The Church of the Firstborn

The Church of the Firstborn

 

see also

the Second Comforter

calling and election made sure

the more sure word of prophecy

sealed up unto eternal life

exaltation

joint heirs with Christ

offspring of God

mine elect

the school of the prophets

fullness of the Priesthood

council of fifty

kings and priests unto God

 

 

-“And the general assembly of the church of the firstborn shall come down out of heaven, and possess the earth, and shall have place until the end come. And this is mine everlasting covenant, which I made with thy father Enoch.” (JST Gen. 9:23)(https://www.lds.org/scriptures/jst/jst-gen/9?lang=eng)

-see http://eom.byu.edu/index.php/Church_of_the_Firstborn

-50 And again we bear record—for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just—

51 “They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given—

52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;

53 And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.

54 They are they who are the church of the Firstborn.

55 They are they into whose hands the Father has given all things—

56 They are they who are priests and kings, who have received of his fulness, and of his glory;

57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.

58 Wherefore, as it is written, they are gods, even the sons of God—

59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.

60 And they shall overcome all things.

61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet.

62 These shall dwell in the presence of God and his Christ forever and ever.

63 These are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on the earth over his people.” (D&C 76:50-63, especially 54 and 63)

-“The Church of the Firstborn is Christ’s heavenly church, and its members are exalted beings who gain an inheritance in the highest heaven of the celestial world and for whom the family continues in eternity.

In the scriptures Jesus Christ is called the Firstborn. He was the first spirit child born of God the Father in the premortal existence and was in the beginning with God (John 1:1-5, 14). Christ also became the Firstborn from the dead, the first person resurrected, “that in all things he might have the preeminence” (Col. 1:18; Acts 26:23; 1 Cor. 15:23; Rev. 1:5). Even as the first principles and ordinances, including baptism in water and the reception of the Holy Ghost, constitute the gate into the earthly Church of Jesus Christ, so higher ordinances of the priesthood constitute the gate into the Church of the Firstborn. To secure the blessings that pertain to the Church of the Firstborn, one must obey the gospel from the heart, receive all of the ordinances that pertain to the house of the Lord, and be sealed by the Holy Spirit of promise in the Celestial Kingdom of God (D&C 76:67, 71, 94;77:11;78:21;88:1-5; TPJS, p. 237).

Revelations to the Prophet Joseph Smith supplement those of the New Testament to indicate that the Church of the Firstborn consists of those who have the inheritance of the Firstborn and become joint-heirs with Christ in receiving all that the Father has (Rom. 8:14-17; D&C 84:33-38; see Heirs: Heirs of God). The Lord said, “If you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; …I…am the Firstborn; …And all those who are begotten through me are partakers of the glory of the same, and are the Church of the Firstborn” (D&C 93:20-22). The Church of the Firstborn is the divine patriarchal order in its eternal form. Building the priesthood family order on this earth by receiving sealings in the temple is a preparation and foundation for this blessing in eternity (see Gospel of Abraham).

When persons have proved themselves faithful in all things required by the Lord, it is their privilege to receive covenants and obligations that will enable them to be heirs of God as members of the Church of the Firstborn. They are “sealed by the Holy Spirit of promise” and are those “into whose hands the Father has given all things” (D&C 76:51-55). They will be priests and priestesses, kings and queens, receiving the Father’s glory, having the fulness of knowledge, wisdom, power, and dominion (D&C 76:56-62; cf. 107:19). At the second coming of Jesus Christ, the “general assembly of the Church of the Firstborn” will descend with him (Heb. 12:22-23; JST Gen. 9:23; D&C 76:54, 63).”

Bibliography

Smith, Joseph Fielding. DS, Vol. 2, pp. 8-9, 41-49. Salt Lake City, 1973.; IVAN J. BARRETT

” (Ivan J Barrett, Harold B. Lee Library, http://eom.byu.edu/index.php/Church_of_the_Firstborn) (See this page in the original 1992 publication.)

-“When the Lord revealed to Moses the great purpose of life, he expressed himself in these words:

“For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.” (Moses 1:39.)

In other words, the Lord’s work is to bring about the resurrection (immortality) of all of his Father’s children and to make it possible for them to receive exaltation or godhood (eternal life). When one comes to understand these purposes, one’s heart rejoices in the knowledge that the greatest blessing available to man—godhood—may be received by those who desire it with all their hearts.

In a glorious sermon preached by the Prophet Joseph Smith, this same fundamental purpose of earth life was expressed—except that this time the other side of the matter, mankind’s responsibility, was emphasized: “You have got to learn how to be Gods yourselves, and to be kings and priests to God.” (Teachings of the Prophet Joseph Smith, Deseret Book Co., 1938, p. 346.)

Fundamental to our understanding of the reason for existence in mortality is our knowledge that men and women were born as spirit children of the Eternal Father and that Jesus Christ is our elder brother in the spirit. Because their status is transcendently greater than ours, we stand in awe at the thought of one day becoming as they. Nevertheless, we are begotten spirit children of the Eternal Father—born in the lineage of the gods—and we have within us the power, through the atonement of Jesus Christ, to rise to the heights of godhood.

Earth life, a necessary part of eternal progression, is the proving ground for the exalted-to-be, a state in which we are undergoing a period of testing and proving to see if we will do the Lord’s will. (See Abr. 3:22–26.) A modern revelation speaks of those who are valiant in the service of the Lord during this testing period:

“Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.” (D&C 132:20.)

What is necessary to receive this inestimable blessing? The Prophet Joseph said that one must begin at the beginning with the first principles of the gospel:

“When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the Gospel—you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave.” (Teachings, p. 348.)

Although the process of obtaining exaltation continues even into the spirit world, the knowledge that one will become exalted with the privileges of continuing on to eternal life can be certain in this life. This is what making one’s calling and election sure is all about.

Peter admonished the ancient saints to “make your calling and election sure,” and the apostle Paul also gave thanks to the Lord for providing such a sealing. (See 2 Pet. 1:10–11, Eph. 1:13–14.) In addition, the Prophet Joseph Smith used this same expression in discoursing upon Peter’s exposition and Paul’s teachings. (See Teachings, pp. 305, 149.)

Peter made it clear that a testimony of Jesus Christ is not in itself evidence that one’s calling and election has been made sure. Mentioning the manifestation on the Mount of Transfiguration with the Savior and his fellow apostles James and John (see Matt. 17:1–8), he said that although they had heard the voice of the Father declaring that Jesus was his Son, this was not sufficient to obtain the blessing—there was “a more sure word of prophecy”—the calling and election made sure. (See 2 Pet. 1:16–19.)

Concerning this instruction and testimony from Peter, Joseph Smith said: “Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure. … They then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of God. Then, having this promise sealed unto them, it was an anchor to the soul, sure and steadfast. Though the thunders might roll and lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge would support the soul in every hour of trial, trouble and tribulation.” (Teachings, p. 298.)

What, then, is the calling and election made sure? The following scripture gives the definition:

“The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.” (D&C 131:5.)

As expressed by Elder Bruce R. McConkie:

“To have one’s calling and election made sure is to be sealed up unto eternal life; it is to have the unconditional guarantee of exaltation in the highest heaven of the celestial world; it is to receive the assurance of godhood; it is, in effect, to have the day of judgment advanced, so that an inheritance of all the glory and honor of the Father’s kingdom is assured prior to the day when the faithful actually enter into the divine presence to sit with Christ in his throne, even as he is ‘set down’ with his ‘Father in his throne.’ (Rev. 3:21.) (Doctrinal New Testament Commentary, Bookcraft, 1973, 3:330–31.)

As Elder McConkie goes on to indicate, the “unconditional guarantee” means that a person’s actions have been fully approved, that “there are no more conditions to be met by the obedient person.” (P. 335.) When one has been thus sealed up unto eternal life, he is “sealed up against all manner of sin except blasphemy against the Holy Ghost and the shedding of innocent blood.” (Doctrines of Salvation, 2:46.)

The Prophet Joseph Smith’s exhortation to press forward to this goal of assured exaltation is as follows:

“I would exhort you to go on and continue to call upon God until you make your calling and election sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until you obtain it.” (Teachings, p. 299.)

“Wait patiently for the promise until you obtain it” implies that every effort will be made by the member of the Church to obtain it. An eternal compact was made in the premortal world that the sons and daughters of God would receive an eternal exaltation provided they were true and faithful to covenants made in this life. (See, e.g., Titus 1:1–2.) Keeping in mind Peter’s injunction to his dispensation, Joseph Smith said:

“We have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this. But after all this, you have got to make your calling and election sure. If this injunction would lie largely on those to whom it was spoken, how much more those of the present generation!” (Teachings, p. 306.)

What, then, is necessary to make one’s calling and election sure? At the foundation of all blessings lies acceptance of the atonement of Jesus Christ by obedience to the first principles and ordinances of the gospel—faith, repentance, baptism, and receiving the gift of the Holy Ghost. Then, following entry into the kingdom of God by baptism of water and of the Spirit, comes the need to overcome by faith to enter into certain sacred covenants by the power of the priesthood and be “sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true” (D&C 76:53), and to endure faithfully to the end in these covenants.

To overcome by faith through the righteousness of God and Jesus Christ is to become “partakers of the divine nature,” as Peter testified. (See 2 Pet. 1:1–4.) The way to this blessing, he said, is “through the knowledge of him that hath called us to glory and virtue.” (2 Pet. 1:3.)

The knowledge of Christ in this context is the emulation of his life and teachings. And what are the virtues found in Jesus’ life to which Peter refers? After one has escaped the corruptions of the world by sincere repentance in becoming a member of the true church, he is to add to the principles and ordinances that admitted him into the kingdom of God by being diligent in his obedience. One adds to “faith virtue; and to virtue knowledge;

“And to knowledge temperance; and to temperance patience; and to patience godliness;

“And to godliness brotherly kindness; and to brotherly kindness charity.” (2 Pet. 1:5–7; see also Teachings, p. 305.)

Obedience and the gradual acquisition of this impressive array of virtues brings one nearer and nearer to the stature of Christ. (See Eph. 4:13.)

However, in addition to these required qualities of character, those who would have hope of the calling and election made sure must also receive the ordinances of salvation (exaltation) in the temple of God.

The Prophet Joseph Smith gave an ultimate definition of salvation as having the power to overcome all enemies in this world (meaning the vices which are the opposites of gospel virtues) and “the knowledge to triumph over all evil spirits in the world to come.” (Teachings, p. 297.) He further stated that the triumph over one’s enemies would come only through a knowledge of the priesthood. (See Teachings, p. 305.)

If we are to triumph over all of our enemies in this world in preparation for exaltation, wherein does the priesthood make this possible? Obedience to “the mysteries of the kingdom”—the higher ordinances of the gospel—is the answer. Higher ordinances of the gospel suggest there are lesser ordinances, these being the first ordinances and all other performances outside of the temple.

Jesus taught his disciples that they were to receive the “mysteries of the kingdom” but that others were not to receive them because they were not prepared for them. (See Matt. 13:10–13.) Similarly, the prophet Alma said that these mysteries were known to some but others were to receive only that “portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.” (Alma 12:9.)

Because Joseph Smith received “the keys of the mysteries of those things which have been sealed” (D&C 35:18), and because these keys remain with the prophet of the Church today, the member who keeps the commandments may receive “the mysteries of my kingdom, and the same shall be in him a well of living water, springing up unto everlasting life.” (D&C 63:23; see also D&C 42:65.)

Only through the priesthood may these blessings accrue to the member of the Church. The worthy male member must receive the Melchizedek Priesthood, which holds “the key of the mysteries of the kingdom, even the key of the knowledge of God” (D&C 84:19; see also D&C 107:18–19), in order to receive these “mysteries.” Therein lies the key to the principal purpose of the higher priesthood—to reveal the principles of exaltation in the house of the Lord through ordinances, consisting of washings, anointings, the priesthood endowment, and marriage for eternity. (See D&C 124:37–42.) Marriage for eternity is an order of the priesthood “in which the participating parties are promised kingdoms and thrones if they are true and faithful to their obligations.” (Joseph Fielding Smith, Ensign, December 1971, p. 98.) These blessings include the power to beget spirit children after the resurrection. In this regard, Joseph Smith said:

“The question is frequently asked, ‘Can we not be saved without going through with all those ordinances?’ I would answer, No, not the fulness of salvation. …

“If a man gets a fullness of the priesthood of God he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord.” (Teachings of the Prophet Joseph Smith, pp. 331, 308.)

Both men and women receive the blessings of the “fullness of the priesthood” in the temple, even though women are not ordained to the priesthood; for as President Joseph Fielding Smith said:

“Women do not hold the priesthood, but if they are faithful and true, they will become priestesses and queens in the kingdom of God, and that implies that they will be given authority. The women do not hold the priesthood with their husbands, but they do reap the benefits coming from that priesthood.” (Doctrines of Salvation, Bookcraft, 1956, 3:178.)

Concomitant to participating in ordinances and holding the priesthood is the making of covenants. Divine covenants must be entered into and honored before a person can have his calling and election made sure. To ensure that we receive the blessings of covenants righteously entered into and followed, the Lord has established a means by which ordinances and covenants may be approved. This is through the sealing power of the Holy Spirit of Promise. When the Holy Spirit of Promise (which is the Holy Ghost) justifies a person’s performance with respect to a covenant entered into, that performance is ratified, making the covenant effective for salvation.

The influence of the Holy Ghost received by keeping the commandments also leads one to sanctification, or becoming holy and pure in heart, which involves forsaking all evil and learning to “love and serve God with all [our] mights, minds, and strength.” (D&C 20:31.) The process of sanctification comes gradually, over a long period of time, “overcoming every sin and bringing all into subjection to the law of Christ.” (Brigham Young, JD, 10:173.) It means yielding one’s heart to God, becoming one with the Savior in building his kingdom, and working for the eventual establishment of Zion. (See Hel. 3:35.) The member of the Church prepares himself by striving for sanctification; and when he has become just through the ratifying of his covenants by the Holy Ghost, and in the sight of the Lord has sanctified his life, he is a candidate for having his calling and election made sure.

From the Prophet Joseph Smith we learn that the faith necessary to become sanctified and make one’s calling and election sure is gained through strict obedience to the law of sacrifice:

“From the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things. It was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life; and it is through the medium of the sacrifice of all earthly things that men do actually know that they are doing the things that are well pleasing in the sight of God. When a man has offered in sacrifice all that he has for the truth’s sake, not even withholding his life, and believing before God that he has been called to make this sacrifice because he seeks to do his will, he does know, most assuredly, that God does and will accept his sacrifice and offering, and that he has not, nor will not seek his face in vain. Under these circumstances, then, he can obtain the faith necessary for him to lay hold on eternal life.” (Lectures on Faith, 6:58; see also D&C 98:11–15 and Teachings, p. 322.)

When faith is sufficient to sacrifice all earthly things, even life itself if necessary, it is possible for a person to know that he is accepted of the Lord for what he has done, and with this strong faith he may eventually receive eternal life.

Thus the Prophet Joseph said:

“After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure.” (Teachings, p. 150.)

Such a person eventually receives godhood and becomes a member of the “church of the Firstborn.” (D&C 76:54.)

Who were some of the saints who were accepted of the Lord through their sacrifices? The Prophet Joseph Smith indicated that when a person has been proved of the Lord by “hungering and thirsting after righteousness, and living by every word of God,” he may then have the privilege of receiving the Second Comforter. This Comforter is the presence of the Lord Jesus Christ, “and the visions of the heavens will be opened unto him, and the Lord will teach him face to face.” Joseph Smith went on to say that this was the condition of a number of the ancient saints, naming Isaiah, Ezekiel, John the Revelator, Paul, and “all the saints who held communion with the general assembly and Church of the Firstborn.” (See Teachings, pp. 150–51.)

The assurance of being accepted of the Lord was also known to many of the Nephites: Enos (see Enos 1:27), Alma the Elder (see Mosiah 26:20), the Three Nephites (see 3 Ne. 28:4–11), and others (see 3 Ne. 28: 1–3).

The promise of becoming a member of the church of the Firstborn is also made to Latter-day Saints. (See D&C 76:50–60.) In our dispensation many Saints have made their calling and election sure. (See, e.g., D&C 124:19.) Noteworthy among these was William Clayton, to whom the Prophet said:

Your life is hid with Christ in God, and so are many others. Nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the power of the Priesthood unto eternal life, having taken the step necessary for that purpose.” (History of the Church, 5:391.)

Joseph Smith himself was told by the Lord that he had been sealed unto exaltation and that the Lord had prepared a throne for him “in the kingdom of my Father, with Abraham your father.” (D&C 132:49; see also Doctrinal New Testament Commentary, 3:347–50 for further discussion.)

President Marion G. Romney, as a member of the Council of the Twelve, admonished the Saints in general conference to make their calling and election sure and said:

“The fullness of eternal life is not attainable in mortality, but the peace which is its harbinger and which comes as a result of making one’s calling and election sure is attainable in this life. The Lord has promised that ‘… he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come.’ (D&C 59:23.)

“I think the peace here referred to is implicit in the Prophet’s statement, ‘I am going like a lamb to the slaughter, but I am calm as a summer’s morning. I have a conscience void of offense toward God and toward all men.’ (DHC, 6:555.)

“I also think it is implicit in this statement of the late Apostle Alonzo A. Hinckley which he wrote in a letter to the First Presidency after he had been advised by his physician that his illness would be fatal: ‘I assure you I am not deeply disturbed over the final results. I am reconciled and I reach my hands to take what my Father has for me, be it life or death. …

“As to the future, I have no misgivings. It is inviting and glorious, and I sense rather clearly what it means to be saved by the redeeming blood of Jesus Christ and to be exalted by his power and be with him ever more.’ (The Deseret News Church Section, March 27, 1949, p. 24.)” (Conference Report, October 1965, p. 20.)

Inasmuch as the calling and election made sure is the greatest of all blessings received in this life, what greater counsel may Latter-day Saints receive than the following from the Prophet Joseph Smith:

“Then I would exhort you to go on and continue to call upon God until you make your calling and election sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until you obtain it.” (Teachings, p. 299.)

[illustration] Illustrated by Scott Rockwood

Roy W. Doxey, dean emeritus of Religious Instruction at Brigham Young University, serves as a Regional Representative of the Council of the Twelve. He lives in the Twenty-third ward, Provo Utah Stake.”

(Ensign 1976, Accepted of the Lord: The Doctrine of Making Your Calling and Election Sure

BY ROY W. DOXEY  see https://www.lds.org/ensign/1976/07/accepted-of-the-lord-the-doctrine-of-making-your-calling-and-election-sure?lang=eng)

-“We are the servants of the Lord, his agents, his representatives. We have been endowed with power from on high. We hold either the Aaronic Priesthood, which is a preparatory, schooling order, or we hold the Melchizedek Priesthood, which is the highest and greatest power that the Lord gives to men on earth.

There are in this greater priesthood five offices or callings—elder, seventy, high priest, patriarch, and apostle—yet the priesthood is the same; and the priesthood is greater than any of its offices. We are a kingdom of brethren, a congregation of equals, all of whom are entitled to receive all of the blessings of the priesthood. There are no blessings reserved for apostles that are not freely available to all the elders of the kingdom; blessings come because of obedience and personal righteousness, not because of administrative positions.

I shall speak of these blessings—the ten priesthood blessings—which are available to all of us who hold the holy Melchizedek Priesthood.

Blessing one: We are members of the only true and living Church upon the face of the whole earth, and we have received the fulness of the everlasting gospel.

“This greater priesthood administereth the gospel.” It “continueth in the church of God in all generations, and is without beginning of days or end of years.” (D&C 84:19, 17.)

The gospel is the plan of salvation; it is the way and the means, provided by the Father, whereby his spirit children have power to advance and progress and become like him. The priesthood is the power and authority of God, delegated to man on earth, to act in all things for the salvation of men.

Where the Melchizedek Priesthood is, there is the Church and kingdom of God on earth; there is the gospel of salvation; and where there is no Melchizedek Priesthood, there is no true Church, and no power that will save men in the kingdom of God.

Blessing two: We have received the gift of the Holy Ghost, and we are entitled to receive the gifts of the Spirit—those wondrous spiritual endowments which set us apart from the world and raise us above carnal things.

The gift of the Holy Ghost is the right to the constant companionship of that member of the Godhead based on faithfulness. It is the right to receive revelation, to see visions, to be in tune with the Infinite.

John, who held the Priesthood of Aaron, baptized with water for the remission of sins. Jesus, who was an high priest forever after the order of Melchizedek, baptized with the Holy Ghost and with fire.

The Holy Ghost is a revelator; he bears witness of the Father and the Son, those Holy Beings whom to know is eternal life. Thus it is that “this greater priesthood … holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.” (D&C 84:19.)

The spiritual gifts are the signs which follow those that believe; they are the miracles and healings performed in the name of the Lord Jesus; they include marvelous outpourings of truth and light and revelation from God in heaven to man on earth.

Our revelations say that the Melchizedek Priesthood holds “the keys of all the spiritual blessings of the church,” and that all those who hold this holy order “have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.” (D&C 107:18–19.)

Blessing three: We can be sanctified by the Spirit, have dross and evil burned out of us as though by fire, become clean and spotless, and be fit to dwell with gods and angels.

The Holy Ghost is the Sanctifier. Those who magnify their callings in the priesthood “are sanctified by the Spirit unto the renewing of their bodies.” (D&C 84:33.) They are born again; they become new creatures of the Holy Ghost; they are alive in Christ.

Of such faithful persons among the ancients, Alma says: “They were called after this holy order”—that is, they held the Melchizedek Priesthood—“and [they] were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceeding great many, who were made pure and entered into the rest of the Lord their God.” (Alma 13:11–12.)

Blessing four: We can stand in the place and stead of the Lord Jesus Christ in administering salvation to the children of men.

He preached the gospel; so can we. He spoke by the power of the Holy Ghost; so can we. He served as a missionary; so can we. He went about doing good; so can we. He performed the ordinances of salvation; so can we. He kept the commandments; so can we. He wrought miracles; such also is our privilege if we are true and faithful in all things.

We are his agents; we represent him; we are expected to do and say what he would do and say if he personally were ministering among men at this time.

Blessing five: We have power to become the sons of God, to be adopted into the family of the Lord Jesus Christ, to have him as our Father, to be one with him as he is one with his Father.

“Thou art after the order of him who was without beginning of days or end of years, from all eternity to all eternity,” the Lord said to Adam. “Behold, thou art one in me, a son of God; and thus may all become my sons.” (Moses 6:67–68.)

As the sons of God, we also have power to advance and progress until we become “joint-heirs with Christ,” until we have “conformed to the image” of God’s Son, as Paul expressed it. (Rom. 8:17, 29.)

Blessing six: We can enter into the patriarchal order, the order of eternal marriage, the order which enables the family unit to continue everlastingly in celestial glory.

To gain the highest heaven and to enjoy the fulness of that light and glory which comprise eternal life, we must “enter into” that “order of the priesthood” which bears the name “the new and everlasting covenant of marriage.” (D&C 131:2; see also D&C 131:1–4.)

Blessing seven: We have power to govern all things, both temporal and spiritual kingdoms of the world, and the elements and storms and powers of the earth.

With reference to this, our scriptures say: “For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;

“To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world.” (JST, Gen. 14:30–31.)

Indeed, the Melchizedek Priesthood is the very power that Christ himself will use to govern the nations in that day when “the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” (Rev. 11:15.)

Blessing eight: We have power, through the priesthood, to gain eternal life, the greatest of all the gifts of God.

Eternal life is the name of the kind of life God lives. It consists, first, of the continuation of the family unit in eternity, and second, of an inheritance of the fulness of the glory of the Father.

All those who receive the Melchizedek Priesthood enter into a covenant with the Lord. Each such person solemnly promises:

I covenant to receive the priesthood;

I covenant to magnify my calling in the priesthood; and

I covenant to keep the commandments, to “live by every word that proceedeth forth from the mouth of God.” (D&C 84:44.)

The Lord on his part covenants to give such faithful persons “all that my Father hath,” which is eternal life in the kingdom of God. (D&C 84:38; see also D&C 84:33–44.)

Then the Lord—to show the binding nature of his promise—swears with an oath that the promised reward shall be obtained.

This oath, as it pertained to the Son of God himself, is spoken of in these words: “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” (Ps. 110:4.)

And with reference to all others who also receive the Melchizedek Priesthood, the scripture saith: “And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually.” (JST, Heb. 7:3.) That is to say, they will be kings and priests forever; their priesthood will continue to all eternity; they will have eternal life.

“They are they who are the church of the Firstborn.

“They are they into whose hands the Father has given all things—

“They are they who are priests and kings who have received of his fulness, and of his glory;

“And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.

“Wherefore, as it is written, they are gods, even the sons of God—

“Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.” (D&C 76:54–59.)

Blessing nine: We have power to make our calling and election sure, so that while we yet dwell in mortality, having overcome the world and been true and faithful in all things, we shall be sealed up unto eternal life and have the unconditional promise of eternal life in the presence of Him whose we are.

Our revelations say: “The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.” (D&C 131:5.)

During the latter years of his ministry, in particular, the Prophet Joseph Smith pleaded fervently with the Saints to press forward in righteousness until they made their calling and election sure, until they heard the heavenly voice proclaim: “Son, thou shalt be exalted.” (Teachings of the Prophet Joseph Smith, p. 150.)

He himself became the pattern for all such attainment in this dispensation, when the voice from heaven said to him: “I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father.” (D&C 132:49.)

Blessing ten: We have the power—and it is our privilege—so to live, that becoming pure in heart, we shall see the face of God while we yet dwell as mortals in a world of sin and sorrow.

This is the crowning blessing of mortality. It is offered by that God who is no respecter of persons to all the faithful in his kingdom.

“Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am.” (D&C 93:1.)

“And again, verily I say unto you that it is your privilege, and a promise I give unto you that have been ordained unto this ministry”—he is speaking now to those who hold the Melchizedek Priesthood—“that inasmuch as you strip yourselves from jealousies and fears, and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent and you shall see me and know that I am—not with the carnal neither natural mind, but with the spiritual.

“For no man has seen God at any time in the flesh, except quickened by the Spirit of God.

“Neither can any natural man abide the presence of God, neither after the carnal mind.

“Ye are not able to abide the presence of God now, neither the ministering of angels; wherefore, continue in patience until ye are perfected.” (D&C 67:10–13.)

These, then, are the ten blessings of the priesthood, the Holy Priesthood, after the order of the Son of God, the priesthood which the saints in ancient days called after Melchizedek to avoid the too frequent repetition of the name of Deity.

In this connection, these words from holy writ are appropriate:

“Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.

“And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch,

“It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God;

“And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name. …

“And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace.

“And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world;

“And hath said, and sworn with an oath, that the heavens and the earth should come together; and the sons of God should be tried so as by fire.

“And this Melchizedek, having thus established righteousness, was called the king of heaven by his people, or, in other words, the King of peace.

“And he lifted up his voice, and he blessed Abram. …

“And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him.” (JST, Gen. 14:26–29, 33–37, 40.)

Now, my brethren, this is the priesthood which we hold. It will bless us as it blessed Melchizedek and Abraham. The priesthood of Almighty God is here. The doctrines which we teach are true, and by obedience to them we can enjoy the words of eternal life here and now and be inheritors of immortal glory hereafter.

I know, and you know, that as the heavens are above the earth, so are these truths of which we speak above all the ways of the world and all the honors which men can confer.

God grant that we may keep the commandments and be inheritors of all that a gracious Lord promises his people. In the name of Jesus Christ, amen. (The Ten Blessings of the Priesthood BRUCE R. MCCONKIE) (https://www.lds.org/general-conference/1977/10/the-ten-blessings-of-the-priesthood?lang=eng)

-“Our witness [during the partaking of the sacrament] that we are willing to take upon us the name of Jesus Christ has several different meanings. Some of these meanings are obvious, and well within the understanding of our children.  Others are only evident to those who have searched the scriptures and pondered the wonders of eternal life. . . .

A third meaning appeals to the understanding of those mature enough to know that a follower of Christ is obligated to serve him. . . .

There are other meanings as well, deeper meanings that the more mature members of the Church should understand and ponder as he or she partakes of the sacrament.

It is significant that when we partake of the sacrament we do not witness that we take upon us the name of Jesus Christ.  We witness that we are willing to do so. (See D&C 20:77.)  The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the most important sense.

What future event or events could this covenant contemplate? The scriptures suggest two sacred possibilities, once concerning the authority of God, especially as exercised in the temples, and the other closely related concerning exaltation in the celestial kingdom.

The name of God is sacred.  . . . All . . . references to ancient and modern temples as houses for “the name” of the Lord obviously involve something far more significant than a mere inscription of his sacred name on the structure.  The scriptures speak of the Lord’s putting his name in a temple because he gives authority for his name to be used in the sacred ordinances of that house.  That is the meaning of the Prophet’s reference to the Lord’s putting his name upon his people in that holy house. (See D&C 109:26.)

Willingness to take upon us the name of Jesus Christ can therefore be understood as willingness to take upon us the authority of Jesus Christ.  According to this meaning, by partaking of the sacrament we witness our willingness to participate in the sacred ordinances of the temple and to receive the highest blessings available through the name and by the authority of the Savior when he chooses to confer them upon us.

. . . [T]hose who exercise faith in the sacred name of Jesus Christ and repent of their sins and enter into his covenant and keep his commandments (see Mosiah 5:8) can lay claim on the atoning sacrifice of Jesus Christ.  Those who do so will be called by his name at the last day. . . .

According to this meaning, when we witness our willingness to take upon us the    name of Jesus Christ, we are signifying our commitment to do all that we can to achieve   eternal life in the kingdom of our Father.  We are expressing our candidacy our determination to strive for  exaltation in the celestial kingdom.

Those who are found worthy to take upon them the name of Jesus Christ at the last day are described in the great revelations recorded in the ninety‑third and seventy‑sixth sections of the Doctrine and Covenants.  Here the Savior revealed to Joseph Smith that in due time, if we keep the commandments of God, we can receive the “fulness” of the Father.  (D&C 93:19‑20.)  Here the Savior bears record that “all those  who are begotten through me are partakers of the glory of the [Father], and are the church of the Firstborn.” (D&C 93:22.)  “They are they into whose hands the Father has given all things. . . . Wherefore, as it is written, they are gods” who “shall dwell in the presence of God and his Christ forever and ever.” (D&C 76:55, 58, 62.)  “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent.”  (John 17:3; see also D&C 88:4‑5.) This is the ultimate significance of taking upon us the name of Jesus Christ. . . .

[O]ur witness [in the sacrament] relates to some future event or status who attainment is not self‑assumed, but depends on the authority or initiative of the Savior himself. . . .

[Among other meanings also, this] is what we should ponder as we partake of the sacred emblems of the sacrament.  As we do so, we glory in the mission of the risen Lord, who lived and taught and suffered and died and rose again that all mankind might    have immortality and eternal life.”  (Elder Dallin H. Oaks, “Taking Upon Us the Name of Jesus Christ,” The Ensign (May1985), pp. 80‑83 (italics in the original))

-“The Lord mentioned in a revelation on 1 November 1831 that he had granted unto his disciples the authority to “seal both on earth and in heaven” (D&C 1:8). During the same month he indicated that God the Father would reveal to his servants who should be sealed up “unto eternal life” by this power (D&C 68:12). The ordinance of the washing of feet was then introduced by the Lord as the means whereby someone could be rendered “clean from the blood of this generation” (D&C 88:138–141), and when Joseph Smith administered this ordinance, he stated that those who received it were not only “clean” in a ritual sense but were also “sealed up unto eternal life”” (HC, 1:323-24; see also MD, 829-32) (see also Matthew B. Brown, The Gate of Heaven, 235) (http://www.templestudy.com/2008/05/06/washing-of-feet/#footnote_0_279)

-“After reclining at the Passover table, Jesus and his apostolic friends ate the Passover meal with such portion of its rites and ceremonies as then suited their purposes. Then he introduced the gospel ordinance of the washing of feet. . . . To keep things in proper perspective, however, it is important to emphasize that the washing of feet came in the course of the meal, not at the beginning, and it was not simply an illustration of Godly humility, devised by Jesus to demonstrate his teachings about precedence, but was in fact the introduction of a new gospel ordinance.

John alone records such portions of what transpired relative to the foot-washing ordinance as have come down to us from biblical sources; our more extended knowledge relative thereto comes from latter-day revelation. . . . And the two ordinances about to be revealed—those of the washing of feet and of the partaking of the emblems of his flesh and blood—these two become an eternal manifestation of the grace and goodness and love of the Lord for the Twelve and for all who believe and obey the gospel, thereby making themselves worthy to receive each of these ordinances. . . .

. . . He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.”

This appears to be a general summary of all that transpired. What then follows are some of the particulars. As to these particulars, John says: “Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?” Jesus replied: “What I do thou knowest not now; but thou shalt know hereafter.” That is: ‘You assume that I am acting only as any slave or host might, which is far from the case. I am about to perform a sacred ordinance, the meaning of which I will explain, and in due course you will know its true meaning.’ Still impulsive and reticent, the Chief Apostle said: “Thou“—our Master and Lord!—”Thou,” of all people, “needest not to wash my feet.” ‘Even though it be a sacred ordinance, let someone else do it instead!’ . . .

Jesus then said: “If I wash thee not, thou hast no part with me.” Catching a partial glimpse of the cleansing power of the new ordinance, Peter, ever impetuous, ever desiring to do all and more than need be, exclaimed “Lord, not my feet only, but also my hands and my head.” Jesus replied: “He that has washed his hands and his head, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all.”

At this point, with reference to the ordinance itself, John explains: “Now this was the custom of the Jews under their law; wherefore, Jesus did this that the law might be fulfilled.” The full significance of this is not apparent to the casual reader, nor should it be, for the washing of feet is a sacred ordinance reserved to be done in holy places for those who make themselves worthy. It is evident, however, that the Jews also had sacred ordinances performed in their temple, a knowledge of which has not been preserved, nor could it be, in any literature that has come down to us.

What had he done? He had instituted—nay, reinstituted, for “the order of the house of God has been, and ever will be, the same” — he had reinstituted one of the holy ordinances of the everlasting gospel. Those who have been washed in the waters of baptism, who have been freed from sin and evil through the waters of regeneration, who have come forth thereby in a newness of life, and who then press forward with a steadfastness in Christ, keeping the commandments and walking in paths of truth and righteousness, qualify to have an eternal seal placed on their godly conduct. They are thus ready to be endowed with power from on high. Then, in holy places, they cleanse their hands and their feet, as the scripture saith, and become “clean from the blood of this wicked generation.” (D&C 88:74–75, D&C 88:137–41.) Then, as the scripture also saith, they receive anointings and washings and conversations and statutes and judgments. (D&C 124:37–40.) Then they receive what Jesus here gave the Twelve, for as the Prophet (Joseph Smith) said: “The house of the Lord must be prepared, . . . and in it we must attend to the ordinance of washing of feet. It was never intended for any but official members. It is calculated to unite our hearts, that we may be one in feeling and sentiment, and that our faith may be strong, so that Satan cannot overthrow us, nor have any power over us here. (Commentary 1:709.). . . . (see also Teachings of the Prophet Joseph Smith, pp. 90‑91.) It should be clear to all, however, that just as the act of immersion in water only hints at the true significance and power of baptism, so the act of the washing of feet is far more than the cleansing and refreshing of dusty and tired pedal extremities. It is an eternal ordinance, with eternal import, understood only by enlightened saints. That it might be continued by those having divine authorization to perform it, Jesus said:

Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.
Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. . . .

And in conclusion, well might we ask: If true disciples are to wash each other’s feet, where among the sects of Christendom is this done? And how could it be done except by revelation? Who would know all that is involved unless God revealed it? Is not this holy ordinance one of the many signs of the true Church?” (Bruce R. McConkie, Mortal Messiah: From Bethlehem to Calvary, vol. 4, 36-41) see also http://www.templestudy.com/2008/05/06/washing-of-feet/#footnote_5_279)    

-“Washing of feet is a gospel ordinance; it is a holy and sacred rite, one performed by the saints in the seclusion of their temple sanctuaries. It is not done before the world or for worldly people. . . .

As part of the restoration of all things, the ordinance of washing of feet has been restored in the dispensation of the fulness of times. In keeping with the standard pattern of revealing principles and practices line upon line and precept upon precept, the Lord revealed his will concerning the washing of feet little by little until the full knowledge of the endowment and all temple ordinances had been given. . . .

Thus the knowledge relative to the washing of feet has been revealed step by step in this day until a full knowledge is now incorporated in the revealed ordinances of the Lord’s house. Obviously the apostate peoples of the world, being without revelation to guide them, cannot comply with our Lord’s command given on the occasion of the last supper.” (Bruce R. McConkie, Doctrinal New Testament Commentary, vol. 1, 708)

-“CALLING AND ELECTION

See also Election

Righteous followers of Christ can become numbered among the elect who gain the assurance of exaltation. This calling and election begins with repentance and baptism. It becomes complete when they “press forward, feasting upon the word of Christ, and endure to the end” (2 Ne. 31:19–20). The scriptures call this process making our calling and election sure (2 Pet. 1:4–11; D&C 131:5–6).

-“These things I declare to you with the conviction Peter called the “more sure word of prophecy.”16 What was once a tiny seed of belief for me has grown into the tree of life, so if your faith is a little tested in this or any season, I invite you to lean on mine. I know this work is God’s very truth, and I know that only at our peril would we allow doubt or devils to sway us from its path. Hope on. Journey on. Honestly acknowledge your questions and your concerns, but first and forever fan the flame of your faith, because all things are possible to them that believe. In the name of Jesus Christ, amen.” (Elder Jeffrey R. Holland, “Lord I Believe” General Conference, Apr. 2013, https://www.lds.org/general-conference/2013/04/lord-i-believe?lang=eng)

-“The more sure word of prophecy means knowing that one is sealed up unto eternal life:D&C 131:5–6;” (Guide to The Scriptures, “Calling and Election”, see https://www.lds.org/scriptures/gs/calling-and-election)

-“there was “a more sure word of prophecy”—the calling and election made sure. (See 2 Pet. 1:16–19.)” (“Accepted of the Lord: Making Your Calling and Election Sure” by Roy W. Doxey, Ensign, July 1976. https://www.lds.org/ensign/1976/07/accepted-of-the-lord-the-doctrine-of-making-your-calling-and-election-sure?lang=eng

-“The anointing and sealing is to be called, elected and made sure.”
(Teachings of the Prophet Joseph Smith, p. 323.)

-“This room is reserved for the higher ordinances in the Priesthood relating to the exaltation of both living and dead.”
(The House of the Lord (1968 ed.), p. 163, Elder James E. Talmage’s Description of the Purpose of the Holy of Holies of the Salt Lake Temple)

-“Each person baptized into the Church is under obligation to keep the commandments of the Lord. He is under covenant, for baptism is a “new and an everlasting covenant.” (D&C 22:1.) When he has proved himself by a worthy life, having been faithful in all things required of him, then it is his privilege to receive other covenants and to take upon himself other obligations which will make of him an heir, `and he will become a member of the “Church of the Firstborn.” Into his hands “the Father has given all things.” He will be a priest and a king, receiving of the Father’s fullness and of his glory. Is this worth having? It cannot be obtained without some effort. It cannot be obtained without knowledge of the things of God. And the fullness of these blessings can only be obtained in the temple of the Lord!”
(Joseph Fielding Smith, Way To Perfection, 1931 ed., p. 208.)

-“While reclining at the Passover table, Jesus and His Apostles ate the meal and presumably observed the rites that attended that ceremony. He then introduced the ordinance of the washing of feet. After doing so, He questioned them, “Know ye what I have done to you?” (John 13:12.)
What He had done was to perform an ordinance found only in holy places where those who are to bear His name are cleansed from “the blood [and sins] of this wicked generation.” (See D&C 88:74 75, 137 41.) This was a manifestation of the Savior’s supreme love “to seal his friends up unto eternal life in his Father’s kingdom.” “((Bruce R. McConkie, The Mortal Messiah, 4 vols., Salt Lake City: Deseret Book Co., 1979 81, 48.) Elder David B. Haight, “Remembering the Savior’s Atonement,”
The Ensign (April 1988), pp. 7 8.)

-“Sunday, May 1, 1842. I preached in the grove, on the keys of the kingdom, charity, &c. The keys are certain signs and words by which [p. 20] false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed. The rich can only get them in the Temple, the poor may get them on the mountain top as did Moses. The rich cannot be saved without charity, giving to feed the poor when and how God requires, as well as building. There are signs in heaven, earth and hell; the Elders must know them all, to be endowed with power, to finish their work and prevent imposition. The devil knows many signs, but does not know the sign of the Son of Man, or Jesus. No one can truly say he knows God until he has handled something, and this can only be in the holiest of holies.”
(History of the Church, Vol. 4: 608.)

-” 136 Behold, verily, I say unto you, this is an ensample unto you for a salutation to one another in the house of God, in the school of the prophets.

137 And ye are called to do this by prayer and thanksgiving, as the Spirit shall give utterance in all your doings in the house of the Lord, in the school of the prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification.

138 And ye shall not receive any among you into this school save he is clean from the blood of this generation;

139 And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted.

140 And again, the ordinance of washing feet is to be administered by the president, or presiding elder of the church.

141 It is to be commenced with prayer; and after partaking of bread and wine, he is to gird himself according to the pattern given in the thirteenth chapter of John’s testimony concerning me. Amen.” (D&C 88:36-41)

-” 5 (May 17th, 1843.) The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.” (D&C 131:5)

-“Wednesday, 4. I spent the day in the upper part of the store, that is in my private office *** in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchizedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the Firstborn, and come up and abide in the presence of the Eloheim [Hebrew for gods] in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait their time with patience in all meekness faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation.”
(History of the Church, Vol. 5: 1, 2.)

-“The whole earth is the Lord’s. The time will come when it will be translated and be filled with the spirit and power of God. The atmosphere around it will be the spirit of the Almighty. We will breathe that Spirit instead of the atmosphere that we now breathe. But now it is for us to make the preparation, that we may be worthy to be called into the house of the Lord and receive our second blessings. I do not want the presidents of Stakes to send any person to our Temples to receive the highest blessings that have ever been bestowed upon man since the world began, until it can be said of him, “He pays his full tithing.” When you find an honest, faithful Latter day Saint who is worthy of receiving His blessings, send him along. I do not care how fast they come. The time is now at hand when the Latter day Saints can be greatly and abundantly blessed, so that they can make the preparation in its fulness.”
(Millennial Star, Vol. 61: p. 546, President Lorenzo Snow,
May 8, 1899, in St. George, Utah on Tithing Talk Tour.)

-“We’ll wash and be washed, and with oil be anointed,
Withal not omitting the washing of feet;
For he that receiveth his penny appointed
Must surely be clean at the harvest of wheat.
We’ll sing and we’ll shout, (etc.)”
(History of the Church, 2: 426, LDS Hymn First Sung at the Dedication of the Kirtland Temple, “The Spirit of God like a fire is burning!” an older rendition of the hymn)

-“On the 23rd, we again assembled in conference; when, after much speaking, singing, praying, and praising God, all in tongues, we proceeded to the washing of feet (according to the practice recorded in the 13th chapter of John’s Gospel), as commanded of the Lord. Each Elder washed his own feet first, after which I girded myself with a towel and washed the feet of all of them, wiping them with the towel with which I was girded. Among the number, my father presented himself, but before I washed his feet, I asked of him a father’s blessing, which he granted by laying his hands upon my head, in the name of Jesus Christ, and declaring that I should continue in the Priest’s office until Christ comes. At the close of the scene, Brother Fredrick G. Williams, being moved upon by the Holy Ghost, washed my feet in token of his fixed determination to be with me in suffering, or in journeying, in life or in death, and to be continually on my right hand; in which I accepted him in the name of the Lord.
I then said to the Elders, As I have done so do ye; wash ye therefore, one another’s feet; and by the power of the Holy Ghost I pronounced them all clean from the blood of this generation; but if any of them should sin wilfully after they were thus cleansed, and sealed up unto eternal life, they should be given over unto the buffetings of Satan until the day or redemption. Having continued all day in fasting, and prayer, and ordinances, we closed by partaking of the Lord’s Supper. I blessed the bread and wine in the name of the Lord, when we all ate and drank, and were filled; then we sung a hymn, and the meeting adjourned.”
(History of the Church, Vol. 1: 323, 324.)

-“Dear Brethren: It has been decided that it is no longer necessary for those going to the Temples to attend to ordinances therein to send their recommends to President Woodruff to be by him endorsed. The signatures of the Bishop and Stake President will be all that is required. This decision applies to all ordinances attended to in the House of the Lord, except Second Anointings, which last named will still require the approval of the President of the Church before they can be administered. This being the decision, Bishops of Wards and Presidents of Stakes will see the increased necessity for care, so that no unworthy person will be recommended for ordinances in the Temples.”

(Your Brethren, Wilford Woodruff, George Q. Cannon, Joseph F. Smith November 6, 1891The First Presidency of the Church of Jesus Christ of Latter day Saints, Messages of the First Presidency, Vol. 3, P. 228.)

-“(to) Salt Lake City, Utah, April 14th, 1900.
Prest. David H. Cannon, St. George. Dear Brother: During the lifetime of the late President Wilford Woodruff a rule was established by him not to permit a woman to be anointed to a man unless she had lived with him as a wife. This was a restriction of the rule in such cases which obtained during the lifetime of Presidents Brigham Young and John Taylor. After considering the matter we have concluded to restore the practice as expressed in the following, and which will govern in such cases in the future: Any woman, who has been sealed to a man in life or by proxy, whether she has lived with him or not, shall have the privilege of being anointed to him inasmuch as he shall have had his second blessings. (Lorenzo Snow
George Q. Cannon
Joseph F. Smith
Messages of the First Presidency, Vol. 3: 325.)

“. . . Bishops are not to issue recommends for second anointings: that is the province of Presidents of Stakes, under approval of the President of the Church, and the individuals selected must not be informed until after the issuance of such recommend. As a general rule, such recommends are issued only in behalf of those who have had endowments in lifetime, and have been sealed and lived together faithfully as husband and wife, [p. 53] and who have been valiant in the defense of truth and active in all good works. . . .”

Your Brother in the Covenant,
Joseph F. Smith
(Messages of the First Presidency, Vol. 5: 110 12.)

-“We cannot speak too emphatically on this subject to our brethren who are on missions, by way of caution against the infraction of their covenants, and in condemnation of those who do this for the purpose of impressing others with their self importance when they boast of having received “the highest blessings,” conveying the idea that they are more advanced in those things than some of their fellow laborers. “The secrets of the Lord are with them that fear him,” and they who do not “fear him” sufficiently to keep to themselves that which was only intended for them and which they are forbidden to make known to others, prove themselves unworthy to receive the fulfillment of the promise of God, to “crown them with honor, immortality, and eternal life.”” (Millennial Star, Vol. 71: 105, Charles W. Penrose.)

-“Conference Meeting For Priesthood Leadership: April 8, 1901 ***** After the opening exercises Prest Lorenzo Snow spoke upon the Subject of the giving of Second Anointings. He said that this blessing brought a person to a greater knowledge of the things pertaining to God and his purposes in the earth, that the glorious things of the kingdom were made clear to the understanding of man. Therefore it would be a very serious thing for a man to apostatize after he had received this great blessing. He warned the Presidents of Stakes that they should exercise great care when giving recommends to those of his stake to receive these great blessings and should know by their work their integrity and devotion to the cause of the Gospel, for the responsibility would rest upon them if any were recommended unworthily or that apostatized. ***** Prest. Jos. F. Smith then made a few remarks on the Subject of the Second Anointing. He said that it was the crowning blessing of and the highest gift to conferred by the Melchesidek Priesthood. Elders should do something to be worthy to receive this great blessing and their (sic) are many ways out of the ordinary routine duties by which a man could earn the good will of God to the obtaining of this blessing. Every man should be determined to place every thing on the altar even to the laying down of life itself for the gospel sake in order to be truly worthy of this blessing.”
(Journal of Thomas A. Clawson, 1895 1904 Book, pp, 226, 228. [p. 51])

-“Letter by First Presidency to Pres. C. R. Hakes, Mesa: August 1, 1902 2nd Annointing (sic) Qualifications: 1. Integrity to the work beyond question; for it would be very “unfortunate” to apostatize afterwards.
2. Age to be considered, but need not be “old” before receiving it.
3. Chief qualifications are worthiness, fitness and unshaken integrity; need not be presiding men, but the presiding officers (Stake President, High Council, Pres. High Priests, etc.) should qualify.
4. Name of man and wife or wives (dead or alive) to be annointed to him to be placed on usual recommend.”
(Declarations of the First Presidency on Temple Work, Vol 2:14)

-“Letter by First Presidency to Pres. S. L. Chipman, American Fork, June 16, 1905: Second annointing to those who have borne “the heat and burden of the day, and endured faithfully to the end.””
(Declarations of the First Presidency on Temple Work, Vol 2:57)

-“Letter by First Presidency, to President Lewis Anderson, Manti: March 14, 1907 1. Given only to couples (for the dead), who are faithful and lived together in life.
2. Given only to those who gather to Zion, non gatherers to be handled on other side.” (Declarations of the First Presidency on Temple Work, Vol 3:49 [p. 52])

-“February 25, 1909 Letter by George F. Gibbs to Pres. F. S. Bramwell, LeGrande: Only married men to be recommended for 2nd annointings (sic).”
(Declarations of the First Presidency on Temple Work, Vol 3:144)

-“Bishops are not to issue recommends for second annointings: that is the province of Presidents of Stakes, under approval of the President of the Church, and the individuals selected must not be informed until after the issuance of such recommend. As a general rule, such recommends are issued only in behalf of those who have had endowments in lifetime, and have been sealed and lived together faithfully as husband and wife, [p. 53] and who have been valiant in the defense of truth and active in all good works.” (Joseph F. Smith, Messages of the First Presidency, 1918, Vol. 5: 110 112.)

-“Oct 11th we were invited to the endowment house, where we were told that a school of the Prophets would be organized and that only those who are willing to observe the word of wisdom and observe all other laws, God has given us, could be admitted. We were told to come again the next day, fasting and with our bodies washed clean.
Oct 12th 1883 was a day to be long remembered by all who partook of the [p. 40] blessings that were then bestowed upon us.

Patriarch Zebedee Coltrin, who was the only surviving member of the school of the Prophets organized by the Prophet Joseph Smith at Kirtland washed the feet of President John Taylor and Prest Taylor in turn washed the feet of Zebedee Coltrin and then the feet of his Counselors, then of ten of the Apostles (Elders C C Rich and John H. Smith being absent the former sick, the later presiding in England) then the feet of Counselor D H. Wells (J W Young absent).

After that the remaining brethren were seated according to age and Prest Taylor washed the feet of twenty of the Presidents of Stakes, of Jno. B. Maiben Counselor to Prest Canute Peterson, of myself and of Geo Reynold private Secretary to Prest Taylor. The ceremony used by Prest Taylor was about as follows: “In the name of Jesus and by the authority of the holy priesthood I wash your feet in accordance with the pattern set by our Lord Jesus Christ when he washed his disciples feet and told them to wash each others’ feet, and also according to the pattern given by the Prophet Joseph Smith as an introductory ordinance to the School of the Prophets.

I pronounce you clean from the blood of this generation and say unto you, your sins are forgiven you and I seal upon you every blessing, gift, right and authority pertaining to this holy ordinance and I do it in the name of Jesus Christ our Lord. Amen.”

After the washing of feet the Sacrament was administered, consisting of bread and wine. Of the latter we partook about one third of a Tumbler full each and of the former as much as our appetite would prompt us. After the sacrament we retired to a lower room and on returning were saluted [p. 41] by Pres’t Taylor with the words prescribed in Section VII of the D. & C. Pres’t George Q. Cannon in behalf of the members answered the salutation, We were then dismissed by prayer. ****

December 24th 1883 A school of the Prophets was organized in the Temple with Erastus Snow Prest and Jno D T. McAllister Prest in his absence The ceremonies were the same as those in Salt Lake City. The following were initiated by the washing of feet, Prest Woodruff officiating. John Lytle, Henry Harriman, Henry W. Miller, Wm Fawcett, John Pymm, D D. McArthur, Charles Smith, Walter Granger, Marius Ensign, Chas A Terry, D H Cannon, Thos L. Terry, Marcus Funk, Geo H Crosby, Wm A Bringhurst, Chas N. Smith, Wilson D Pace, M. F. Farnsworth, W H Thompson, A P Winsor, S. R Woodward. There were present also: Prest Woodruff, E Snow Geo, Teasdale, J D T. McAllister and myself all of whom had received membership in S. L. City. The names of the Prests of Stakes who received membership in Salt Lake City are as follows:

Wm Budge Prest of Bear Lake Stake
Jon R Murdock Beaver
Wm B. Preston Cache
Wm R. Smith Davis
C.G. Larson Emery
Wm Paxman Juab
L. John Nuttall Kanab
Ira N. Hinkley Millard
Willard G. Smith Morgan
Jesse W. Crosby Jr Panguitch
Thomas J. Jones Parowan
Angus M. Cannon Salt Lake
J. D T. McAllister St George
W W. Cluff Summit
Hugh S Gowens Tooele
A. 0. Smoot Utah
Abram. Hatch Wasatch
Levi W. Shurtliff Weber
Silas S. Smith San Luis
Christopher Layton St Joseph”

([p. 42] Journal of Henry Eyring, BYU Special Collections, Mor/M270.1/Ey67, pp. 51 54.)

-“If a person asks for these blessings, they are not worthy of them.” (President Heber J. Grant)

-” 21 Now he which stablisheth us with you in Christ, and hath anointed us, is God;

22 Who hath also sealed us, and given the earnest of the Spirit in our hearts.” (2 Cor. 1:21-22)

-” 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” (Eph. 1:13-14)

-” 5 Therefore, I, John, the faithful witness, bear record of the things which were delivered me of the angel, and from Jesus Christ the first begotten of the dead, and the Prince of the kings of the earth.

6 And unto him who loved us, be glory; who washed us from our sins in his own blood, and hath made us kings and priests unto God, his Father. To him be glory and dominion, forever and ever. Amen.” (Rev. 1:5-6 JST)

-” 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

10 And hast made us unto our God kings and priests: and we shall reign on the earth.” (Rev. 5:9-10)

-” But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” (1 John 2: 27)

-“On the 23rd, we again assembled in conference; when, after much speaking, singing, praying, and praising God, all in tongues, we proceeded to the washing of feet (according to the practice recorded in the 13th chapter of John’s Gospel), as commanded of the Lord.  Each Elder washed his own feet first, after which I girded myself with a towel and washed the feet of all of them, wiping them with the towel with which I was girded.  Among the number, my father presented himself, but before I washed his feet, I asked of him a father’s blessing, which he granted by laying his hands upon my head, in    the name of Jesus Christ, and declaring that I should continue in the Priest’s office until Christ comes.  At the close of the scene, Brother Fredrick G. Williams, being moved  upon by the Holy Ghost, washed my feet in token of his fixed determination to be with me in suffering, or in journeying, in life or in death, and to be continually on my right hand; in which I accepted him in the name of the Lord.

I then said to the Elders, As I have done so do ye; wash ye, therefore, one another’s feet; and by the power of the Holy Ghost I pronounced them all clean from the     blood of this generation; but if any of them should sin wilfully after they were thus cleansed, and sealed up unto eternal life, they should be given over unto the buffetings of Satan until the day or redemption. Having continued all day in fasting, and prayer, and ordinances, we closed by partaking of the Lord’s supper.  I blessed the bread and wine in the name of the Lord, when we all ate and drank, and were filled; then we sung a hymn, and the meeting adjourned.” (History of the Church, 1: 323‑24.)

-“The item to which I wish the more particularly to call your attention to‑night, is the ordinance of washing of feet.   This we have not done as yet, but it is necessary now. as much as it was in the days of the Savior; and we must have a place prepared, that we may attend to this ordinance aside from the world.  We have not desired as much from the hand of the Lord through faith and obedience, as we ought to have done, yet we have enjoyed great blessings, and we are not so sensible of this as we should be… When or where has God suffered one of the witnesses or first Elders of this Church to fall?  Never, and nowhere. Amidst all the calamities and judgments that have befallen the inhabitants of the earth, His almighty arm has sustained us, men and devils have raged and spent their malice in vain.  We must have all things prepared, and call our solemn assembly as the Lord has commanded us, that we may be able to accomplish His great work, and it must be done in God’s own way. …The endowment you are so anxious about you cannot comprehend now, nor could Gabriel explain it to the understanding of your dark minds; but strive to be prepared in your hearts, be faithful in all things, that when we meet in the solemn assembly, that is, when such as God shall name out of all the official members shall meet, we must be clean every whit.  Let us be faithful and silent, brethren, and if God gives you a manifestation, keep it to yourselves; be watchful and prayerful, and you shall have a  prelude of those joys that God will pour out on that day.  Do not watch for iniquity in each other, if you do you will not get an endowment, for God will not bestow it on such.  But if we are faithful, and live by every word that proceeds forth from the mouth of God, I will venture to prophesy that we shall get a blessing that will be worth remembering, if we should live as long as John the Revelator; our blessings will be such as we have not realized before, nor received in this generation.  The order of the house of God has been, and ever will be, the same, even after Christ comes; and after the termination of the thousand years it will be the same; and we shall finally enter into the celestial kingdom of God, and enjoy it forever.” (Teachings of the Prophet Joseph Smith, pp. 90‑91.)

-“Let the anointing of thy ministers be sealed upon them with power from on high.  And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy.  Amen, and Amen.” (Joseph Smith, Dedication of Kirtland Temple, Doctrine and Covenants 109: 35, 80)

-“Soon after this, the word of the Lord came, through President Joseph Smith, Jun., that those who had entered the holy place, must not leave the house until morning, but send for such things as were necessary, and also, during our stay, we must cleanse our feet and partake of the Sacrament that we might be made holy before Him, and thereby be qualified to officiate in our calling, upon the morrow, in washing the feet of the Elders.  Accordingly we proceeded to cleanse our faces and our feet, and then proceeded  to wash one another’s feet.  President Sidney Rigdon first washed President Joseph Smith, Junior’s feet, and then, in turn, was washed by him; after which President Rigdon washed President Joseph Smith, Sen., and Hyrum Smith.  President Joseph Smith, Jun., washed President Frederick G. Williams, and then President Hyrum Smith washed President David Whitmer’s and President Oliver Cowdery’s feet.  Then President David Whitmer washed President William W. Phelps’ feet, and in turn President Phelps washed President John Whitmer’s feet.  The Bishops and their Counselors were then washed, after which we partook of the bread and wine.  The Holy Spirit rested down upon us, and  we continued in the Lord’s House all night, prophesying and giving glory to God.

Wednesday, 30.‑‑At eight o’clock, according to appointment, the Presidency, the   Twelve, the Seventies, the High Council, the Bishops and their entire quorums, the  Elders and all the official members in this stake of Zion, amounting to about three hundred, met in the Temple of the Lord to attend to the ordinance of washing of feet.  I ascended the pulpit, and remarked to the congregation that we had passed through many trials and afflictions since the organization of the Church, and that this is a year of jubilee to us, and a time of rejoicing, and that it was expedient for us to prepare bread and wine sufficient to make our hearts glad, as we should not, probably, leave this house until morning; to this end we should call on the brethren to make a contribution.  The stewards passed round and took up a liberal contribution, and messengers were dispatched for  bread and wine.

Tubs, water, and towels were prepared, and I called the house to order, and the Presidency proceeded to wash the feet of the Twelve, pronouncing many prophecies and blessings upon them in the name of the Lord Jesus; and then the Twelve proceeded to wash the feet of the Presidents of the several quorums.  The brethren began to prophesy  upon each other’s heads, and upon the enemies of Christ, who inhabited Jackson county, Missouri; and continued prophesying, and blessing, and sealing them with hosanna and a men, until nearly seven o’clock in the evening.

The bread and the wine were then brought in, and I observed that we had fasted   all the day, and lest we faint, as the Savior did so shall we do on this occasion; we shall bless the bread, and give it to the Twelve, and they to the multitude.” (History of the Church, Vol. 2: 429‑31.)

-“And again I bear record of heavenly things,

Where virtue’s the value above all that is priz’d,

Of the truth of the gospel concerning the just,

That rise in the first resurrection of Christ.

Who receiv’d, and believ’d, and repented likewise,

And then were baptiz’d, as a man always was,

Who ask’d and receiv’d a remission of sin,

And honoured the kingdom by keeping its laws.

Being buried in water, as Jesus had been,

And keeping the whole of his holy commands,

They received the gift of the spirit of truth,

By the ordinance truly of laying on hands.

For these overcome, by their faith and their works,

Being tried in their life‑time, as purified gold,

And seal’d by the spirit of promise to life,

By men called of God, as was Aaron of old.

They are they, of the church of the first‑born of God,

And unto whose hands he committeth all things;

For they hold the keys of the kingdom of heav’n,

And reign with the Saviour, as priests and as kings.

They’re priests of the order of Melchisedec,

Like Jesus (from whom is this highest reward),

Receiving a fulness of glory and light;

As written‑‑they’re God’s, even sons of the Lord.”

(Joseph Smith’s Poetic Rendition of the Vision Concerning The Requirements for Exaltation in the Celestial Kingdom of Glory, Times and Seasons, Vol. 4: 81‑85.)

-“All men who become heirs of God and joint heirs with Jesus Christ will have to receive the fulness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fulness of that glory, if they do not lose the whole.   …In the resurrection, some are raised to be angels, others are raised to become Gods.  These things are revealed in the most holy places in a Temple prepared for that  purpose.  Many of the sects cry out, “Oh, I have the testimony of Jesus; I have the spirit of God; but away with Joe Smith; he says he is a prophet; but there are to be no prophets or revelators in the last days.” Stop, sir!  The Revelator says that the testimony of Jesus is the spirit of prophecy; so by your own mouth you are condemned.  But to the text.  Why gather the people together in this place?  For the same purpose that Jesus wanted to gather the Jews‑‑to receive the ordinances, the blessings, and glories that God has in store for His Saints.” (Teachings of the Prophet Joseph Smith, pp. 307‑9, 311‑12.)

-“The anointing and sealing is to be called, elected and made sure.” (Teachings of the Prophet Joseph Smith, p. 323.)

-“The question is frequently asked, “Can we not be saved without going through      with all those ordinances?  I would answer, No, not the fulness of salvation.  Jesus said, There are many mansions in my Father’s house, and I will go and prepare a place for you.  House here named should have been translated kingdom; and any person who is exalted to the highest mansion has to abide a celestial law, and the whole law too.” (Teachings of the Prophet Joseph Smith, p. 331)

-“(Sunday) ‑‑Preached in the city. In the evening attended prayer‑meeting at the Assembly Room. My wife Mary Ann and I received our second anointing.

Met with the Quorum: Heber C. Kimball and his wife Vilate received their second   anointing.”

(Manuscript History of Brigham Young, Watson, p. 158.)

-“(Sunday)‑‑I met in the Assembly Room with the Quorum, and administered to Parley P. Pratt his second anointing.”

(Manuscript History of Brigham Young, Watson, p. 158.)

-“On January 21st, Elder Woodruff records the fact that Apostle Parley P. Pratt had just received second anointings and that he had been instructed by the Prophet that it was his duty to have his wife sealed to him for eternity in order that his glory might by full.”

(Wilford Woodruff‑‑His Life and Labors, Matthias F. Cowley, pp. 197‑98.)

“The Quorum met at my house:  Orson Hyde received his second anointing.

‑‑26‑‑The twelve met at my house: Orson Pratt received his second anointing.

‑‑27‑‑We met at the Assembly Room:  Willard Richards and his wife Jenetta were sealed and received their second anointing.

‑‑28‑‑The Quorum met in the Assembly Room.  Wilford Woodruff and his wife Phebe      W. were sealed and received their second anointing.

‑‑30‑‑The Quorum met at my house.  John and Leonora Taylor were sealed and anointed.

‑‑31‑‑I met with the Quorum at my house.  George A. and Bathsheba W. Smith were anointed, having been sealed on the 20th inst.”

(Manuscript History of Brigham Young, Watson, p. 159.)

-“Now for Elijah. The spirit, power, and calling of Elijah is, that ye have power to hold the  key of the revelation, ordinances, oracles, powers and endowments of the fullness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven. . . .  Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.”

(History of the Church, 6: 251, 253.)

-“The declaration this morning is, that as soon as the Temple and baptismal font are prepared, we calculate to give the Elders of Israel their washings and anointings, and attend to those last and more impressive ordinances, without which we cannot obtain celestial thrones.  But there must be a holy place prepared for that purpose.  There was a proclamation made during the time that the foundation of the Temple was laid to that effect, and there are provisions made until the work is completed, so that men may receive their endowments and be made kings and priests unto the Most High God, having nothing to do with temporal things, but their whole time will be taken up with things pertaining to the house of God.  There must, however, be a place built expressly for that purpose, and for men to be baptized for their dead.  It must be built in this central place;   for every man who wishes to save his father, mother brothers, sisters and friends, must go through all the ordinances for each one of them separately, the same as for himself, from   baptism to ordination, washing and anointings, and receive all the keys and powers of the Priesthood, the same as for himself.”

(Teachings of the Prophet Joseph Smith, pp. 362‑63.)

-“I know there are those in our midst who will seek the lives of the Twelve as they did the   lives of Joseph and Hyrum. We shall ordain others and give the fullness of the priesthood, so that if we are killed the fullness of the priesthood may remain.”

(History of the Church, 7: 230.)

-“Yes, brethren, we verily know and bear testimony, that a cloud of blessing and of endowment, and of the keys of the fullness of the priesthood, and of things pertaining to eternal life, is hanging over us, and ready to burst upon us or upon as many as live worthy of it, so soon as there is a place found on earth to receive it. Therefore, let no cunningly devised fable, no false delusive spirit, or vision, no man or set of men who go out from us, but are not of us, have any influence on your minds for a moment, to draw your minds away from this all important work. But enter steadily and regularly upon a strict observance of the law of tithing, and of freewill offerings, till Jehovah shall say it is enough; your offerings are accepted: then come up to the House of the Lord, and be taught in his ways, and walk in his paths; yea, enter his sanctuary; and receive the oil of  joy for mourning, and the garment of praise for the spirit of heaviness.”

(History of the Church, 7: 281)

-“This great and good man (Joseph Smith) was led, before his death, to call the Twelve together, from time to time, and to instruct them in all things pertaining to the kingdom, ordinances, and government of God. **** Said he,”I know not why; but for some reason I am constrained to hasten my preparations, and to confer upon the Twelve all the ordinances, keys, covenants, endowments, and sealing ordinances of the priesthood, and so set before them a pattern in all things pertaining to the sanctuary and the endowment therein.” ***** He proceeded to confer on elder Young, the President of   the Twelve, the keys of the sealing power, as conferred in the last days by the spirit and power of Elijah, in order to seal the hearts of the fathers to the children, and the hearts of the children to the fathers, lest the whole earth should be smitten with a curse.

This last key of the priesthood is the most sacred of all, and pertains exclusively     to the first presidency of the church, without whose sanction and approval or authority, no sealing blessing shall be administered pertaining to things of the resurrection and the life to come.”

(Millennial Star, Vol. 5: 151.  Written in New York, January lst, 1845, pub. March 1845.  This is part of a proclammation issued by Elder Parley P. Pratt.)

-“To this city (New Jerusalem), and to its several branches or stakes, shall the Gentiles seek, as to a standard of light and knowledge; yea, the nations and their kings and nobles shall say‑‑Come, and let us go up to the Mount Zion, and to the temple of the Lord, where His holy Priesthood stand to minister more fully, and receive the ordinances of remission, and of sanctification, and redemption, and thus be adopted into the family of Israel, and identified in the same covenants of promise.

The despised and degraded son of the forest, who has wandered in dejection and sorrow, and suffered reproach, shall then drop his disguise and stand forth in manly dignity, and exclaim to the Gentiles who have envied and sold him‑‑”I am Joseph; does my father yet live?” or, in other words, I am a descendant of that Joseph who was sold into Egypt.  You have hated me, and sold me, and thought I was dead; but lo! I live and am heir to the inheritance, titles, honours, priesthood, sceptre, crown, throne, and eternal life and dignity of my fathers, who live for evermore.

He shall then be ordained, washed, anointed with holy oil, and arrayed in fine linen, even in the glorious and beautiful garments and royal robes of the high priesthood, which is after the order of the Son of God; and shall enter into the Holy of Holies, there to be crowned with authority and power which shall never end.

The spirit of the Lord shall then descend upon him like the dew upon the mountains of Hermon, and like refreshing showers of rain upon the flowers of Paradise.

His heart shall expand with knowledge, wide as eternity, and his mind shall comprehend the vast creations of his God, and his eternal purpose of redemption, glory, and exaltation, which was devised in heaven before the worlds were organized; but made manifest in these last days, for the fulness of the Gentiles, and for the exaltation of Israel.

He shall also behold his Redeemer, and be filled with His presence, while the cloud of His glory shall be seen in His temple.”

(Millennial Star Vol. 6, Appendix: pp. 9‑10; Written in New York, April 6, 1845. This is from the proclammation of the Church commanded by the Lord in Doctrine and Covenants 124)

-“The Saints will not receive their crowns of glory until after their resurrection.   When the curse in part shall be removed from the world; when wickedness and abomination shall be known no more in the land, then will the Saints come forth clothed with immortality, and be crowned with power and glory as a reward for all their labors.  No person will be crowned with power in the eternal word, (we are to be kings and priests to God to all eternity,) unless they have been ordained thereto in this life, previous to their death, or by some friend acting as proxy for them afterwards, and receiving it for them.  What is it to be kings and priests?  It is to have honor, authority and dominion, having kingdoms to preside over, and subjects to govern, and possessing the ability ever to increase their authority and glory, and extend their dominion.”

(Orson Pratt in a funeral address:  Times & Seasons, Vol. 6:920, publication date June 1st, 1845, see above for the date of the funeral address.)

-“Prest. (George A.) Smith, on rising, ***** alluded to councils which had been held in Nauvoo, and to the fact of the Prophet Joseph calling the Twelve together, and, at   a meeting called for that purpose, of Joseph and Hyrum the Patriarch administering to Brigham Young, then President of the Twelve Apostles, what is known as the Second Anointing, and instructing him to administer in like manner to his brethren of the   Twelve, which he did to the nine of the Twelve who were then at home.*****

Brother George A. Smith (of the First Presidency), in the foregoing recital, incidentally remarked that  Elder Sidney Rigdon had never received the Second Anointing, nor the keys pertaining to baptism for the dead.”

(James G. Bleak, Clerk and Historian of the Southern Mission. Friday, December 25, 1874. Millennial Star Vol. 37:  66, Tuesday, February 2, 1875.)

-“Magnificant and moving is the promise to every man and boy who magnifies his calling as a holder of the priesthood.  Said the Lord concerning you, they are to be “sanctified by the Spirit unto the renewing of their bodies.  They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom and the elect of God.”  (D&C 84:33‑34.)  Further, all that the Father hath shall be given unto them.

There is no greater promise than this.  I have seen and known such men.  I met some such the other day when I was at the St. George Temple.  I have known and watched these brethren for many years.  Their hair is now white, and they do not walk with that vitality which was once their characteristic.  Those of whom I speak have never had much of wealth.  But they have had much of wisdom, and they have had much of faith.  They are men who since the days of their youth have held the priesthood of God, have walked in its light, and have magnified their callings.  They have left home at personal sacrifice to serve as missionaries and as mission presidents.  They have served  as bishops and presidents of stakes.  Wherever they have gone, whether in their vocational or ecclesiastical callings, they have touched a candle with the flame of their own faith and brought light where before there was darkness.

In season and out of season, in sunshine and in storm, in defeat as well as in victory, they have kept their eyes at the right end of the lens, magnifying their callings and bringing closer, as it were, the sacred and eternal things of God.”

(President Gordon B. Hinckley, “Magnify Your Calling,”)

-” 1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;

2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)

3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” (1 John 1:1-3)

-“I feel disposed to speak a few words more to you, my brethren, concerning the endowment: All who are prepared and are sufficiently pure to abide the presence of the Savior, will see Him in the solemn assembly.” (Joseph Smith, Hist. of the Church 2:307-310)

-” 34 Behold, there are many called, but few are chosen. And why are they not chosen?

35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—

36 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 of righteousness.

37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.

38 Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God.

39 We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion.

40 Hence many are called, but few are chosen.” (D&C 121:34-40)

-“First, I give unto you Hyrum Smith to be a patriarch unto you, to hold the sealing blessings of my church, even the Holy Spirit of promise, whereby ye are sealed up unto the day of redemption, that ye may not fall notwithstanding the hour of temptation that may come upon you.” (D&C 124:124)

 

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