-and-a-questions-and-answers?lang=eng
  51. https://www.churchofjesuschrist.org/study/youth/learn/ap/prophets-revelation/blessing?lang=eng
  52. https://www.churchofjesuschrist.org/study/general-conference/2020/04/52cook?lang=eng
  53. https://www.churchofjesuschrist.org/study/ensign/2015/02/patriarchal-blessings-inspired-guidance-for-your-life?lang=eng
  54. https://www.churchofjesuschrist.org/study/liahona/2025/08/young-adults/13-my-patriarchal-blessing?lang=eng
  55. https://www.churchofjesuschrist.org/study/new-era/2018/06/my-blessing-of-love-and-comfort?lang=eng
  56. https://speeches.byu.edu/talks/robert-s-patterson/patriarchal-blessing-message-identity-promise-love/
  57. https://www.churchofjesuschrist.org/study/new-era/2020/07/my-hidden-blessing?lang=eng
  58. https://faenrandir.github.io/a_careful_examination/failed-second-coming-predictions-in-early-lds-church/
  59. https://www.fairlatterdaysaints.org/answers/Question:_How_can_one_reconcile_alleged_unfulfilled_prophecies_of_Jesus_Christ%E2%80%99s_Second_Coming_given_in_patriarchal_blessings%3F
  60. https://zelophehadsdaughters.com/2008/05/09/unfulfilled-priesthood-blessings-and-the-power-of-religious-ritual/
  61. https://www.mormonmatters.org/on-failed-patriarchal-blessings/
  62. https://www.ldsliving.com/3-reasons-why-the-promises-in-your-patriarchal-blessing-are-not-being-fulfilled/s/88971
  63. https://timesandseasons.org/index.php/2025/07/patriarchal-blessings-accuracy-and-major-life-events/
  64. https://www.mormonmatters.org/podcast-item/69-patriarchal-blessings/
  65. https://scholarworks.utep.edu/dissertations/AAI1430944/
  66. https://newordermormon.net/viewtopic.php?t=6146
  67. https://www.dialoguejournal.com/articles/elijah-abel-and-the-changing-status-of-blacks-within-mormonism/
  68. https://www.churchofjesuschrist.org/study/manual/gospel-topics/race-and-the-church-of-jesus-christ-of-latter-day-saints?lang=eng
  69. https://wheatandtares.org/2023/09/22/patriarchal-blessings-guidance-or-obstacle/
Add your contribution
Related Hubs
Contribute something
User Avatar
No comments yet.