The Book of Mormon explicitly condemns the practice of priestcraft, defining it as preaching or setting oneself up for personal gain and not genuinely seeking the welfare of the community, or “Zion.” According to these verses, those who engage in priestcraft labor for money or self-interest, rather than out of love and charity for others. This practice is portrayed as contrary to God’s commandment, which calls for charity and selfless service. Priestcraft is proclaimed a sin in the Book of Mormon, but leadership is guilty of this, receiving gain for their preaching, for over a hundred years now.
Connecting Priestcraft to Paid Mormon Leadership
When considering the concept of priestcraft in light of recent revelations about financial practices within the Mormon Church, a critique emerges regarding church leaders secretly paying themselves for their preaching and leadership roles. While the LDS Church has historically emphasized its unpaid clergy model, it has been revealed that top leaders, such as members of the First Presidency, Quorum of the Twelve Apostles, and other general authorities, receive substantial living allowances and additional financial compensation.
In the Book of Mormon, the concept of priestcraft is clearly condemned as a practice where individuals use their religious positions to seek personal gain and elevate themselves as spiritual leaders. According to the scriptures in 2 Nephi 26:29-32, priestcraft is defined as when “men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.” The passage emphasizes that the Lord forbids such behavior, commanding that all should serve out of charity and for the good of the community, not for financial compensation. It states that “the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.”
29 He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.
30 Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love. And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish.
31 But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.
32 And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish.
2 Nephi 26:29-32, The Book of Mormon
https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/26?lang=eng&id=29#p29
A prominent example of priestcraft in the Book of Mormon is the story of Nehor. Nehor introduced the idea that priests and teachers of the church should be financially supported by the people and not be required to work for their own livelihood. This teaching was in direct opposition to Nephite law, which maintained that church leaders should labor to support themselves and serve out of devotion to God and the welfare of Zion. Nehor’s message gained popularity as he also taught that all people would be saved, regardless of their actions, and that leaders were justified in receiving compensation for their religious roles.
![“[Nehor declared] unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people... Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people... were priestcraft to be enforced among this people it would prove their entire destruction. Therefore thou art condemned to die.” - Alma 1 | The Book of Mormon | wasmormon.org](https://i0.wp.com/wasmormon.org/wp-content/uploads/2024/09/Nehor-declared-priests-ought-to-be-supported-priestcraft-Alma-1-The-Book-of-Mormon.jpg?resize=640%2C640&ssl=1)
This doctrine was seen as dangerous and contrary to the Lord’s commandments, as it promoted the idea of a paid ministry that sought personal gain. The Nephite law and teachings make it clear that religious leaders should not seek a living allowance or any form of payment for their spiritual service. Instead, they should work to support themselves and serve selflessly, without any expectation of financial reward.
2 And it came to pass that in the first year of the reign of Alma in the judgment-seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength.
3 And he had gone about among the people, preaching to them that which he termed to be the word of God, bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people.
5 And it came to pass that he did teach these things so much that many did believe on his words, even so many that they began to support him and give him money.
6 And he began to be lifted up in the pride of his heart, and to wear very costly apparel, yea, and even began to establish a church after the manner of his preaching.
12 But Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people. And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction.
14 Therefore thou art condemned to die, according to the law which has been given us by Mosiah, our last king; and it has been acknowledged by this people; therefore this people must abide by the law.
15 And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the heavens and the earth, that what he had taught to the people was contrary to the word of God; and there he suffered an ignominious death.
16 Nevertheless, this did not put an end to the spreading of priestcraft through the land; for there were many who loved the vain things of the world, and they went forth preaching false doctrines; and this they did for the sake of riches and honor.
26 And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God. And when the priest had imparted unto them the word of God they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength.
Alma 1:2-3, 5-6, 12, 14-16, 26 | The Book of Mormon
https://www.churchofjesuschrist.org/study/scriptures/bofm/alma/1?lang=eng&id=p16#p16
Modern Parallels and the LDS Church’s Practices
These teachings bring into question the practices within The Church of Jesus Christ of Latter-day Saints, where certain leaders receive what is called a “living allowance.” Church manuals, such as Preach My Gospel, state that “all of the work in the Church is voluntary. No one is paid for such service.” Leaders like Boyd K. Packer have echoed this, saying, “In the Church of Jesus Christ of Latter-day Saints there is no paid ministry, no professional clergy, as is common in other churches.”
However, leaked documents, such as a 1999 pay stub for Henry B. Eyring, show that General Authorities receive significant living allowances, treated as income, which are often perceived as salaries. A letter from 2014 even discusses an increase in this allowance, referring to it as a “paycheck,” with a base allowance raised from $116,400 to $120,000 annually. These instances illustrate a contrast between the church’s teachings that there is no paid ministry and the reality of financial compensation for its highest leaders.
Given the teachings against priestcraft and the clear directives that church leaders should not labor for money, the practice of providing living allowances can be seen as conflicting with the original scriptural mandates. While church leaders may argue that these allowances are not salaries, the fact that they are treated like income challenges the claim that church leadership is entirely unpaid. This discrepancy raises important questions about the transparency and consistency of church practices with its foundational scriptures.
While there may be a technical difference between a “salary” and a “living allowance,” both involve financial compensation for church service. The distinction is irrelevant if leaders are still receiving money in a way that contradicts the spirit of unpaid ministry as portrayed in Mormon teachings, statements from leadership, and the scriptures. Any form of payment for religious leadership is a form of priestcraft, especially if it is kept secret from the membership and the world.
The practice of paying church leaders while promoting the idea that their service is voluntary and unpaid can easily be seen as a form of priestcraft according to Mormon scripture. If church leaders receive financial compensation without full transparency and honesty, this could contradict the teachings against priestcraft found in 2 Nephi 26 and Alma 1, which emphasize selfless service, charity, and the welfare of the community over personal gain. Alma even spells out that the church leaders labored to support themselves rather than have the church support them. If this rule is good enough for Nephites, and even the slew of lay Mormon leadership as Bishops and Stake Presidents, why do the leaders at the top receive money as part of their calling?
General Authorities leave their careers when they are called into full time Church service. When they do so, they are given a living allowance which enables them to focus all of their time on serving in the Church. This practice allows for far more church members on a worldwide basis to be considered for a calling to serve as a General Authority, rather than limiting considerations to only those who may be financially independent. The living allowance is uniform for all General Authorities. None of the funds for this living allowance come from the tithing of Church members, but instead from proceeds of the Church’s financial investments.
LDS Church Website FAQ: Do General Authorities get paid?
https://faq.churchofjesuschrist.org/do-general-authorities-get-paid
These funds which grant church leadership financial independence and are claimed to only come from the proceeds from financial investments and not from tithing, thus somehow absolving the church of taking the widow’s mite and giving it to the preacher, but is there a difference between the donated tithing funds and the earnings from those donated funds? The church-owned financial firm, Ensign Peak Advisors, which manages much of the church’s investments treats the donations and the proceeds as the same thing. How does the church justify the distinction?
Regardless of where the funds are coming from, they are in clear violation of the church’s own unique scripture, The Book of Mormon. In multiple passages, the Mormon scripture forbids what it calls priestcraft, or preaching for gain. Though the church rationalizes that they pay their leaders so they can focus full time on their preaching, it directly opposes the teachings. The current church leadership is following a key teaching of Nehor, which was rebuked by the Nephite prophet Alma. Nehor was even put to death for introducing priestcraft to the people of Nephi, and prophesied that it would be the downfall of the people, “were priestcraft to be enforced among this people it would prove their entire destruction.”
What are your thoughts? Does the LDS church pay its leadership? Is this contrary to the Book of Mormon stories in Nephi and Alma? Was Alma correct to outlaw priests, teachers, and preachers from being paid for their ministering or is the church correct in providing compensation to their full-time senior leadership who regularly speak to the church membership in conferences and travel extensively to locations all over the world to preach and minister to the saints in their own area (of course on the church’s dime). How did you feel learning about the leadership being paid for their service? Did it bother you as much as the church hiding this fact behind platitudes that no one is paid for their church service? Was this a heavy addition to your shelf? Share your thoughts and consider sharing your own disillusionment in the Mormon church as your very own “I was a Mormon” story at wasmormon.org.
More reading:
- How Much Are Mormon Church Leaders Compensated?
- Donated Tithing Funds vs Earnings on Invested Tithing
- Let’s Go Shopping – City Creek Center and Tithing
- The Mormon-Canadian-BYU Billion Dollar Tithing Funnel
- Mormon Church Ripping off Millions of Dollars from Australia
- Elder Ballard Gave Mormon Tithing Records to Tim Ballard as Potential OUR Donors
- Where Does Mormon Tithing Go? Read the Fine Print
- Mixing Tithing Funds and Investments Maybe Legal But Doesn’t Mean Its Right
- Whistleblowing On the Mormon 100 Billion “Rainy-Day Fund”
- Whistleblower News Prompts Vacant Responses from LDS Corp
- 60 Minutes Transcript: Whistleblower David Nielsen Speaks Out After Reporting the Mormon Church to IRS in 2019