In order for a person to finally gain the promise and inheritance of eternal life in this world, and gain admittance into the highest level of the celestial kingdom, he must receive all the ordinances of the temple, including the ordinance of the fulness of the priesthood. The 1973-74 Melchizedek Priesthood Study Guide says: "In order for men to obtain exaltation they must not only receive the Gospel, they must receive the Melchizedek Priesthood, and not only the Melchizedek Priesthood, but the fulness of the Priesthood, meaning the fulness of the blessings of the Priesthood, which can be obtained only in the temples of the Lord through the holy endowment and the sealing ordinances of the Priesthood". (MPSG, 1973-74, p. 49)

Baptism of Spirit. After a person is baptized by water, he then receives the baptism of fire and the Holy Ghost. Scripturally we find that after Adam was baptized by water "the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man. And he heard a voice out of heaven saying: Thou art baptized with fire, and with the Holy Ghost." (Moses 6:65) "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. (Matthew 3:16-17) After baptizing all those among the Nephites whom Jesus had chosen, "it came to pass when they...had come up out of the water, the Holy Ghost did fall upon them, and they were filled with the Holy Ghost and with fire." (3 Nephi 19:12-13)

Nephi taught that after baptism "cometh the baptism of fire and of the Holy Ghost". (2 Nephi 31:13) The Lord said that all those who come to him with a broken heart and a contrite spirit "him will I baptize with fire and the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not." (3 Nephi 9:20) Those who believe in Christ will be visited of the Father with "fire and with the Holy Ghost". (3 Nephi 11:35) In modern revelation the scriptures teach that all who repent and are baptized for the remission of their sins will receive "the baptism of fire and of the Holy Ghost. (D&C 33:11; also D&C 39:6) And the remission of sins cometh "by fire and by the Holy Ghost." (2 Nephi 31:17)

Although a person can receive a manifestation of the power of the Holy Ghost prior to baptism, neither confirmation nor the gift (or right) of the Holy Ghost can be received until after a person has been baptized by water (TPJS, p. 199), and they are to be given through the laying on of hands. (AF #4; D&C 35:6; 39:23; 49:14; 53:3; 55:1; 68:25; 76:52)

Blood, Cleansed by. (See also Feet, Washing of the) Moses recorded that part of being born again is the process of being "cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life

in the world to come, even immortal glory." (Moses 6:59) Because of the atonement of Christ, a person can be cleansed and sanctified from all sin. Such individuals will not only enjoy the words of eternal life in this world, but they will also be assured of eternal life in the world to come. (Moses 5:59; D&C 59:23) Being cleansed from sin by the blood of Christ begins at baptism. The fourth article of faith states that baptism is "for the remission of [personal] sins". The power to remit sins, which is held by Christ, was also given to the Prophet Joseph Smith. (D&C 132:45-46) The weekly sacrament is for the purpose of renewing covenants which individuals have made to the Lord, so that through faithfulness they can be forgiven of their personal sins and renew the efficacy of the covenants made so that the blessings of those covenants can be realized. In this way the atonement of Christ has power to cleanse individuals of their personal sins on a continual basis.

In addition to personal sins, the Melchizedek Priesthood brethren must also become clean from the blood of the generation whom they are called upon to serve. In 1832 the Lord told the Prophet Joseph that the ordinance of washing of feet was the ordinance by which a person was to become "clean from the blood of this generation...for unto this end was the ordinance of the washing of the feet instituted." (D&C 88:138-139; also TPJS, pp. 90-91)

The concept of ridding oneself from the blood (and sins) of the people was taught frequently throughout the Book of Mormon. For example, Nephi was told in vision, that because of their faith in the Lamb of God, the Twelve who were chosen by Christ would have their garments made white in his blood. (1 Nephi 12:9-10) Jacob spoke of ridding himself of the blood of the people by shaking his garments in view of the all seeing eye of God as a testimony that he was clean of their blood. (2 Nephi 9:44. also Jacob 1:19; 2:2) King Benjamin gathered his people together so that he might teach them the principles of redemption and thereby be found blameless, so that their blood would not come upon him. (Mosiah 2:27-28) Alma spoke of the importance of the saints cleansing their garments and of keeping them clean. (Alma 5:21-24; 7:25; 13:11; 14:11) Jesus told the Nephites that nothing could enter his rest save those who had washed their garments in his blood. (3 Nephi 27:19) Moroni states that he wrote the things which he did so that he could be rid of their blood. (Mormon 9:35) In the appearance of the Lord to the brother of Jared, the brother of Jared was told that his garments would be made clean. And in bidding farewell to the Gentiles, Moroni said that he would meet them all at the judgment bar of God where all men would know that his garments were not spotted with their blood. (Ether 12:37-38)

Born Again of Three Elements. (See also Christ, Sons & Daughters of) Just as all who enter this earth life are born of water, spirit and blood, even so a person must be born again of the same three elements in order to enter the kingdom of heaven. (Moses 6:59; Alma 7:14; Mosiah 27:26; John 3:3-5)

At the ordinance of baptism a person is born again of water. This begins the rebirth process. Then the right to receive the Holy Ghost as the first comforter is given by the laying on of hands. (TPJS, p. 150) Prior to baptism, the person may have already felt the influence of the Light of Christ and the Holy Ghost, and gained for himself a testimony of the truthfulness of the work. (Moroni 10:4-5; D&C 20:37) After baptism into the church, a person can seek for the influence of the Holy Ghost in his life as his first comforter, and begin the process of obtaining the gifts and blessings of the Holy Ghost. (D&C 46:9-27; Moroni 10:8-19; 1 Corinthians 12:1-11)

Through baptism of water and spirit, a person enters the gate to the strait and narrow path (2 Nephi 31:17-20), and has been born again spiritually. He can now begin his walk on the path that leads to eternal life. The reception of the two ordinances are the outward signs of what has hopefully happened to the inward person. But just as any babe must learn to crawl, walk and run, so must the saints learn to operate in the spiritual realm. Some crawl, others have learned how to walk, while others are able to run. With the help of the Holy Ghost a person will eventually become sanctified from all sin and enter into the rest of the Lord. (Alma 13:11-12)

Those who are born of water and spirit become the children of Christ. (See Christ, Sons & Daughters of) Having become his children they then have power given them to become the sons and daughters of God the Father. (See God, Sons & Daughters of)

Being cleansed by the blood of Christ completes the rebirth process, for a person must be born again of water and spirit and be cleansed by the blood of Christ in order to be sanctified from all sin. (Moses 6:59) The cleansing process would include personal sins as well as the blood and sins of this generation. (D&C 13; 88:75, 85, 138-139; Moses 6:59)

Joseph also taught that a person could not receive the Holy Ghost unless he received revelation because the Holy Ghost is a revelator. (TPJS, p. 328) Consequently, those who receive the Holy Ghost will receive revelations. (D&C 76:5-10; 114-118)

Born Again, The Spiritual Experience of Being. The spiritual rebirth comes by and through the Holy Ghost. (See Mormon 7:10; 2 Nephi 31:13, 17; 3 Nephi 9:20; 11:35; 12:1; 19:13; Ether 12:14; D&C 19:31; 33:11; 39:6; Also MD, p. 73) Such an experience causes a quickening of the inner man (Moses 6:65), which in turn causes a "mighty change" to take place within the heart of the individual. (Mosiah 5:2; Alma 5:14) To some individuals this change is very dramatic as in the case of Alma the younger. (Mosiah 27:23-30; Alma 36:1-28) The degree of change of heart that takes place within a person is apparently directly related to the seriousness of the sins which need to be purged out.

Alma the Younger was a member of the Church of his day. Although he had been taught the gospel by his father, his heart was set on doing wickedness and leading the people of the

Church astray. Alma admitted to having "rejected [his] Redeemer, and denied that which had been spoken of by [his] fathers". (Mosiah 27:30) He was quite knowledgeable about the gospel and yet chose to do all he could "to destroy the church of God". (Alma 36:6) He states that he "had murdered many of [God's] children, or rather led them away unto destruction", that he had not kept the commandments and that he had rebelled against God. (Alma 36:13-14) However, after his encounter with the angel he laid for three days without strength during which time he was being purged of his sins. During that time he became quickened inwardly by the spirit and was spiritually born again. (See Alma 36:5-26)

Because he did these things, his "soul was harrowed up to the greatest degree and [was] racked with all [his] sins" and "the very thought of coming into the presence of [his] God did rack [his] soul with inexpressible horror". (Alma 36:12, 14) He then describes how he was snatched from the chains of death (Mosiah 27:29; Alma 36:18) and delivered from hell. (Alma 36:18-26) This experience caused a "mighty change of heart" which forever changed the direction his life was taking. He had truly been born again, changed from his carnal and fallen state to a state of righteousness. (Mosiah 27:25) It is possible that Alma also made his calling and election sure at this time. Elder Marion G. Romney stated that Enos was sealed up at the time he received a remission of his sins, although Enos did not specifically say so.

To others the spiritual rebirth is more serene and peaceful. There are those who have grown up in the church who have kept the commandments, obeyed the promptings of the spirit, enjoyed the fruits and gifts of the spirit, and consequently have never had to go through what Alma the younger experienced, because their sins were much less severe.

This thought was also taught by the Prophet Joseph. He stated the Holy Ghost was "more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile....for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence". (TPJS, pp. 149-150)

President Harold B. Lee pointed out: "There are some of us who think that that same kind of experience [which Alma had] has to be experienced by everybody, or he can't be saved. I once ran into a very serious situation where one of our teachers had inflamed some women, in a class he was teaching, until they almost had the kind of feeling that they had to have some kind of demonstration or else they hadn't been born of the Spirit. Another story that some people who support that idea recite is the conversion of Lorenzo Snow. President Snow had been a young college student; when he finally had an intellectual conviction of the truth, he sought for a deep-seated testimony, which he had not had at his baptism. And so, he reported, he went out one night to pray. This is how he describes the experience:

It was a complete baptism, a tangible immersion in the heavenly principle or element, the Holy Ghost, and even more real and physical in its effect upon my system, than the immersion of water. Dispelling forever, as long as reason and memory last, all possibility of doubt and fear in relation to the fact, handed down to us historically, that the babe of Bethlehem is truly the Son of God; also communicating knowledge, the same as in apostolic times.

"Now, I repeat, because of some of these dramatic exper- iences, some of our teachers jump to the conclusion that one isn't born of the Spirit until he has had some such dramatic experience....the Prophet said:

Hence it not infrequently occurs that when the elders of this church preach to the inhabitants of the world, that if they obey the gospel they shall receive the gift of the Holy Ghost, that people expect to see some wonderful manifestation; some great display of power, or some extraordinary miracle performed; and it is often the case that young members in this church, for want of better information, carry along with them their old notions of things and sometimes fall into egregious errors (Times & Seasons)." (Harold B. Lee, Stand Ye In Holy Places, pp. 59-64. Salt Lake City: Deseret Book Company, 1975. [End of narration by President Lee]

There is undoubtedly a continuum of spiritual rebirth experiences that span the width from the sudden and dramatic experience which Alma had to the calm and serene accounts which are experienced over various periods of time.

In any case, the heart of such a person has "no more disposition to do evil, but to do good continually." (Mosiah 5:2) He has put off the "natural man" because he has yielded "to the enticings of the Holy Spirit" and has "become a saint through the atonement of Christ the Lord, and [has become] as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father." (Mosiah 3:19) Such a person will exhibit a great degree of willing obedience to God by keeping his commandments.

This does not mean, however, that the person is now perfect nor that he has been fully sanctified. It only means that he has no more disposition to do evil. He will continue to sin because of his weaknesses and imperfections, yet at the same time he will be working diligently to eliminate these weaknesses from his life so that he can become spotless and stand approved before the Lord.

Having been born again, the person partakes more fully of the gifts and fruits of the Holy Ghost as he takes his journey towards full and complete sanctification. Along the way he will

experience additional manifestations of the spirit that will teach him the ways of godliness and bring things to his remembrance. As he repents of his sins and struggles to become sanctified before the Lord he will experience greater spiritual experiences until he comes "unto the perfect day". (D&C 50:24; 93:28) All these experiences, and more, are manifestations of the spirit upon the person, each one preparing him for future days when the full desires of his heart of returning to the presence of the Lord will be realized. Joseph Smith summarized it beautifully when he said: "...the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him." (TPJS, p. 51)

Called and Chosen. The Prophet Joseph once made the comment, "How many will be able to abide a celestial law, and go through and receive their exaltation, I am unable to say, as many are called, but few are chosen". (TPJS, p. 331) The gospel net draws into the church people of all kinds. Thus many are called, and respond to the last invitation. Yet out of all those who are drawn into membership in the church, few of them will continue onward and upward in their search for eternal life and become chosen of the Lord. "There has been a day of calling, but the time has come for a day of choosing; and let those be chosen that are worthy. And it shall be manifest unto my servant, by the voice of the Spirit, those that are chosen; and they shall be sanctified". (D&C 105:35-36) "There are many who have been ordained among you, whom I have called, but few of them are chosen. They who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noonday....If you keep not my commandments, the love of the Father shall not continue with you, therefore you shall walk in darkness". (D&C 95:5-6, 12) "Behold, there are many called, but few are chosen. And why are they not chosen? Because their hearts are set so much upon the things of this world, and aspire to the honors of men...." (D&C 121:34-35)

Many are "called into the Church, called to the holy priesthood, called to receive all the blessings of the gospel, including the crowning blessing of eternal life" yet few of those who are "called" become "chosen to inherit the blessings offered through the gospel and the priesthood; chosen for eternal life and exaltation." Yes, many are "called to the Church," yet few are "chosen to be sealed up unto eternal life and to have one's calling and election made sure". (DNTC 3:349)

Calling and Election. In the pre-earth life the whole house of Israel was "called and elected", or in other words, foreordain- ed, to the blessings of baptism, the priesthood, and all the temple blessings, including the blessings of eternal life and exaltation. This foreordination was a "word of prophecy" upon their heads, and it promised them if they were true and faithful in living the commandments after they came to the earth, that the blessings of eternal life would be given to

them on earth by a "more sure word of prophecy", meaning, eternal life would be guaranteed to them.

All blessings given in temple ordinances are conditional, meaning the blessings will be received if the person is faithful. Once the person has been true and faithful in all things, he will find his "calling and election made sure", and the conditional clause "if" removed.

"When a man lives the law that qualifies him for eternal life, the Lord is bound by his own law to confer that greatest of all gifts upon him," said Elder McConkie. "The calling, which up to that time was provisional, is then made sure. The receipt of the promised blessings are no longer conditional; they are guaranteed. Announcement is made that every gospel blessing shall be inherited." (SY2, pp. 4-5; DNTC 3:326-330)

Calling and Election Made Sure. The concept of being sealed up to eternal life is directly associated with biblical language. The phrase "make your calling and election sure" comes from the apostle Peter as he was attempting to encourage the saints of his day to seek for and obtain the guarantee of eternal life for themselves. He said, "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (2 Peter 1:10-11) "An abundant entrance has obvious reference to exaltation to the highest heaven of the celestial world." (SY2, p. 3)

To make one's calling and election sure is simply to obtain a guarantee or promise of one's inheritance in the highest degree of the celestial kingdom. Those who obtain such a promise are sealed up to eternal life. Nothing but the unpardonable sin will keep them from inheriting the highest heaven. (HC, 1:323-324; TPJS, pp. 358, 128; D&C 132:19, 26) At one time Joseph apparently taught that adultery was a sin which would keep a person out of the celestial kingdom after he made his calling and election sure (See HC 6:81, dated 25 November 1843; also cited in DNTC 3:347). However, verses 19 and 26 in D&C 132 indicate that no such reservation is made by the Lord. The person will be turned over to the buffetings of satan to pay the penalty for such a sin, but will then come forth to exaltation. It would appear that the scriptures would take precedence in this instance, since it is unknown who Joseph was talking to on November 25th or what point he was trying to make. There were only a few who had received the fulness of the priesthood ordin-ance at this time so there were probably others in attendance who had not been sealed. It is also unclear how he meant to harmonize this statement, if the statement was correctly record-ed, with section 132:19, 26. Additionally, it is important to note that Joseph later taught, on April 6, 1844, that "all sins shall be forgiven, except the sin against the Holy Ghost." (TPJS, pp. 357-358)

The doctrine of calling and election is a doctrine of foreordination. Paul the apostle taught this doctrine on certain occasions, stating that Israel was elected or foreordained to receive

great blessings, including the articles of adoption, the glory, the covenants, the giving of the law, the service of God, and all the promises of exaltation which the ancient patriarchs received. (Romans 9:4-5; 11:1-5; TPJS, p. 189; LDS Bible Dictionary, pp. 662-663) All who are of Israel today were foreordained (called and elected) to receive these same blessings on earth. However, they were only to be received upon the basis of personal righteousness.

Although foreordination is a true principle, some have taught that "unconditional election [or predestination] of individuals to eternal life" is also a true doctrine. But Joseph said predestination "was not taught by the Apostles." (TPJS, p. 189) God did not elect to have certain individuals saved regardless of the kind of lives they lived. All would have to repent in order to lay claim upon the promises which were given them in their pre-earth foreordination. The Book of Mormon is clear on individuals being foreordained to receive the highest and holiest order of the priesthood of the Son of God. (Alma 13)

Today, those who are of Israel can receive all of the blessings mentioned, even the promise of eternal life, by being obedient to all the laws and ordinances of the gospel. In this way all Israel can make their "calling and election" sure, or in other words, secure unto themselves, by a sure promise from God, all the blessings of exaltation. Those who obtain this promise are judged true and faithful, and thereby qualify for the great-est gift of God---eternal life. (D&C 14:7; 6:13)

The guarantee or promise of eternal life can be obtained in either of two ways, both of which are essential. First, by having the Lord speak to you personally, and say "son, daughter, thou shalt be exalted." This is the more sure word of prophecy spoken of by Peter. (2 Peter 1:19; TPJS, pp. 150, 298, 301; D&C 131:5-6; IE (November 1969) p. 85) The words which the Lord will speak are not set. To Heber C. Kimball the Lord said: "...thy name is written in heaven, no more to be blotted out for ever...." (Kimball, p. 241). To Alma, Sr. the Lord said: "I covenant with thee that thou shalt have eternal life...." (Mosiah 26:20) Joseph Smith said the Lord would say something to the effect: "Son, thou shalt be exalted." (TPJS, p. 150). Additionally, Christ does not have to appear when this happens. The voice of God declaring the good news is all that is needed to receive the more sure word of prophecy.

The second way in which a person can make his calling and election sure, is by receiving the fulness of the priesthood wherein the Prophet of God seals the person up to eternal life with the Holy Spirit of promise. (D&C 131:5-6; 132:7, 26; 1 John 2:20, 25-27) Notice specifically in TPJS, p. 323 wherein Joseph states "the anointing and sealing is to be called, elected and made sure." President Spencer W. Kimball reworded this comment slightly in a General Conference address, saying: "The anoint- ing and sealing is to be called, elected, and the election made sure" (Ensign/May, 1978, p. 48). This is the ordinance which bestows the fulness of the priesthood.

If an individual, for one reason or another, did not make his calling and election sure in this life, but was otherwise worthy, he could continue to work towards it in the spirit world.

Those who enter the spirit world already worthy of the blessing are given the promise and are called "just men made perfect". These are "they who are not resurrected, but inherit the same [celestial] glory". (D&C 129:3; 76:69) Joseph Smith taught that the "spirits of just men made perfect" are in the celestial kingdom (TPJS, p. 12); that they "are exalted to a greater and more glorious work (TPJS, p. 326); that their standard of knowledge is greater than ours (TPJS, p. 320); and that they "are made ministering servants to those who are sealed unto life eternal, and it is through them that the sealing power comes down." (TPJS, p. 325) Paul the apostle stated to the people to whom he was speaking, that they had come "to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant". (Hebrews 12:22-24)

Calling and Election Sure, Importance of. The Prophet Joseph Smith frequently spoke about making one's calling and election sure and used the Bible to show that it taught the same doctrine. Consider, for instance, the following:

TPJS, pp. 149-151 2 Peter 1:1-11, 19; Ephesians 1:13-14; John 14:12-27; Heb. 8:11-12; Jeremiah 31:34; D&C 84:98; Revelation 1:6; 1 John 2:20, 25-27; 3:1-3.

TPJS, pp. 307-308 Matthew 23:37

TPJS, p. 245 Heb. 1:9

TPJS, p. 325 Heb. 1:14

TPJS, pp. 82-83, 188, 328 Heb. 6:1-3

TPJS, pp. 339, 358 Heb. 6:4-6 (10:26-29)

TPJS, p. 298 Heb. 6:19

TPJS, pp. 322-323 Heb. 7

TPJS, p. 189 Heb. 9

TPJS, p. 128 Heb. 10:26-29; 6:4-6

TPJS, pp. 169-170 Heb. 11:4, 35

TPJS, pp. 338, 356 Heb. 11:40

TPJS, pp. 12, 320 Heb. 12:22-24

TPJS, p. 367 Heb. 12:29

It was Joseph's intention to teach the saints how to become sanctified so that he could seal them up to eternal life and thereby redeem Zion. This was an important issue with the Prophet.

In May of 1843 he counseled the saints:

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, etc. (TPJS, p. 299)

In May of 1843 he counseled the saints:

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, etc. (TPJS, p. 299)

A few days later Joseph told the saints: "Contend earnestly for the like precious faith with the Apostle Peter." (TPJS, p. 305) Then he 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. (TPJS, p. 306)

Joseph then preached on the subject of the fulness of the priesthood and asked the question: "What was the object of gathering the Jews, or the people of God in any age of the world?" He answered his own question by saying the people are gathered so "that the fulness of the Priesthood might be revealed among them which never can be done but by the gathering of the people." (WJS, p. 215; TPJS, pp. 307-308, 312) The Prophet was concerned "that the Saints will be divided, broken up, and scattered, before we get our salvation secure; for there are so many fools in the world for the devil to operate upon, it gives him the advantage oftentimes."

(TPJS, p. 331) "Salvation secure" has reference to receiving the fulness of the temple ordinances, thereby making their calling and election sure.

There were apparently members of the church who did not believe these teachings of Joseph and preferred to hold on to their own philosophies, for he said:

There are a great many wise men and women too in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. Many seal up the door of heaven by saying, [Only] So far God may reveal and I will believe [but no further].

All men who become heirs of God and joint heirs with Jesus Christ [by virtue of making their calling and election sure] will have to receive the fulness of the ordinances of his kingdom [which includes the fulness of the priesthood ordinance]; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole. (TPJS, p. 309)

About six months later the Prophet said again: "But there has been a great difficulty in getting anything into the heads of this generation. It has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a beetle. Even the Saints are slow to understand" (TPJS, p. 331). Joseph revealed that "the disappointment of hopes and expectations [of the saints] at the resurrection would be indescribably dreadful [because they had taken for granted they would be exalted]." (TPJS, p. 325) Such misery will be kindled in part by knowing they came "short of the glory that others enjoy and that they might have enjoyed themselves, and they are their own accusers". (TPJS, pp. 310-311) Marion G. Romney said: "We might take a lesson from an account given by the Prophet of a vision of the resurrection in which he records that one of the saddest things he had ever witnessed was the sorrow of members of the Church who came forth to a resurrection below that which they had taken for granted they would receive". (IE (November 1949) p. 754) Exaltation is not gained simply by joining the church. Among the requirements necessary is to become a joint-heir with Christ. (D&C 76:59-70) (See Christ, Joint-Heir with)

The Prophet taught that in order "to become a joint heir of the heirship of the Son, one must put away all his false tradi- tions." (TPJS, p. 321) Occasionally members of the church, old and new alike, hold on to traditions (meaning beliefs and/or practices) of their forefathers that are incorrect, and find it difficult to conform to the principles of the restored gospel of Christ. Six months prior to his martyrdom, the Prophet said: "I have tried for a number of years to get the minds of the Saints prepared to receive the things of God; but we frequently see some of them, after suffering all they have for the work of God, will fly to pieces like glass as soon as anything

comes that is contrary to their traditions: they cannot stand the fire at all. How many will be able to abide a celestial law, and go through and receive their exaltation, I am unable to say, as many are called, but few are chosen". (TPJS, p. 331)

He told the saints that they would have to learn how to be Gods, and kings and priests to God, the same as all the Gods have done before them. (TPJS, p. 346) Joseph said: "Sons of God who exalt themselves to be God, even from before the foundation of the world...are the only Gods I have a reverence for." (TPJS, p. 375) He warned against committing the unpardonable sin (TPJS, pp. 257-58; 82-83), but also advised them to go on to perfection, and to search deeper and deeper into the mysteries of Godliness. (TPJS, p. 364) Finally, less than two months prior to his death, he said:

Oh! I beseech you to go forward, go forward and make your calling and your election sure; and if any man preach any other Gospel than that which I have preached, he shall be cursed. (TPJS, p. 366)

The Prophet Joseph Smith tirelessly worked towards helping the saints to understand the end goal of the gospel of Jesus Christ, that they could make their calling and election sure to eternal life. To this end the ordinances of salvation were restored, so that Zion could be built and redeemed once again upon the earth. To this end he lived and died.

Calling and Election Sure, Necessary for Exaltation. While visiting Ramus, Illinois, during the month of May, 1843, the Prophet gave some instruction regarding the importance of the eternity of the marriage covenant as it related to one's ability to gain the highest degree of the celestial heaven. He said:

In the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter into this order of the priesthood, [meaning the new and everlasting covenant of marriage;] and if he does not, he cannot obtain it. He may enter into the other, but that is the end of his kingdom: he cannot have an increase. (HC 5:392; D&C 131:1-4) Without question the Prophet was introducing concepts that were still new to the saints, but which had an eternal impact upon their salvation. As he stated, unless a man enters into the new and everlasting covenant of marriage, which is an order of the priesthood, he will not obtain the highest degree of the celestial kingdom.

Two months later, the Prophet recorded the revelation concerning the new and everlasting covenant of marriage, which included a plurality of wives and the doctrine of being "sealed by the Holy Spirit of promise" to eternal life. (D&C 132, esp. vs. 7, 19, 26)

The idea that a person must be sealed by the Holy Spirit of promise in order to inherit the celestial kingdom, and become a god, was expressed in a vision given to the Prophet in 1832. The Lord stated that all those who are "washed and cleansed from all their sins, and receive the Holy Spirit" must then overcome by faith and be "sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true". Such individuals are members of "the church of the Firstborn...into whose hands the Father has given all things. [They are] priests and kings, who have received of his fulness, and of his glory... These are they whose names are written in heaven....[and] whose bodies are celestial". They are gods, even the sons of god. (D&C 76:51-70) Those who gain eternal life, then, must first be sealed by the Holy Spirit of promise, which phrase has been equated in the scriptures with being sealed up to eternal life.

Concerning the importance of making your calling and election sure, Elder Bruce R. McConkie said:

Now, what Peter announces is that there is such a thing as making these conditional promises [of baptism & marriage] absolute. Obviously any person who gains exaltation, in the ultimate and in the end, has made his calling and election sure. So in one manner of speaking, no one will ever gain exaltation, no one will ever have the family unit continue in eternity unless his calling and his election has been made sure, or in other words, unless he has gained the promise that he shall inherit eternal life. (SY2, p. 7)

Elder Marion G. Romney state the actual "...gift of eternal life in the world to come may not, of course, be fully realized during earth life. An assurance that it will be obtained in the world to come may, however, be had in this world. As a matter of fact, the blessings of the celestial kingdom are promised only to those who have such an assurance." (IE [November 1949] p. 752)

"We are not going to be saved in the kingdom of God just because our names are on the records of the Church," said Joseph Fielding Smith. "It will require more than that. We will have to have our names written in the Lamb's Book of Life; that is the evidence we have kept the commandments. Every soul who will not keep the commandments shall have his name blotted out of that book....Comparatively few of the children of men will find the salvation which is found in the celestial kingdom, or in other words the exaltation which will make of them heirs of God and joint-heirs with Jesus Christ--even sons of God. Those who gain this exaltation receive

the fulness of the power, might, and dominion of that kingdom. They overcome all things. They are crowned as priests and kings and become like Jesus Christ". (DS, 2:14, 24) Then he said:

Those who gain exaltation in the celestial kingdom are those who are members of the Church of the Firstborn; in other words, those who keep all the commandments of the Lord. There will be many who are members of the Church of Jesus Christ of Latter-day who shall never become members of the Church of the Firstborn. (DS 2:41)

At the April General Conference of the Church, in 1970, President Smith said:

What a glorious thing it is to know that the Lord has offered to each of us the fullness of the priest- hood....

I do not care what office you hold in the Church ---you may be an apostle, you may be a patriarch, a high priest or anything else---but you cannot receive the fullness of the priesthood and the fullness of eternal reward unless you receive the ordinances of the house of the Lord; and when you receive these ordinances, the door is then open so you can obtain all the blessings which any man can gain.

Do not think because someone has a higher office in the Church than you have that you are barred from receiving the fullness of the Lord's blessings. You can have them sealed upon you as an elder if you are faithful; and when you receive them, and live faithfully and keep these covenants you then have all that any man can get. There is no exaltation in the kingdom of God without the fullness of the priesthood, and every man who receives the Melchizedek Priesthood does so with an oath and a covenant that he shall be exalted. (IE [June 1970] pp. 65-66)

Thus, "in order for men to obtain exaltation they must not only receive the Gospel, they must receive the Melchizedek Priesthood, and not only the Melchizedek Priesthood, but the fulness of the Priesthood, meaning the fulness of the blessings of the Priesthood, which can be obtained only in the temples of the Lord through the holy endowment and the sealing ordinances of the Priesthood". (MPSG 1973-74, pp. 27, 49)

Without question there have been great men and women who have lived and died who never received the fulness of the priesthood and yet were worthy of it. These faithful saints undoubtedly made their calling and election sure in the spirit world, and will receive the fulness of the priesthood by family members acting as proxy for them on earth.

Now, there is a lifetime goal---to walk in his steps, to perfect ourselves in every virtue as he has done, to seek his face, and to work to make our calling and election sure. (Ensign/October 1986, p. 5)

Without constant commitment and dedication to keeping the commandments, it becomes more likely that one will become lost in the darkness of the world and lose his way. To make one's calling and election sure requires that the person be dedicated to being righteous and that he have the vision of eternal life in his mind. The apostle Peter:

...knew that our vision becomes dim unless we keep the goal constantly in mind. He also knew that when our vision grows dim so does our resolve to endure to the end, especially in the face of continual tribulation and opposition....If we are to attain the goal of eternal life, we must properly envision it, know what we need to do to obtain it, and then do whatever is necessary. We have accepted the gospel because we do see and know. To be sure that we overcome all things, we must be obedient, exercise faith, and strive diligently to make our calling and election sure. No goal is more worthy, no blessing greater. (New Testament Supplement, 1983, ch. 46)

The process of making one's calling and election sure obviously involves selfless service to others and in being diligent and obedient to all covenants and commandments. Nephi taught that we "...must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men." (2 Nephi 31:20) Love of God is manifest in our keeping his commandments. (John 14:21,23) A love of all men is manifest by our serving them. Such service can be extended to non-members by proclaiming the gospel to them; to members of the Church by assisting them in obtaining the ordinances; and to our ancestors by our seeing to it that their temple work is performed. Although we must not become self-centered in our desires to gain eternal life, we must also not lose sight of the objective which is before us. Seeking to be worthy to make our calling and election sure is just another way of saying we are seeking for exaltation, for this is how exaltation is achieved. The great prophets of old sought for these same blessings, not only for themselves, but for family members and others as well. (Enos 1; Ether 12:39, 41; Abraham 2:12) Looked at properly, this is one of the most beautiful expressions of love a person can have, that of desiring and working towards eternal life for self and others.

Calling and Election Sure, Being Worthy of. In his visit to the Nephites the Savior stated in simple terms what kind of people we must become in order to gain eternal life: "Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am." (3 Nephi 27:27) Similar counsel was given by the Savior early in his mortal ministry and was applicable to everyone. He said: "Ye are therefore commanded to be perfect, even as your Father which is in heaven is perfect." (JST Matthew 5:48) The word "perfect" in the greek means "complete, finished, or fully developed.

In the full sense of the word this can only happen after a person has been resurrected and has gained his exaltation. However, a person can be complete or fully developed on earth when his calling and election has been made sure. There were those in the old testament who were perfect men in their generation. "Noah was a just man and perfect in his generations, and Noah walked with God". (Genesis 6:9; Moses 8:27) Job "was perfect and upright, and one that feared God, and eschewed evil". (Job 1:1) Seth "was a perfect" man. (D&C 107:43) Although not mentioned, Enoch must have also been a perfect man, including the inhabitants of his Zion city. The Lord repeated this counsel later to the Nephites: "Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect." (3 Nephi 12:48) To the Latter-day Saints the Lord said: "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 67:13)

Some of the qualifications which prophets have emphasized as being important in making one's calling and election sure (the fulness of the priesthood) are:

* Worthiness, fitness and unshaken integrity

* Valiant in the defense of truth and active in all good works

* Steadfast faithfulness in the Church---does not have to occupy a presiding position

* Must be husband and wife

* Pays a full tithing

* Normally ripened by age and experience

* Never known to waiver in the defense of the faith or to withhold their allegiance to or their support of the constituted authorities of the Church

* Clean moral lives

* Wives are true and faithful LDS women

* Have born the heat and burden of the day

Joseph endured the great burdens that he was called upon to bear, and did so without faultering. As he was nearing the end of his ministry, the Prophet said: "I have borne the burden and heat of the day...." (Orson Hyde, JD, 13:180-181) Paul the apostle made a similar statement near the end of his ministry: "I have fought the good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day...." (2 Timothy 4:7-8) In 1905 the First Presidency commented that the fulness of the priesthood was "...intended for those only who have born the heat and burden of the day, and endured faithful to the end...." (Letter to Pres. Stephen L. Chipman, June 16, 1905)

The following are major areas that relate to the above qualifications which could help a person to come unto Christ and be perfected in him:

1. Have Faith that It Is Possible

One of the great changes of attitude which must take place in a person, before he can obtain this blessing from God, is to have faith that it can happen. Bruce R. McConkie once said: "There are even those who neither believe nor know that it is possible to see the Lord in this day, and they therefore are without the personal incentive that would urge them onward in the pursuit of this consummation so devoutly desired by those with spiritual insight." (DNTC 3:586) Without faith in the promised blessings a person will never strive to become worthy of such great blessings. We must realize that God will fulfill all his promises, for he cannot lie. The problem, then, lies with us, and with our faith. We must also remember that there are those in the building of pride, seen by Lehi, that will try and keep the faithful from achieving their full potential.

2. Seek To Gain the Vision

As we read the scriptures and the sermons of the Brethren with an eye of faith, we begin to feel the powerful effects of the spirit as it testifies to us that, not only are these things true, but they can indeed happen to us, if we are faithful. The early pioneers had this tremendous vision of what was possible, and it burned deep within their souls. "President Brigham Young said that it was their vision of Zion as it would be in its glory which sustained the Saints as they crossed the plains. Paul said that Jesus himself 'endured the cross' for the joy that was set before him.'" (Look, p. 49) President David O. McKay indicated that "if our young people could but glimpse [the endowment], it would be the most powerful spiritual motivation of their lives." (Truman G. Madsen, House of Glory, BYU 10 Stake Fireside, March 5, 1972, typescript, p. 7) The old

testament prophet was right when he said: "Where there is no vision, the people perish." (Proverbs 29:18)

It is important to realize that only when our desire to be righteous is greater than our desire to be of the world will we begin to be obedient to gospel laws and ignore the temptations which come to us each minute of every day. We read those things that we are most interested in, and we spend time doing those things we enjoy most. The desires we have are directly related to what we do with our lives each day, and the decisions we make. Only when our desires and priorities for eternal life are greater than all things will we be able to catch the vision and "see" the kingdom of God for what it really is.

3. Hunger and Thirst After Righteousness

The Prophet Joseph taught the saints that "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." (TPJS, p. 150) Righteousness is that quality of existence which belongs to a person after he has become sanctified, washed clean of all his sins, and has been sealed up to eternal life. It is impor- tant to not live life passively, but to actively seek for the blessings of God, through righteousness, obedience, humility and service. Hungering and thirsting after this level of purity is essential in regaining the Lord's presence.

4. Ask & Ye Shall Receive

One of the first things Adam did after the fall was to ask God for further light and knowledge. This knowledge was later brought to him by messengers. Today we have been blessed to have the writings of God's messengers on earth, the prophets, and the words of the Lord in four standard works. In the scriptures are revealed that which is necessary to return to God. It is very important, therefore, that a person "feast upon the words of Christ" (2 Nephi 31:20; 32:3) as they are contained in the scriptures and in the sermons of the Prophets. The act of "feasting" does not describe a person who occasionally eats or who is too busy to eat at all, and is therefore in a constant state of starvation. Yet many do not go to the banquet table daily to feast upon the word of God. It is very important to seek out the answers for ourselves, just as Joseph did. By doing so we can drawer nearer the fountain of eternal life and sip directly from it. Ignorance and darkness will fade away and we will then know for ourselves. "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." (John 5:39) By asking, we will receive the light and knowledge which Father promised to give to those who seek for his word.

5. Seek & Ye Shall Find

The apostle John emphasized in his writings that knowing God and keeping his commandments were inseparably connected. He said: "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments is a liar, and the truth is not in him." (1 John 2:3-4)

The Savior emphasized this same concept just before his death: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." Then, when Judas (not Iscariot) asked him the question "how it is that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14:21-23) By being obedient to the commands of the Lord, a person will demonstrate that he loves God, and this love will bring him to salvation.

John stated that "whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him." (1 John 2:5) "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love." (1 John 4:7-8) And "if a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also." (1 John 4:20-21)

Through obedience to his commandments we can actively seek for and find the presence of God. (D&C 101:38)

6. Knock & It Shall Be Opened

John spoke of what could happen to those who properly lis- ten to the voice of the spirit: "Behold, I [Christ] stand at the door [or veil], and knock [He calls to us with his voice. This is how he knocks]: if any man hear my voice [The voice of his spirit speaking to us], and open the door, I will come in to him [He will pass through the veil], and will sup [Possibly a reference to the sacrament] with him, and he with me." (Revelation 3:20) Notice the similarity between this promise and Joseph Smith's statement in TPJS, p. 151 and John 14:21-23. Just as Christ stands at the door and knocks to us, we can also approach the veil of heaven and knock. Such knocking is accomplished through prayer.

Adam and Eve set the proper example for prayer by praying together as husband and wife. (Moses 5:4, 16) The Savior also commanded: "Pray in your families unto the Father,

always in my name, that your wives and your children may be blessed" thus emphasizing family prayer. (3 Nephi 18:21) Joseph Smith's life was a constant testimony as to what could happen in prayer.

Prayer is a two way communication in that we should listen to the spirit and then offer up the deep spiritual feelings of our heart. "He that asketh in the Spirit asketh according to the will of God; wherefore it is done even as he asketh. And again, I say unto you, all things must be done in the name of Christ, whatsoever you do in the Spirit; And ye must give thanks unto God in the Spirit for whatsoever blessing ye are blessed with." (D&C 46:30-32)

7. Obtain the Ordinances & Covenants of Exaltation

In order to enter the highest degree of the celestial kingdom, a man and woman must enter into the new and everlasting covenant of marriage. (D&C 131:1-4) Man or woman alone will not be exalted. However, everyone will be given the opportunity to enter this order of marriage who, through no fault of their own, were unable to go to the temple and be sealed. It is essential that all members of the church obtain all the ordinances for themselves, and then go and perform the same ordinances for their deceased ancestors. "Their salvation is necessary and essential to our salvation, as Paul says concerning the fathers ---that they without us cannot be made perfect---neither can we without our dead be made perfect." (D&C 128:15) If we fail to do this important work, we will be left without "root" (ancestors) or "branch" (children). (Malachi 4:1)

After temple marriage a couple should seek to make their calling and election sure. (2 Peter 1:10; TPJS, p. 306) "This high achievement grows out of and is the crowning reward of celestial marriage." (DNTC 3:333) See also MD, p. 119 where Elder McConkie states that the reason we know that Paul was married was because he had made his calling and election sure, "which, according to God's eternal laws, could not have been unless he had first entered into the order of celestial marriage. (D&C 131; 132.)

8. Acquire The Attributes of Godliness

The apostle Peter counseled the saints: "add to your 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. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." (2 Peter 1:5-8)

These same virtues are again repeated in D&C 4 and 107:30-31. In section 4 it is important to note that the Lord added humility and diligence. These two qualities are needed all

the way through, from beginning to end. One must never cease to seek diligently and he must always have humility. Pride will destroy a person, especially when he feels he knows more or feels he is more righteous than others. Truly, "pride goeth before destruc- tion, and an haughty spirit before a fall." (Proverbs 16:18)

The acquisition of these attributes is essential in order for the Lord to trust us. He will not bestow great blessings upon our heads unless he knows we will not ask for that which is contrary to his will. Nephi was a wonderful example of a person whom the Lord trusted. (Helaman 10:1-10)

In conclusion, mankind has always been able to find safety by holding on to the iron rod (which includes the scriptures and the words of the prophets). It is imperative that a person give heed to the words of the Lord's anointed, and that he keep his covenants sacred. During these last few years of earth's mortal existence, the Lord is going to see who is on his side and who is not, for a separation of the wheat and the tares is occurring in preparation for the second coming. The same temptations which satan offered to Christ are being offered to mankind, and there are some who are succumbing to them. Others are found pitching their tents and sitting along the path to eternal life and seem to be indifferent as to what they are doing.

We live in a day in which the Father and the Son have revealed themselves on several occasions to the righteous. This promise is also available to every saint in the church. (D&C 93:1; TPJS pp. 150-151) But it is not bought with gold or silver, but with obedience and love. May we be found worthy to obtain all the blessings of the ancient saints and make our calling and election sure to eternal life. For "this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17:3) And when this happens we will at last be able to say with confidence, as did Abraham of old: "Thy servant has sought thee earnestly; now I have found thee." (Abraham 2:12)

Christ Baptized with Fire & the Holy Ghost. (See Pentecost, Day of) Although John the baptist had the authority to baptize individuals with water into the kingdom of God on earth, he was unable to baptize them with fire and the Holy Ghost. "John's mission was limited to preaching and baptizing;" Joseph said "but what he did was legal; and when Jesus Christ came to any of John's disciples, He baptized them with fire and the Holy Ghost." (TPJS, pp. 336, 335, 263. Italics added) In the Joseph Smith Translation of Matthew it states that "he who was coming after him [John] had power to baptize with the Holy Ghost and fire." (JST Matt. 3:38-40) The Apostle John also recorded this important point, stating that Christ would baptize "with the Holy Ghost." (John 1:33)

During the ministry of Christ there was no one who had the authority to bestow this gift except Christ, for John the Baptist did not hold the Melchizedek Priesthood. Later, Christ ordained his apostles to the higher priesthood and thereby gave them the power to baptize with

fire and the Holy Ghost. It is important to note Joseph's comment, that whenever Christ came to any of John's disciples who had been baptized, he baptized them with fire and the Holy Ghost. From these quotations it is very evident that the converts of John the Baptist did not have to wait until the day of Pentecost to receive the gift or power of the Holy Ghost in their lives.

Christ did the same thing on the American continent during his visit to the righteous Nephites. He bestowed upon his twelve disciples the power to baptize with water, but he said that he himself would baptize the people with fire and the Holy Ghost (3 Nephi 12:1), just as he had done before.

Scriptural references show that it was by the gifts of the Holy Ghost that the apostles and seventy were able to do many miracles. (TPJS, pp. 243-246. Luke 10:1-17; Matt 10:1; Mark 16:17) President Wilford Woodruff said: "When Christ was born and entered into the ministry, and when He chose His Apostles they acknowledge every revelation that had ever been given from father Adam down to their day. They had the same Gospel, the same gifts, the same fruits....The sick have been healed, devils have been cast out, the lame have leaped, the deaf have heard, and all the gifts and graces that ever were manifest have been enjoyed among these Elders of Israel." (MS, 47:741; November 19, 1896) None of these could have occurred without the Holy Ghost, nor could anyone have been converted to the truth if it were not for the Holy Ghost. Yet thousands knew the truth of what Christ preached while he was still alive.

Christ, Your Life is Hid With. The New Testament records an interesting phrase which the Prophet Joseph used and applied to William Clayton: "...and your life is hid with Christ in God". (Colossians 3:3) Joseph Smith, on May 16, 1843, while speaking with William Clayton, said to him: "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". (HC, 5:391-392) Those whose lives are "hid with Christ in God" are those whose calling and election has been made sure. (DNTC 3:34-35)

Christ, Light of. Because of the plan of redemption it is possible for all mankind to come back into God's presence and partake of his glory. (D&C 76:114-118; Moses 6:59) To assist his children in the beginning phases of this journey back home, he has given them the light of Christ. Concerning this spiritual guide the Lord said: "Truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ. And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit." (D&C 84:45-46)

If an individual will hearken to the voice of the Spirit, meaning obey it's promptings, then the promise is that he will eventually come "unto God, even the Father." And as a result of

coming unto the Father, the revelation says the Father will teach him of the covenant. (D&C 84:47-48; TPJS, p. 151)

People grope in darkness, however, because "that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the traditions of their fathers." (D&C 93:39) While there are many who do not respond to the promptings of the light of Christ, there are others who are seeking to know the truth and they "are only kept from the truth because they know not where to find it." (D&C 123:12) However, once an individual has found the truth, the Spirit will manifest to him that he must become born again in order to begin the process of regaining the presence of the Lord.

Christ, Sons & Daughters of. Moroni stated that all those who "search diligently in the light of Christ" to "know good from evil" and who "lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ." (Moroni 7:19) Abinadi states that all those who hear the words of the prophets and who obey them are the seed of Christ. He has suffered for their sins and has redeemed them from their transgressions. (Mosiah 15:10-13; MD, p. 700) The Nephites who lived the Zion principles following the ascension of Christ were also the "children of Christ" as well as "heirs to the kingdom of God." (4 Nephi 17)

The people of King Benjamin laid hold upon the words of Christ and consequently made a covenant with God "to be obedient to his commandments in all things that he shall command [them], all the remainder of [their] days." (Mosiah 5:5) They desired to make this covenant because they had been filled with the spirit as a result of King Benjamin's words to them. (Mosiah 5:2-5) Therefore, because of the covenant which they made, they were called "the children of Christ, his sons, and his daughters...therefore, [they were] born of him and [became] his sons and daughters." (Mosiah 5:7) After this occurred, King Benjamin told them:

Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, [i.e. make your calling and election sure] that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven, and in earth, who is God above all. Amen. (Mosiah 5:15)

After faithfulness is proven, individuals can be sealed up to eternal life. The Father gives such to the Son who seals them to himself. (John 17:6-26)

To the brother of Jared the Lord said: "I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name [having faith and

repentance]; and they shall become [through baptism] my sons and my daughters." (Ether 3:14) In 1830 the Lord revealed that "all those who receive my gospel are sons and daughters in my kingdom." (D&C 25:1)

It is evident from these scriptures that those who are the sons and daughters of Christ are those who have made a covenant with him to be obedient to his commandments. Such covenants are made today by those who take upon themselves the name of Christ through baptism into the church. By so doing they become his sons and daughters. If they continue true and faithful in all things, the day will come when they will be accepted by the Father, sealed up to eternal life, and given by him to Christ, who will seal them to himself.

Church, Divine Mission of the. Whenever the church has been organized on earth it has always been for the express purpose of restoring to the earth the powers, privileges and blessings that were originally on the earth before being lost through apostasy, and to restore them to righteous fathers and mothers who are worthy for the fulness of the priesthood blessings.

From the days of Adam to Moses a patriarchal organization existed on the earth. (DS, 3:83) This patriarchal structure existed both before and after the flood. (Abraham 1:25-27; The Gospel Kingdom, p. 140) The patriarchs were righteous fathers who held the fulness of the priesthood, and who consequently governed their children both politically and spiritually as kings and priests. Adam and Noah were kings and priests who held the fulness of the priesthood. (DS, 3:81-82) Through them the ordinances of the gospel were administered to their posterity. They baptized their own children for the remission of their sins and bestowed the Holy Ghost upon them. They gave their children the priesthood and endowed them with all the temple blessings. The oldest father presided on the earth as king and priest, and blessed his posterity with patriarchal blessings. For instance, Adam blessed all of his righteous posterity who were gathered in the valley of Adam-ondi-Ahman. (D&C 107:53-57) Their children learned the gospel from their parents at home. (Moses 6:58; 7:1) However, even before the flood there was a great apostacy from the truth, and no doubt the Church of Jesus Christ had to be organized since there were so many people who no longer gave heed to the patriarchal order. The Lord mentions that the Church was organized in the days of Melchizedek (D&C 107:4) although we have no further information than that. A Church is required when families no longer have righteous patriarchs who can teach, bless and administer the ordinances of salvation to them. The Israelites had been in bondage for many years and were steeped in idolatry and living in spiritual darkness. There were no kings or priests among them who held the fulness of the priest- hood. There were no righteous among them. Since the Lord could not speak to any of them directly, he had to call a prophet who would speak to them for him. Brigham Young said: "Men continued to sin [after Adam] and degenerate from generation to generation until they had got so far from the Lord that a veil of darkness sprang up between them so that men could no longer speak with the Lord, save

it were through a Prophet. During this time the earth and all creation groaned in sin, and enmity increased and the lives of men and beasts decreased" (MHBY, 1846-1847, p. 142)

When the Lord spoke to Moses on Mount Sinai he wanted to bestow the fulness of the priesthood upon the children of Israel so they could all begin blessing their posterity again as kings and priests, and so he could speak to them directly. He was ready to restore his "holy order, and the ordinances thereof" but they hardened their hearts and rejected the blessings of the fulness power that would bring them back into his presence. (JST Exodus 34:1-2; D&C 84:23-26) Consequently, Moses went back on the Mount and brought down another set of tablets which contain-ed the lesser priesthood, which priesthood order included the Aaronic portion of the endowment. This lesser priesthood became known as the Aaronic order, because Aaron and his family presided over it. But this order could only bring the children of Israel to the veil of the temple. It would not let them pass through into the presence of God.

Because of the great apostasy and spiritual darkness which existed among the Israelites the Lord had to designate others upon whom he could bestow his priesthood in order to help govern the children of Israel. Through Aaron and the tribe of Levi, all the tribes would be taught and ministered to in the outward ordinances. There were also seventy of the elders of Israel who qualified to be rulers and teachers among the people. (Exodus 18:15-27; Numbers 11:24-25) These became proxy fathers, spirit-ually, to the families in Israel, because the real fathers of families were not yet righteous enough to hold the priesthood nor minister in the ordinances thereof. The concept of spiritual proxies was taught in the early days of the church by John Taylor who later became President of the Church. (TS, 6:921-922, June 1, 1845. See also, John A. Widtsoe, Priesthood and Church Government, p. 268) Thus the church organization became the vehicle through which all Israel was to be blessed, through which they would be taught obedience to the gospel and through which they would receive the ordinances of salvation and finally be ordained kings and priests. After the church was organized, and in response to a spiritual occurrance, Moses told those assembled: "would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them." (Numbers 11:29)

This same condition of apostacy and darkness existed on the earth during the days of Christ. He organized his church and thereby offered the fulness of the priesthood to the Jews. But they rejected him and the fulness which would have made them kings and priests and which would have brought them into the presence of God.

For many hundreds of years, between the days of Christ and the birth of Joseph Smith, there was great spiritual darkness and apostasy upon the earth again. And because there were no fathers on earth who could bless their own families with the fulness of the priesthood and seal them up to eternal life, the Lord had to again call a prophet and organize a church whereby he could begin to teach the people the doctrines of redemption and administer the ordinances of exaltation. The Lord's objective today is the same as it has always been---to raise the spiritual level of the saints to the point where they can all be "prophets, priests and kings" to their own

families, so that they can administer all the ordinances of exaltation to their own children, from baptism to the fulness of the priesthood, just as the patriarchs did in olden days, and obtain redemption through the fulness of the ordinances of the temple. Such a society of families would be called Zion.

Therefore, the responsibility of all priesthood leaders within the church and kingdom of God on earth, is to teach and train fathers and mothers in their duties, administer the ordinances of salvation to them when worthy, and to support the family in their programs and efforts. Quorum leaders should teach fathers their duties as husbands, fathers and priesthood bearers within the church. Relief Society teaches mothers how to excel in being wives and mothers, giving compassionate service, and in homemaking skills. Bishops should reserve Mondays for family home evenings, consult with the father (or other family head) before calling a member of the family to any Church assignment, and direct ward leaders to plan activities that are family-oriented. (Bishop's Guide, p. 5, 1975 ed.) Truly it has been said: "The most important organization in time and eternity is the family. The Church and all its organizations are designed to help each individual and the family." (Bishop's Guide, p. 5, 1975 ed.)

The church organization, however, was only meant to be a temporary organization through which individuals would be taught the doctrines of redemption and receive all the ordinances of exaltation, including the fulness of the priesthood. Once received, the father and mother could then stand as king and queen, priest and priestess to their own posterity, just as Adam and Eve, holding power to bless them as well as to stand in the presence of God. It was never the intent, nor the purpose of the Lord, to exalt the church, but rather to exalt the family. The Church has been compared to scaffolding around the building of the family which it is trying to build and perfect. Once accom- plished, the scaffolding will no longer be needed while the building will remain. From the beginning all Israel has been given the opportunity to raise themselves to this level of righteousness and patriarchal government, by receiving all the ordinances of the temple. Once this has been accomplished, the Lord can then do away with the organization of the church because it will have fulfilled it's divine mission and purpose. (Ephesians 4:11-14) As President Ezra Taft Benson said: "The Church was created in large measure to help the family, and long after the Church has performed its mission, the celestial patriarchal order will still be functioning." (MPSG, 1978-79, p. 35) By the end of the millennium the church will have fully accomplished its purposes and will then give way to the celestial patriarchal order.

With the church functioning the way it should, and with the family striving to achieve it's divine potential, the day will come when Zion will be established once again upon the earth with kings and priests, queens and priestesses governing their family kingdoms, all in preparation for the second coming.

Comforter, Second. The Prophet Joseph taught that there are two Comforters spoken of in the scriptures. "One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comfor-ter or Holy Ghost has no other effect than pure intelligence." Joseph then quoted John, chapter 14, verses 16, 17, 18, 21 & 23 in regards to the second comforter:

Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or to appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions---Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn. (TPJS, pp. 149-151)

After an individual has made his calling and election sure, it then becomes his privilege to seek for and receive the Savior as his second comforter. Bruce R. McConkie made this point clear when he said: "After the true saints receive and enjoy the gift of the Holy Ghost; after they know how to attune themselves to the voice of the Spirit; after they mature spiritually so that they see visions, work miracles, and entertain angels; after they make their calling and election sure and prove themselves worthy of every trust--after all this and more--it becomes their right and privilege to see the Lord and commune with him face to face." (Messiah, p. 575)

Joseph explained further by saying that when the Father and the Son make their abode with a person it is a personal visita- tion, and not just a dwelling within the heart. He clarified this erroneous protestant view when he wrote:

(John 14:23). The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false. (D&C 130:3; HC 5:323)

In addition to the Savior being the second comforter, the Holy Ghost also functions on a second comforter level. This third member of the Godhead is the "Holy Spirit of the promise of eternal life". In a revelation given in 1832, the Lord said:

Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you:

Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth [Heb: armies or hosts], and are recorded in the book of the names of the sanctified, even them of the celestial world.

Wherefore, I now send upon you another Comforter [they already had the Holy Ghost as their first Comforter, so this was to be another comforter], even upon you my friends [a title reserved for those who are sealed up], that it may abide in your hearts [which is something the Savior himself cannot do]. even the Holy Spirit of promise [the Holy Ghost now operating as the second Comforter or the Holy Spirit of (the) promise of eternal life]; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John [chapter 14:16-23].

This Comforter is the promise [note that it is the promise] which I give unto you of eternal life, even the glory of the celestial kingdom;

Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son---. (D&C 88:2-5)

Thus, even though the Savior will leave the person, he will not be left comfortless. The Holy Ghost will remain with him and bless him according to the covenant made, on a second comforter level.

So in addition to being the first comforter to all the members of the church who actively seek for him, the Holy Ghost is also the second comforter of promise to those saints who have been sealed up to eternal life. This is how a person is able to obtain "peace in this world, and eternal life in the world to come". (D&C 59:23) The Holy Ghost operates on this second comforter of promise level in the absence of the Savior, and is the "anchor to the soul, sure and steadfast". (TPJS, p. 298; Hebrews 6:19; Ether 12:4) Although the Savior must leave the person, the Holy Spirit of the promise of eternal life stays with the individual, dispensing blessings and comfort to the soul. The second comforter of promise is not only discussed in D&C 88:2-5, but it's blessings are also expressed in very beau- tiful language in Moses 6:61; 1 John 2:20, 25-27 and John 14:26.

This understanding of the second comforter of presence and of promise was mentioned by Hyrum Smith in a patriarchal bless- ing given March 9, 1842 to Vilate Kimball, wife of Heber C. Kimball:

Beloved Sister: I lay my hands upon your head in the name of Jesus, and seal you unto eternal life--sealed here on earth and sealed in heaven, and your name written in the Lamb's Book of Life never to be blotted out.

The same is mentioned and manifested to comfort your heart, and to be a comfort unto you henceforth all your days. It is even a promise according to the mind of the Spirit, and the Spirit shall bear record of the truth; the same is called the Second Comforter, not his presence, but his promise. The same is as immutable as an oath by Himself, because there is none greater blessing that can be given, and no greater riches, it being the riches of eternity, which are the greatest riches of all riches. (Kimball, p. 128).

Covenants and Ordinances of Exaltation. The plan of redemption contains all the covenants and ordinances necessary for eternal life. These are administered on earth by priesthood leaders within his church who have been given the authority from God through the Prophet who holds the keys of the ministry. Regard- less of the kind of covenants or ordinances a person may have made previously in his life, they are all of no value unless performed by priesthood authority---by someone who is authorized by God to administer the ordinances of the gospel.

A person cannot just read about the blessings which others received in olden times and expect that he will receive them also merely by reading about them. Joseph said:

You, no doubt, will agree with us, and say, that you have no right to claim the promises of the inhabitants before the flood; that you cannot found your hopes of salvation upon the obedience of the children of Israel when journeying in the wilderness, nor can you expect that the blessings which the apostles pronounced upon the churches of Christ eighteen hundred years ago, were intended for you. Again, if others' blessings are not your blessings, others' curses are not your curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be judged according to your works. (TPJS, p. 12)

No Latter-day Saint can assume to be the recipient of any blessing at all, or of any promise from God, unless he has received the promise from God, through an ordinance which has been designed for that purpose, by one who is authorized to perform the ordinance and/or administer the covenant. Joseph Smith taught that "it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made. Christ, in the days of His flesh, proposed to make a covenant with [the Jews], but they rejected Him and His proposals, and in consequence thereof, they were broken off, and no covenant was made with them at that time." Later "...the Gentiles received the covenant, and were grafted in from whence the chosen

family were broken off; but the Gentiles have not continued in the goodness of God, but have departed from the faith that was once delivered to the Saints, and have broken the covenant in which their fathers were established (see Isaiah 24:5); and have become high-minded, and have not feared; therefore but few of them will be gathered with the chosen family." (TPJS, pp. 14-15)

Ordinances and covenants are specific. They are designed to perform specific functions and dispense specific blessings. For instance, the blessings of temple marriage are not received through the ordinance and covenant of baptism. Blessings are associated with covenants, and by faithfully keeping the terms of the covenant a person earns the blessings. Unless the blessings are specified by God in the covenant then they do not exist within the parameters of that covenant and must be looked for elsewhere.

"In the temples the faithful enter into many covenants pertaining to exaltation. And so it goes, the more faithful and devoted a person is, the more of the covenants of the Lord he is enabled to receive, until he receives them in full and his calling and election is made sure" (MD, p. 167)

"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 fulness 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 fulness of these blessings can only be obtained in the temple of the Lord!" (WP, p. 208)

Elect of God. "The elect of God comprise a very select group, an inner circle of faithful members of The Church of Jesus Christ of Latter-day Saints. They are the portion of church members who are striving with all their hearts to keep the fulness of the gospel law in this life so that they can become inheritors of the fulness of gospel rewards in the life to come. As far as the male sex is concerned, they are the ones, the Lord says, who have the Melchizedek Priesthood conferred upon them and who thereafter magnify their callings and are sanctified by the Spirit. In this way, 'They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.' They keep 'the oath and covenant which belongeth to the priesthood,' and are rewarded with the fulness of the Father's kingdom'". (D&C 84:33-41; MD p. 217)

"To gain this elect status they must be endowed in the temple of the Lord (D&C 95:8), enter into that 'order of the priesthood' named 'the new and everlasting covenant of marriage'

(D&C 131:1-4), and overcome by faith until, as the sons of God, they merit membership in the Church of the Firstborn" (D&C 76:50-70, 94-96). (MD, p. 218)

"An elect lady is...one who has been elected or chosen by faithfulness as a daughter of God in this life, an heir of God, a member of his household. Her position is comparable to that of the elders who magnify their callings in the priesthood and thereby receive all that the Father hath" (D&C 84:38). (MD, p. 217)

The Lord told Joseph, in the presence of six other elders, that "ye are called to bring to pass the gathering of mine elect; for mine elect hear my voice and harden not their hearts." (D&C 29:7) The scriptures are written for "the salvation of mine own elect; for they will hear my voice, and shall see me, and shall not be asleep, and shall abide the day of my coming; for they shall be purified, even as I am pure." (D&C 35:20-21)

Elijah, Powers and Blessings of. When Elijah restored the fulness of the priesthood and kingdom of God on earth is 1836, he gave to Joseph the power whereby all people could be sealed together (both living and dead), and by which couples could receive the fulness of the Aaronic, Patriarchal, and Melchizedek Priesthood Orders, and be fully organized into patriarchal families through the endowment, temple marriage and the fulness of the priesthood.

Joseph explained: "The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelations, ordinances, oracles, powers and endowments of the fulness 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....the power of Elijah is sufficient to make our calling and election sure....[it] was manifest in the days of the Apostles, in delivering certain ones to the buffetings of Satan, that they might be saved in the day of the Lord Jesus. They were sealed by the spirit of Elijah unto the damnation of hell until the day of the Lord, or revelation of Jesus Christ." (TPJS, p. 337-338)

The seals of Elijah can seal against all sins except the unpardonable sin. "The power of Elijah cannot seal against this sin, for this is a reserve made in the seals and power of the Priesthood." (TPJS, p. 339) Notice Joseph usage of the word "seals". Elijah restored sealing powers that were not inherent within the priesthood which Peter, James and John restored. He did more than "reveal" the priesthood (D&C 2) and more than deliver "keys".

"The doctrine or sealing power of Elijah is as follows:-- If you have power to seal on earth and in heaven, then we should be wise. The first thing you do, go and seal on earth your sons and daughters unto yourself, and yourself unto your fathers in eternal glory, and go ahead, and not go back, but use a little wisdom, and seal all you can, and when you get to heaven tell your Father that what you seal on earth should be sealed in heaven, according to his promise. I

will walk through the gate of heaven and claim what I seal, and those that follow me and my counsel." (TPJS, p. 340)

Joseph taught that "the keys of power and knowledge" are held by the spirits of just men made perfect to communicate to the Saints, and that "the spirits of just men are made minis- tering servants to those who are sealed unto eternal life, and it is through them that the sealing power comes down." (TPJS, p. 325) It is important for the saints to obtain these "sealing powers upon their own heads, [and] in behalf of their progenitors who are dead", so they all might be redeemed. (TPJS, p. 330)

In 1839, the Prophet taught that calling and election was directly related to the sealing power. He stated:

The Doctrine of Election. St. Paul exhorts us to make our calling and election sure. This is the sealing power spoken of by Paul in other places.

"13. In whom ye also trusted, that after 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, that we may be sealed up unto the day of redemption." (Ephesians, 1st chapter)

This principle ought (in its proper place) to be taught, for God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him (who remain) from the least to the greatest. How is this to be done? It is to be done by this sealing power, and the other Comforter spoken of, which will be manifest by revelation. (TPJS, p. 149)

Originally Joseph and Oliver held the sealing power jointly. But because Oliver fell away, Hyrum Smith was appointed to take his place. On January 19, 1841, the Lord said: "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)

Although Joseph Smith received the sealing power in 1836, it was not until 1841 that the power was used to seal couples in eternal marriage, his being the first. Two years later he

administered the endowment for the first time, and explained that the endowment was a necessary part of a person's progression back into the presence of God, for it enabled the person to "...secure [unto himself] 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 in the eternal worlds." (TPJS, p. 237) The keys of how to ask and receive an answer are given in the endowment.

By September of 1843 Joseph completed the restoration of the ordinances through which individuals and families could become partakers of the full powers and blessings of Elijah and obtain the fulness of the priesthood and it's attendant blessings. This he did by administering the fulness of the priesthood order.

The special keys and powers which were restored by Moses, Elias and Elijah in the Kirtland temple directly relate to the threefold mission of the church today of proclaiming the gospel, perfecting the saints, and redeeming the dead.

Enduring To The End. Concerning this subject, Nephi said if a person will "endure to the end," the Father will say to him: "Ye shall have eternal life." (2 Nephi 31:20) Later Nephi stated his words would help others "to endure to the end, which is life eternal". (2 Nephi 33:4) Rather than equating "enduring to the end" with death, Nephi connected it with receiving the blessing of life eternal. In other words, the "end" is the point at which

the person is judged worthy and is sealed up to eternal life by the Father, as Nephi said would happen.

Jacob told his brethren to repent "and enter in at the strait gate, and continue in the way which is narrow, until ye shall obtain eternal life." (Jacob 6:11) The Savior taught the Nephites to look unto him "and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life." (3 Nephi 15:9)

Enduring to "the end" is to endure to our own personal judgment day. Those who endure faithfully will receive eternal life. This is the same as making one's calling and election sure. For instance, "Joseph Smith had his calling and election [made] sure. For him the day of judgment was advanced to a point in this life where he, having been proved and tried at all hazards, was accounted worthy. He had done the things that qualified him to go on to eternal life in the kingdom of God." (SY2, p. 8) All who endure faithfully to the end will have their own judgment day advanced, as Joseph did his, at which point they are sealed to eternal life. Being sealing to eternal life indicates the person has endured faithfully to the end of his probation, which can happen even before earth life is over. Alma, for instance, was given eternal life because he had been faithful. (Mosiah 26:15-20)

Those who are in the spirit world who have not yet been sealed to eternal life are still enduring to the end. They are still working out their salvation. However, the time will come when there is no longer any time to to prepare for eternity and all will be judged. Those who are true and faithful at that time will be sealed to eternal life. For instance, although Benjamin Franklin and George Washington did not have the opportunity to accept and live the gospel while they lived on earth, but they did accept the gospel in the spirit world and made their calling and election sure by proxy in 1894. (See JWW, March 19, 1894).

Enduring to the end, no doubt implies that we must remain true and faithful all the days of this life in keeping the commandments. Once a person has set his hand to the plow he should not look back. There will be trials and temptations that must be endured and overcome. But those who overcome them and serve the Lord at all hazards, living by every word of God, will find their calling and election made sure. (TPJS, p. 150) This is the "end" to which we are exhorted to endure faithfully. This is eternal life.

Faith In the Lord Jesus Christ. The first principle of revealed religion is faith in the Lord Jesus Christ. (AF, #4; Lectures 1:1; CDG, p. 14) To the Hebrew saints, Paul defined faith as being "the assurance of things hoped for, the evidence of things not seen." (JST Hebrews 11:1) The Prophet Joseph clarified this further by saying that "...faith is the assurance which men have of the existence of things which they have not seen...." As it relates to spiritual things, this assurance is born of the spirit into the heart of the individual (Alma 32:28; Lectures 1:9) Alma taught that "faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true." (Alma 32:21) Faith is not only belief, but it is to have a spiritual assurance within the soul that the things of God and of the gospel are true, even though none of it can be seen with the eye. (Faith, pp. 96-97; Ensign/ November 1974, pp. 96-97)

"Faith comes by hearing the word of God, through the testimony of the servants of God; [and] that testimony is always attended by the Spirit of prophecy and revelation." (TPJS, pp. 148-149) The spirit of the Lord always attends the presentation of his words, whether written or oral. (D&C 18:34-36) If a person will only have room enough in his heart to believe, then the spirit will give him the spiritual assurance that God lives, and that his words are true, and that full trust and confidence can be placed in him to fulfill his promises. In this way faith is born in the bosom of the person. (CDG, p. 14. See also Lectures #3)

It is only because of faith that one gains the power to accomplish things. In this sense of the word, faith is the power by which all things are done, because unless a person believes, he will never act to accomplish things. Faith is the power which causes a person to act upon the promises of God.

Although faith gives a person the power to act, it is not the same thing as the priesthood. It is by faith that the priesthood is exercised by righteous brethren, and when used in faith, the priesthood power can cause miracles to occur. (M&A, pp. 85-88) The fulness of the priesthood has power over all the elements and has been used to enter the presence of God. (See Helaman 10:1-10; JST Genesis 14:25-30) President John Taylor explained that all the mighty miracles spoken of in Hebrews, chapter 11, and of which Joseph spoke in his Lectures On Faith, were not only done by faith, but by the fulness of the priesthood as well. One receives the fulness by entering the highest and holiest order of God. By faith the words were spoken and by the authority of the fulness of the priesthood the words were executed.

The gospel was first preached to the earth "by the ministering of angels, and by every word which proceeded forth out of the mouth of God." (Moroni 7:25) Because the gospel was thus preached, "men began to exercise faith in Christ; and thus by faith, they did lay hold upon every good thing." (Moroni 7:25) By faith, men became "the sons of God." (Moroni 7:26) Because of this faith, angels showed themselves "unto them of strong faith and a firm mind in every form of godliness." (Moroni 7:29-30) "The office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father...by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him." (Moroni 7:31; 2 Nephi 32:6) "It is by faith that miracles are wrought; and...that angels appear and minister unto men." (Moroni 7:37)

However, "if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain." (Moroni 7:37) In latter-day revelation the Lord condemned Edward Partridge for his sins of unbelief and blindness of heart. (D&C 58:15) It was their unbelief in Nephi that caused Laman and Lemuel not to assist in building a ship. (1 Nephi 17:18) No faith led to no action. Thus faith is the principle of action or power because it causes things to get done. The Lord stated that his anger is kindled against this unbelieving and stiffnecked generation (D&C 5:8) and said that the unbelieving shall have part in the lake of fire and brimstone. (D&C 63:17)

Because of unbelief the Nephite generation could not understand the word of God, (Mosiah 26:1-3; 3 Nephi 15:18) and those who believe not will not enter into the rest of the Lord. (Hebrews 3:18-19) It is unbelief that destroys a persons ability to have faith. (Alma 32:28) Mormon stated that the Holy Ghost would not come upon those who had unbelief, (Mormon 1:14) and the Savior explained the reason why the disciples could not cast out the devil was because of their unbelief. (Lectures 1:18) Therefore, faith is essential in order to obtain the blessings of heaven.

Unbelief is done away with and faith is made stronger by believing in all that God has promised and by acting upon those promises or words, believing all the while that God will reward all who diligently ask for the fulfillment of his promises. (Thus is it extremely essential that a person continue on in his pursuit of the knowledge of God by daily study and research. In

this way he will become more knowledgeable in the promises of God) Such faith gives a person the power to do things which are beyond his own ability, such as healing the sick, viewing the visions of heaven, or seeing God. Faith indeed precedes the miracle because it is only through faith that man will act upon the promises of God and qualify in righteousness for his blessings.

Following the appearance of Christ to America, "there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men." (4 Nephi 5)

In the days of Moses there were people who were bitten by serpents because of their iniquity. To be healed all they had to do was look upon the brazen serpent which Moses lifted up. Those who had faith in the words of Moses looked up and were healed. Those who did not have faith were not healed and perished. (Helaman 8:14-15; Alma 33:19-20)

To believe the words of God, just as a little child believes the words of his father, is to possess the child-like faith which is necessary in order to penetrate the heavens and be the recipient of miracles. Such faith is simple, unpreten- tious and uncomplicated. Joseph taught that a person must become "as a little child" and be "taught by the Spirit of God" before he can "come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels; to the general assembly and Church of the Firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant." (TPJS, p. 12)

For those who are truly seeking the Lord, impatience is one of the greatest obstacles in receiving the blessings of God. Will a person continue to keep the commandments and covenants long after his petitions are silenced by the stillness of the night? Will he continue to ask and seek and knock even after days and months and years have passed by? Will he continue to work righteousness and call upon the Lord for the fulfillment of his promises even though he wonders if the fulness of his blessings will ever come to him? Will his faith stay strong or will it waver?

Those who do continue forward, being true and faithful, will find that the promise is sure. They will finally receive the blessings for which they seek. But the realization of these blessings does not occur over night. The Lord needs time to work his miracles within our souls. It cannot all be done in a moment.

By overcoming impatience through perseverance in all good works, trusting that God is a God of truth and that he will fulfill his promises, a person will be able to have unwavering faith and thereby eventually obtain all that God has promised. For "without faith it is impossible to please [God]: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Hebrews 11:6) Those who read the promises of the Lord in the scriptures begin to call upon God for those blessings. They adjust their lives to conform with the gospel message, but when the answers to their prayers do not come as quickly as they had hoped,

they begin to doubt whether God really is the rewarder of those that diligently seek him. They begin to cease living the gospel laws with the same effort and diligence which they once had, and doubt and unbelief set in. Realizing this, Joseph counseled the saints to "continue to call upon God until you make your calling and election sure for yourselves...and [then] wait patiently for the promise until you obtain it." (TPJS, p. 299) One may need to wait patiently for many years or even a lifetime for certain blessings.

Those saints who have taken upon themselves additional covenants beyond baptism have found the manner in which they, too, can sacrifice as did the ancient saints.

A person's beliefs and attitudes towards priesthood authority, and his willingness to be obedient to the gospel plan are all fruits of faith and can be observed. Those who are faithful (i.e., full of faith) are strictly obedient to Gods commands and covenants. Their obedience bears the mark of inward faith.

Therefore, "faith without works is dead." (James 2:17, 20, 26) Faith will always be followed by obedience. Belief only, accomplishes nothing. The devils also believe and tremble. (James 2:19) Thus the strength of a person's faith will be manifest in its fruits---how diligently he keeps the commandments, how often he reaches up to God in mighty prayer, & how consistently he reads, studies and feasts upon the scriptures and writings of the prophets. It is manifest in his service, kindness and love of others. A person's faith will be manifest in these and in all daily things that he does. It is by works that faith is made perfect. (James 2:22 (14-26)

As individuals grow in faith they also grow in obedience and in the fruits and gifts of the spirit. As these things increase they receive greater understanding and their faith is increased and made stronger until they obtain a knowledge and understanding of all the mysteries of Godliness. (TPJS, p. 151; D&C 76:5-10)

"Exceeding great faith" is listed as one of the gifts of God, (Moroni 10:11) and comes to a person through obedience. All the gifts of God are available to the person who loves God and who keeps all of his commandments, as well as to "him that seeketh so to do." (D&C 46:9) The nearer man approaches perfection the greater are his enjoyments in the gifts of the spirit. These gifts are the fruit of having the spirit of the Lord.

Finally, as was the case with the brother of Jared, a person's faith can become so strong (and consequently his obedience and purity so great) that he will be enabled to view all that had been held true by faith, and he will have faith no longer, for now he knows, nothing doubting. (Ether 3:19)

Fallen Condition of Mankind. As had been planned in the pre-earth councils, it was necessary for Adam and Eve to transgress the laws so that mortality might come into existence. "Adam fell

that men might be; and men are, that they might have joy." (2 Nephi 2:25) And as mankind comes into the world, they become "again, in their infant state [at the time of birth], innocent before God". (D&C 93:38) This means that each person can begin mortality without sin or guilt, regardless of what happened in the pre-earth life. The word "innocent" does not mean ignorant or lacking intelligence or knowledge. Rather it means the person is guiltless of any wrong doing at that particular point. (CHMR, 2:163) "When they become accountable [at the age of 8], all men sin (see Romans 3:23), and thus they lose their innocence and become unclean, which puts them outside of the full benefits of the Atonement. They will still be resurrected after death, but they cannot return to God in their sins (Alma 7:21)." (Doctrine & Covenants, Instructor's Guide, Religion 324-325, Church Educational System, Section 8, p. 16) A person can be highly intelligent and innocent at the same time.

When Adam and Eve partook of the fruit of the tree of good and evil, they transgressed the law of God and implemented the fall. They fell spiritually and physically from the presence of God. (Alma 42:1-14) Mankind, however, did not become carnal, sensual and devilish until after Adam and Eve had "made all things known unto their sons and their daughters" concerning the plan of redemption. Then, "Satan came among them, saying: I am also a son of God; and he commanded them, saying: Believe it not; and they believed it not, and they loved Satan more than God. And men began from that time forth to be carnal, sensual, and devilish." (Moses 5:12-13) Prior to satan appearing, man was not yet carnal, sensual and devilish although he was in a fallen state. He became devilish because he loved satan more than God. The fall of Adam and Eve had already taken place before satan appeared. Yet it was not until after "the transgression of these holy laws [which the angels had given unto man on earth, that] man became sensual and devilish, and became fallen man." (D&C 20:20) "Behold Satan hath come among the children of men, and tempteth them to worship him [meaning, to follow after and obey him]; and men have [thereby] become carnal, sensual and devilish, and are [therefore] shut out from the presence of God." (Moses 6:49)

If all mankind were carnal, sensual and devilish as a result of their being born into the world, then Christ was also carnal, sensual and devilish, which is not true. This would additionally mean that all the babies born into the world are carnal, sensual and devilish. Moroni disagreed, however, by stating "little children are alive in Christ, even from the foundation of the world" (Moroni 8:12, 22) and modern revelation states that "all children who die before they arrive at the years of accountability [meaning age 8] are saved in the celestial kingdom of heaven." (D&C 137:10) It would be difficult indeed to imagine that God would save a child in the celestial kingdom who was carnal, sensual and devilish.

Father Selects And Gives To Christ. In a revelation given to Joseph Smith in August of 1830, the Lord stated he would return and "drink of the fruit of the vine in a great solemn assembly" before he returns in glory. "On that occasion, He will sit with Moroni, Elias, John the Baptist, Elijah,

Joseph of Egypt, Jacob, Isaac, Abraham, Michael (Adam), and Peter, James, and John. Then Jesus adds, 'And also with all those whom my Father hath given me out of the world,' which means all the righteous Saints from all the dispensations." (Ensign/April 1988, p. 10, Elder David B. Haight; D&C 27:5-14, esp. v. 14) In May of 1831 the Lord said: "Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me; and none of them that my Father hath given me shall be lost." (D&C 50:41-42) Later, the Prophet Joseph recorded the Lord as saying: "And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me; ye are my friends." (D&C 84:63) At what point in time were they given to him? "When their names were enrolled in the Lamb's book of life." (MS, 59:251) This concept of being "chosen" by the Father and subsequently given to the Son was mentioned by the Savior while he lived upon the earth: "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out". (John 6:37) At the time Christ offered the great intercessory prayer he said:

I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

Now they have known that all things whatsoever thou hast given me are of thee.

For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

And all mine are thine, and thine are mine; and I am glorified in them.

And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled....

And for their sakes I sanctify myself, that they also might be sanctified through the truth.

Neither pray I for these alone, but for them also which shall believe on me through their word. (John 17:6-12, 19-20)

In speaking to those on the American continent, the resurrected Savior stated: "But behold. ye have both heard my voice, and seen me; and ye are my sheep, and ye are numbered among those whom the Father hath given me". (3 Ne 15:24)

Although it is the Father who gives to the Savior those who are to be numbered among his eternal fold, it is the Savior who pleads our cause before the Father in our behalf, that we might be numbered among the saved: Listen to him who is the advocate with the Father, who is pleading your cause before him---

Saying: Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy Son which was shed, the blood of him whom thou gavest that thyself might be glorified;

Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life. (D&C 45:3-5)

Feet, Washing of the. (See also Blood, Cleansed by) The ritual of cleansing a person through the washing of feet was instituted by the Savior just prior to his death, when he washed the feet of his apostles. (John 13:1-10) When Peter objected to his feet being washed, the Master said: "If I wash thee not, thou hast no part with me", showing the essentialness of the cleansing.

In the early years of the church (1831), the Lord revealed to the Prophet Joseph that several of the elders who were with him should preach the gospel to the wicked so that they might rid their garments:

And now, concerning the residue, let them journey and declare the word among the congregations of the wicked, inasmuch as it is given;

And inasmuch as they do this they shall rid their garments, and they shall be spotless before me. (D&C 61:33-34)

In 1832, the Lord commanded the first elders in his church to assemble themselves together and to organize, prepare and sanctify themselves and to also cleanse their hands and their feet before him so that he could make them clean and thereby fulfill the great and last promise [of eternal life] which he had promised to them. (D&C 88:74-75) In accordance with this command, the school of the prophets was organized. Those who became members of the School were admitted through the ordinance of the washing of the feet. (D&C 88:137-139) The

administration of this ordinance, through the organization of the School, was an organized way of cleansing all those first elders who had served faithfully in their callings, making them free from the blood of this generation.

Then the Lord addressed other elders "who are not the first elders" (D&C 88:85), and stated he was sending them out to "testify and warn the people," and by warning their neighbors "they [their neighbors] are left without excuse, and their sins are upon their own heads" rather than upon the heads of the elders. The Lord commands these elders to "continue in the vineyard until the mouth of the Lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation." (D&C 88:81-86) By proclaiming the gospel to their neighbors, and magnifying their priesthood callings, the priesthood brethren can be ready when the Lord's voice calls them. In June of 1835, Joseph Smith made a clear statement as to why each and every elder of the church should go on a mission:

Now the Lord wants the tares and the wheat to grow together: for Zion must be redeemed with judgment, and her converts with righteousness. Every elder that can, after providing for his family (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. (TPJS p. 76)

The importance of cleansing one's garments from the blood of the people was taught frequently throughout the Book of Mormon. And just as the Book of Mormon prophets cleansed their garments of the blood of the people, even so today the leaders in Israel have the same responsibility to teach the people so that they might cleanse their own garments of the blood of the people. Home teachers, bishops, quorum presidents, stake, regional or general church leaders all have the same need to magnify their callings. Becoming spotless comes by serving in the vineyard (within priesthood assignments), "until the mouth of the Lord shall call them." Thus we see it is not where one serves that is important, but how.

The Bible also taught this very important concept. In Matthew 20 the Savior gives the parable of those who are faithful in his vineyard, and says he will give them all one penny for their labors. In the early versions of the hymn "The Spirit of God", there was a verse which in part stated: "For he that receiveth his penny appointed, must surely be clean at the harvest of wheat". (HC 2:422, 426) This verse of the hymn refers directly to Matthew 20. The penny correlates with eternal life, for all who labor diligently at the time they are called, will receive the same gift, and being "clean at the harvest of wheat" indicates those who have been made clean every whit (John 13:1-10) will be harvested into the garners to possess eternal life. (D&C 101:65)

In another parable, the Savior likened us to a man who fell among thieves and who was wounded and stripped of his raiment. Symbolically we are like the wounded man. We came to earth and were stripped of our former glory and became subject to good and evil, our sins wounding our spiritual souls. Not being able to help ourselves out of the spiritual pit, we wait for someone who has the compassion and power to help. Many ministers of the world pass us by, but the good samaritan (Christ) does not pass us by, but lifts us up, washes and anoints our wounds (sins), takes us to a place of rest and peace, and pays the full price of our wounds himself, extending his mercy. He tells the inn-keeper (who represents the law of justice) that he will pay whatever else is needed when he returns. This parable is one of the most wonderful scriptural descriptions ever given of the manner in which the Savior will heal those who have fallen spiritually, and the relationship which justice, mercy and the atonement have to each other.

Another scripture prophetically reveals that in the last days the faithful saints will be made clean in preparation for the greater blessings which the Lord will pour out upon them:

And it shall come to pass, they that are left in Zion and remain in Jerusalem shall be called holy [without spot, sinless, clean], every one that is written among the living in Jerusalem--

When the Lord shall have washed away [through the ordinances designed for this purpose] the filth of the daughters [stakes] of Zion, and shall have purged the blood [and sins] of Jerusalem from the midst thereof by the spirit of judgment [this happens when priest- hood leaders judge our worthiness to receive all the blessings of the temple] and by the spirit of burning [the cleansing & sanctifying power of the spirit].

And the Lord will [then] create upon every dwelling-place [homes of the chosen] of mount Zion [mount Zion is where the Lord's spirit, power and voice are seen and heard], and upon her assemblies [where these faithful saints congregate], a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence. (2 Nephi 14:3-5)

The washing of the feet is still performed today upon the priesthood brethren who have been true and faithful in all things, the faithful sisters having been pronounced clean elsewhere. Because the gospel requirements are the same in all generations, mankind has had to become clean from the days of Adam down. This cleansing was performed prior to Christ through some ordinance. Those brethren who die without this ordinance will receive a judgment from the Lord in the next life regarding their faithfulness in fulfilling their priesthood responsibilit-ies. The benefit to having this ordinance and judgment done on earth is it allows the person to continue his progression as if he had already passed on.

Firstborn, Church of the. Jesus Christ is the "firstborn" in the spirit of our Father in Heaven. The Church of the Firstborn calls itself after this concept of Christ being the firstborn. It is composed of individuals who have been sealed up unto eternal life, whether they are alive on earth, or whether they are in the spirit world. No matter where they dwell, they all belong to the same church.

Joseph Smith taught that in order for a person to come unto the "Church of the Firstborn", he must first become as a little child and be taught by the Spirit of God. (TPJS, p. 12) He asked the saints: "Have you a promise of receiving a crown of righteousness from the hand of the Lord, with the Church of the Firstborn?" (TPJS, p. 64) "All the saints who held communion with the general assembly and Church of the Firstborn" arrived at that state of righteousness where they were visited and taught by the Father and the Son. (TPJS, p. 151)

On May 4, 1842, Joseph restored to the earth the Aaronic and Melchizedek portions of the endowment, along with "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 in the eternal worlds." (TPJS, p. 237)

Elder Bruce R. McConkie taught that "members of The Church of Jesus Christ of Latter-day Saints who so devote themselves to righteousness that they receive the higher ordinances of exalta-tion become members of the Church of the Firstborn." (MD, p. 139) In the temple, the holy of holies "...is reserved for the higher ordinances in the Priesthood relating to the exaltation of both living and dead" (James E. Talmage, The House of the Lord, p. 163). "Celestial marriage is the gate [to the path which leads] to membership in the church of the Firstborn, the inner circle of faithful saints who are heirs of exaltation and the fulness of the Fathers kingdom". (MD, p. 139) These elect people "comprise a very select group, an inner circle of faithful members" of the Church. They have received the priesthood, been "endowed in the temple of the Lord" and have entered "into that 'order of the priesthood' named the 'new and everlasting covenant of marriage' and overcome by faith until, as the sons of God, they merit membership in the Church of the Firstborn". (MD, pp. 217-218) People on earth will receive all that they ever hoped for "...and far more; but they cannot dwell with the Father and Son, unless they go through those ordeals that are ordained for the Church of the Firstborn. The ordinances of the house of God are expressly for the Church of the Firstborn". (JD 8:154-155; Pres. Brigham Young)

Being married in the temple for time and all eternity does not make an individual a member of the Church of the Firstborn. Temple marriage is only the gate which leads to membership to that kingdom. Membership in the church of the Firstborn is obtained only by those who are priests and kings. President Joseph Fielding Smith said: "Well, the members of the Church of the Firstborn are members of the Church of Jesus Christ, but not all those who are members of the Church of Jesus Christ become members of the Church of the Firstborn, for they

are they unto whom the Lord has given all things. They are priests and kings. They are they who have received the exaltation, they who are made equal in power, and in might, and in dominion, who attain to the fulness and become the sons, and for the sisters, the daughters of God." (Seek, p. 63) To become a king and priest one must receive the fulness of the priesthood, which is given by an "anointing and sealing" for "the anointing and sealing is to be called, elected and made sure". (TPJS, p. 323) Only those who have received the "crowning blessing of and the highest gift to be conferred by the Melchizedek Priesthood" (meaning the fulness of the priesthood) become "members of the 'Church of the Firstborn' and are heirs as sons and daughters of God. They become like the Father and the Son and are joint-heirs with Jesus Christ." (JTC, pp. 226, 228; DS 2:9) It is the mission of the 144,000 high priests in the last days "to bring as many as will come to the church of the Firstborn". (D&C 77:11)

Joseph Fielding Smith also said that after a person has been baptized into the church, and after "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 fulness and of his glory.' Then Elder Smith asks the question: "Is this worth having? [and then states:] The fulness of these blessings can only be obtained in the temple of the Lord!" (WP, p. 208) Therefore, since the fulness of the priesthood grants entrance into the church of the Firstborn, then membership in this church exists on earth as well as in heaven.

Friends and Servants of God. Bruce R. McConkie has written: "Those who choose to serve the Lord and who keep his command- ments are called his servants. After they have been tried and tested and are found faithful and true in all things, they are called no longer servants, but friends. (John 15:14-15) His friends are the ones he will take into his kingdom and with whom he will associate to all eternity. (D&C 93:45-46) They receive the adoption of sonship. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ". (Gal. 4:6-7; MD, p. 705)

Thus we understand better what the Savior was saying to his apostles when he said: "Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." (John 15:15)

In 1832 the Lord said to Joseph: "And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me; ye are my friends....from henceforth I shall call you friends." (D&C 84:63, 77)

Abraham "...was called the Friend of God" because of his righteousness. (James 2:23-24) And it was the love which the Savior had for his friends that probably caused him to say: "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13)

God, Kingdom of. There was a man by the name of Nicodemus who came to Jesus during the night to speak with him. During their discussion, Christ told him that "except a man be born again, he cannot see the kingdom of God." Then when Nicodemus asked how a person could re-enter his mother's womb and be born again, Jesus responded by saying "except a man be born of water [baptism] and of the Spirit [by fire and the Holy Ghost], he cannot enter into the kingdom of God". (John 3:3-5) Concerning these verses the Prophet Joseph taught:

A man may be saved, after the judgment, in the terrestrial kingdom, or in the telestial kingdom, but he can never see the celestial kingdom of God, without being born of water and the spirit. (TPJS, p. 12)

Joseph further explained that "it is one thing to see the kingdom of God, and another thing to enter it. We must have a change of heart to see the kingdom of God, [but] subscribe to the articles of adoption [baptism of water and the laying on of hands for the gift of the Holy Ghost] to enter therein." (TPJS, p. 328) Thus a non-member of the church who investigates the gospel, and who reads and prays about the truthfulness of the Book of Mormon, can come to "see" (spiritually speaking) in his heart the kingdom of God. He will know, by the power of the Holy Ghost, that the things which he has spiritually seen are true. (Moroni 10:4-5) This was the case with Cornelius before he was baptized. (TPJS, p. 199) Then, by subscribing to the articles of adoption the person can enter into the kingdom of God on earth. Joseph said:

If a man is born of water and of the Spirit, he can get into the kingdom of God. It is evident the kingdom of God was on the earth, and John prepared subjects [individuals] for the kingdom, by preaching the Gospel to them and baptizing them, and he prepared the way before the Savior, or came as a forerunner, and prepared subjects for the preaching of Christ. (TPJS, p. 274)

In this statement, the Prophet did not equate the kingdom of God on earth with the celestial kingdom in heaven. Bruce R. McConkie stated that baptism "admits the repentant person to membership in the Church and kingdom of God on earth." (MD, p. 70) However, it is

only "the gate to the celestial kingdom of heaven" meaning it is the gate to the path which leads to the celestial kingdom (MD, p. 116), and that this ordinance only "starts a person out on the straight and narrow path which leads to eternal life", it does not give him eternal life. In sacred places a person is taught that the endowment is necessary to pass through the veil into the first level of celestial glory. Temple marriage grants entrance into the next higher level of the celestial kingdom because the patriarchal order is a higher order than single status. Finally, the fulness of the priesthood is required for exaltation in the highest level of the celestial kingdom. (IE (June 1970) pp. 65-66; President Joseph Fielding Smith)

Joseph Smith also taught that the Kingdom of God and the Church of Jesus Christ are not synonymous terms. Joseph defined the "Kingdom of God" by saying: "Where there is a prophet, a priest, or a righteous man unto whom God gives His oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not." (TPJS, p. 272) Joseph further explained that those who hold the power of Elijah "hold the key of the revelations, ordinances, oracles, power and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth; and [have the power] to receive, obtain, and perform all the ordinances belonging to the kingdom of God." (TPJS, p. 337) Whenever God speaks to man and gives his oracles, there is the kingdom of God of earth. The men to whom God speaks are called oracles as well as the revelations which he gives. (MD p. 547) Joseph was an oracles and received the oracles of God long before the Church was organized. John the baptist was an oracle long before Christ organized the church. Therefore, the kingdom of God can, and has existed independent of the Church of Christ in all ages of the earth.

In discussing the subject of the kingdom of God being upon the earth, Joseph said: "Some say the kingdom of God was not set up on the earth until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the kingdom of God was set up on the earth from the days of Adam to the present time. Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest---a minister who has power and authority from God to administer in the ordinances of the gospel and officiate in the priesthood of God, there is the kingdom of God". (TPJS, p. 271) This means that even in the days of Adam and Eve, and throughout the generations of time, the kingdom of God has existed upon the earth. In the days of Adam and Eve the ordinances of the kingdom were administered through the patriarchal order, where kings and priests presided over their own families. Later, because of apostacy, the Lord had to call prophets and organize a church organization through which he would administer the ordinances of his kingdom because there were no righteous fathers who could function in the ordinances of the holy priesthood. Not only was this the case in the days of Moses, but again in Joseph Smith's day.

B. H. Roberts explained this subject by saying:

It is evident from all this that, speaking broadly, with the Prophet the Kingdom of God was the government of God on earth and in heaven---whether that government was manifested through the authority of a single individual or a complete system of ecclesiastical or national government. This is, however, speaking broadly, not to say loosely; and in the same manner that the subject is spoken of in holy scripture where the phrases Kingdom of God, Kingdom of Heaven, the Church of Christ, Church of God, the Church, etc, are often used interchangeably and indiscriminately to represent in a general way that divine institution which God in whole or in part from time to time establishes to help man in the matter of his salvation. But it is proper for the reader to know that Joseph Smith when speaking strictly recognized a distinction between "The Church of Jesus Christ" and the "Kingdom of God." And not only a distinction but a separation of one from the other. The Kingdom of God according to his teaching is to be a political institution that shall hold sway over all the earth; to which all other governments will be subordinate and by which they will be dominated. Of this Kingdom Christ is the King; for He is to reign "King of Kings" as well as "Lord of Lords." While all governments are to be in subjection to the Kingdom of God, it does not follow that all its members will be of one religious faith. The Kingdom of God is not necessarily made up exclusively of members of the Church of Christ. In fact the Prophet taught that men not members of The Church could be, not only members of that Kingdom, but also officers within it. It is to grant the widest religious toleration, though exacting homage and loyalty to its great Head, to his institutions, and obedience to its laws.

On the other hand the Church of Christ is purely an ecclesiastical organization, comprising within its membership only those who have embraced the Gospel of Jesus Christ; who inwardly have accepted its princi- ples in their faith, and outwardly have received the rites and ceremonies it prescribes. Of this Church Jesus Christ is the Head....[and] the Church of Christ will doubtless stand under the protecting aegis of the Kingdom of God in common with other systems of relig- ion, enjoying only such rights as will be common to all. And while the Church of Christ will enjoy to the full her privileges, promulgate her faith without let or hindrance, make known the truth she holds and her saving grace and power, and manage her own affairs---yet she will not usurp the prerogative of the Kingdom of God, nor interfere with those outside the pale of her jurisdiction---outside of her membership. Such, in substance, was the teaching of the Prophet on this subject. Not publicly, or at least not very publicly; but he taught the foregoing in the counsels of the Priesthood as many testify, and effected an organiza- tion as a nucleus of the Kingdom above referred to of which some who were not in The Church were members. (Brigham H. Roberts, The Rise and Fall of Nauvoo, pp. 180-181, Salt Lake City: Bookcraft, 1965. See also Deseret News, August 1, 1855, Vol 5:162; JD 9:309-317; MHBY, July 8, 1855)

The kingdom of God is the Lord's government. It was prophecied that it would be set up on earth prior to the second coming, and that it would rule the earth during the Millennium.

(Ddaniel 2:44) Since the Church of Christ will not rule the earth politically during the thousand years of peace, the kingdom of God will. Prior to the death of the Prophet, he set up the government organization which would govern the earth during the millennium. Speaking of this organization, President George Q. Cannon explained how the kingdom and the church related to each other:

We are asked, Is the Church of God, and the Kingdom of God the same organization? and we are informed that some of the brethren hold that they are separate.

This is the correct view to take. The Kingdom of God is a separate organization from the Church of God. There may be men acting as officers in the Kingdom of God who will not be members of the Church of Jesus Christ of Latter-day Saints. On this point the Prophet Joseph gave particular instructions before his death, and gave an example, which he asked the younger elders who were present to always remember. It was to the effect that men might be chosen to officiate as members of the Kingdom of God who had no standing in the Church of Jesus Christ of Latter-day Saints. The Kingdom of God when established will not be for the protection of the Church of Jesus Christ of Latter-day Saints alone, but for the protection of all men, whatever their religious views or opinions may be. Under its rule, no one would be permitted to overstep the proper bounds or to interfere with the rights of others. (HC, 7:382; JI, 31:140)

President Brigham Young said:

As was observed by Brother [Orson] Pratt (this morning) that kingdom [of God] is actually organized and the inhabitants of the earth do not know it. If this people know anything about it, all right; it is organized preparatory to taking effect in the due time of the Lord, and in the manner that shall please him. As observed by one of the speakers this morning that kingdom grows out of the Church of Jesus Christ of Latter-day Saints, but it is not the church; for a man may be a legislator in that body which will issue laws to sustain the inhabitants of the earth in their individual rights and still not belong to the Church of Jesus Christ at all. And further though a man may not ever believe in any religion it would be perfectly right, when necessary, to give him the privilege of holding a seat among that body which will make laws to govern all the nations of the earth and control those who make no profession of religion at all; for that body would be governed, controlled and dictated to acknowledge others in those rights which they wish to enjoy themselves. Then the Latter-day Saints would be protected, if a kingdom of this kind was on the earth, the same as all other people. (HC 7:381-382; Deseret News, August 1, 1855, Vol. 5:162; JD 9:309-317; MHBY, July 8, 1855)

Thus, the Kingdom of God is "the government of God on earth and in heaven---whether that government [is] manifested through the authority of a single individual or a complete system of ecclesiastical or national government." This government would ultimately hold political authority over all the earth, and would guarantee the freedoms of all people to worship "how, where, or what they may". (AF #11)

The Church of Jesus Christ, on the other hand, was the spiritual organization through which it's members could become exalted. Even if there was only one person left on the earth who held the authority of God, as a king and priest, within that person would dwell the kingdom of God, and the authority to organize both the Church and the Kingdom. Therefore, the kingdom of God can exist upon the earth without the Church of Christ being organized.

In these last days, the formal Church of Jesus Christ was organized on April 6, 1830, but the political Kingdom of God was divinely revealed by the Lord on April 7, 1842. (Andrew F. Ehat, "It Seems Like Heaven Began on Earth", Brigham Young University Studies 20 (Spring 1980): 253-279) Almost two years later, Joseph began to organize it's structure and appoint brethren to positions within the kingdom. It was referred to in early church history as the Council of Fifty because it contained about fifty members.

On Sunday, July 16, 1843 the Prophet spoke concerning his relationship to the kingdom of God that had been revealed. It was his intention to fully organize that kingdom with himself as priest and king over it. In order to assume his new position in the kingdom of God, he proposed that Hyrum "hold the office of prophet to the Church....[so] that I might be a Priest of the Most High God." (HC 5:510, July 16, 1843)

On the 19th of July the Prophet met his brother Hyrum in the street and said to him "I am writing to the brethren, has our new prophet anything to say to them?" (HC 5:512-513)

On the 23rd of July, just one week following his original announcement regarding his brother Hyrum, Joseph said:

Last Monday morning certain men came to me and said: 'Brother Joseph, Hyrum is no prophet--he can't lead the church; you must lead the church. If you resign, all things will go wrong; you must not resign; if you do the church will be scattered.' I felt cur- ious and said: 'Have we not learned the Priesthood after the order of Melchizedek, which includes both Prophets, Priests and Kings: see Rev. 1 Chap., 6th v.,

and I will advance your Prophet to a Priest, and then to a King---not to the Kingdoms of this earth, but of the Most High God." (TPJS, p. 318)

Melchizedek was not only a prophet, he was God's great 'high' priest. In addition he was a 'king' over the kingdom of God. It was Joseph's intention to follow the same pattern for himself.

Although the saints in general did not understand what the Prophet was doing, the members of the Twelve apparently did. On the 28th of September 1843, Joseph was anointed a priest and king to the fulness of the priesthood, and on 11 April 1844 he was anointed king over the kingdom of God on earth. (Andrew F. Ehat, "'It Seems Like Heaven Began on Earth"': Joseph Smith and the Constitution of the Kingdom of God," Brigham Young University Studies 20 [Spring 1980]:263. See also letter written at St. James, Michigan by George Miller in June, 1855.) Joseph also anointed and ordained several other men kings and priests, and taught them that they would eventually reign on the earth as kings during the Millennium. (TPJS, p. 268) "Christ and the resurrected Saints will reign over the earth during the thousand years. They will not probably dwell upon the earth, but will visit it when they please, or when it is necessary to govern it."

Those kings and priests who are mortal will stay on earth and govern under Christ's direction. The kingdom of God will rule the nations of the earth during the millennium. Over this kingdom Christ will rule as King of kings, and Lord of lords. And as the fulness of the patriarchal order is built up and perfected, the spiritual and political powers will be centered within each and every king and priest, so that when this earth is finally celestialized, the patriarchal order will be the government or kingdom of God on earth, and each family will govern his own family as Adam and Eve did in the beginning, politically and spiritually.

God, Sons and Daughters of. (See Christ, Sons and Daughters of) Those who join the Church become sons and daughters of Christ. However, membership in the Church does not make of individuals sons or daughters of God. After baptism individuals are sons and daughters of Christ, and yet only servants and handmaidens of God. Through faithful service and obedience the children of Christ may become the sons and daughters of God and inherit eternal life. (See Ensign/April 1971, pp. 7-8; Bruce R. McConkie) Joseph Fielding Smith taught that "eternal life is to have the kind of life that God has. All those who become servants will have immortality, but they who become sons and daughters of God will have the additional gift of eternal life, which is the greatest gift of God. Eternal life is life in the presence of the Father and the Son. Those who receive it become members of the 'Church of the Firstborn' and are heirs as sons and daughters of God. They receive the fulness of blessings. They become like the Father and the Son and are joint-heirs with Jesus Christ." (DS 2:8-9, 24, 37-46, 63-65) Jesus Christ is the heir to all that the Father has, and all those who become sons of God become joint-heirs with Christ. (Romans 8:14-19)

Once a person has joined the true church, he has the power given him whereby he can become a son of God. In a revelation given in 1829, the Lord said "that as many as receive me [through baptism], to them will I give power to become the sons of God, even to them that believe on my name." (D&C 11:30) In a later revelation the Lord said:

I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one. (D&C 35:2)

President Joseph Fielding Smith taught that members must go to the temple in order to become sons & daughters of God:

The destiny of the faithful man in this Church and the faithful woman is to become a son and daughter of God....Now, how are we going to become the sons of God and, of course, daughters as well? How is it done? Can we become the sons and heirs of our Eternal Father simply by being baptized for the remission of our sins after we have repented and have had faith, and have had hands laid upon us for the gift of the Holy Ghost, and have come into the Church? No, it takes more than that....

If you would become a son or a daughter of God and an heir of the kingdom, then you must go to the house of the Lord and receive blessings which there can be obtained and which cannot be obtained elsewhere; and you must keep those commandments and those covenants to the end....

The ordinances of the temple, the endowment and sealings, pertain to exaltation in the celestial kingdom, where the sons and daughters are. The sons and daughters are not outside in some other kingdom.

....Sons and daughters have access to the home where he dwells, and you cannot receive that access until you go to the temple....

You know what it says about servants in the scriptures. Those who become servants are those who are not willing to receive these blessings in the house of the Lord and abide in them. They are not sons; they are not daughters. They are children of God, it is true [spiritually speaking], for all men are his children. But they do not inherit, and there- fore they remain servants throughout eternity....

As sons and daughters then, we are heirs of his kingdom and shall receive by right and fulness of the gospel and be entitled to the great blessings and privileges which the Lord in his mercy has revealed to us in the dispensation of the fulness of times. (DS 2:37-41) Elder

Bruce R. McConkie wrote: "Those who receive the gospel and join The Church of Jesus Christ of Latter-day Saints have power given them to become the sons of God (D&C 11:30; 35:2; 39:1-6; 45:8; John 1:12). Sonship does not come from church membership alone, but admission into the Church opens the door to such high status, if it is followed by continued faith and devotion (Rom. 8:14-18; Gal. 3:26-29; 4:1-7). The sons of God are members of his family and, hence, are joint-heirs with Christ, inheriting with him the fulness of the Father (D&C 93:17-23). Before gaining entrance to that glorious household, they must receive the higher priesthood (Moses 6:67-68), magnify their callings therein (D&C 84:33-41), enter into the covenant of marriage (D&C 131:1-4), and be obedient in all things" (DS 2:8-9,37-41, 59, 64-65; MD, p. 745).

The sons of God, then, are those who have been baptized and received the gift of the Holy Ghost. They have subsequently received all the ordinances of the house of the Lord, which have cleansed them of all their sins, and have sealed them up to eternal life by the Holy Spirit of Promise. This means they have made their calling and election sure and have received the ful- ness of the Melchizedek priesthood through the highest ordinan- ces available in the temple. They are heirs of God, joint-heirs with Jesus Christ. President Young said that it was "by means of sealing powers and keys, and an everlasting covenant, the sons of men become the sons of God by regeneration, and are entitled, every man in his order, to the privileges, exaltations, prin- cipalities and powers, kingdoms and thrones, which are held and enjoyed, by the Great Father of our race...." (JD 10:355) There are many scriptural examples which speak about becoming sons and daughters of God. Adam was baptized by water and received the Holy Ghost, after which he received the fulness of the priesthood by entering into "the order of him who was without beginning of days or end of years, from all eternity to all eternity." After doing so the Lord said, "Behold, thou art one in me, a son of God; and thus may all become my sons." (Moses 6:67-68)

The apostle John wrote:

Whosoever is born of God doth not continue in sin; [he looks upon sin with abhorrence] for the Spirit of God remaineth in him; and he cannot continue in sin, because he is born of God, having received that holy Spirit of promise. [Concerning the Holy Spirit of Promise, Elder Bruce R. McConkie wrote: "But when the ratifying seal of approval is placed upon someone whose calling and election is thereby made sure --- because there are no more conditions to be met by the obedient person --- this act of being sealed up unto eternal life is of such transcendent import that of itself it is called being sealed by the Holy Spirit of Promise, which means that in this crowning sense, being so sealed is the same as having one's calling and election made sure. Thus, to be sealed by the Holy Spirit of Promise is to be sealed up unto

eternal life; and to be sealed up unto eternal life is to be sealed by the Holy Spirit of Promise". (DNTC 3:335-336)]

In this the children [sons & daughters] of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. (JST 1 John 3:9-10. Compare Ephesians 1:13-14 where the saints were "sealed with that Holy Spirit of promise.")

John continues by discussing the meaning and status of those who are sons and daughters of God by saying: I write unto you, little children [sons and daughters--see Ensign/April, 1988 p. 10], because your sins are forgiven you [you are sinless, pure, clean every whit] for his name's sake....

But ye have an unction [anointing] from the Holy One, and ye know all things [because of the Holy Ghost who is the Holy Spirit of Promise].

And this is the promise that he hath promised us, even eternal life [they had been sealed up].

These things have I written unto you concerning them that seduce [deceive, lead astray or cause to wander] you.

But the anointing which ye have received of him abideth in you [the Holy Ghost operating as the second comforter], 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 [John 14:26; Moses 6:61].

And now, little children, abide in him; that, when he shall appear, we may have confidence [knowing they are sinless], and not be ashamed before him at his coming.

If ye know that he [God] is righteous [meaning that he sins not], ye know that every one that doeth righteousness [i.e., keeps all the commandments] is born of him.

Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God therefore the world knoweth us not [those who are sealed up are not known by the world], because it knew him not.

Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is [Titus 2:13].

And every man that hath this hope in him purifieth himself [rids himself of all sin or impurities], even as he is pure. (1 John 2:12, 20, 25-29; 3:1-3)

These same saints to whom John is speaking had "passed from death [the sins of the world] unto life [the promise of eternal life where cleanliness and sinlessness exist]...and whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." (1 John 3:14, 22) Today, the Lord has promised that those who are "purified and cleansed from all sin" may "ask whatsoever [they] will in the name of Jesus and it shall be done." (D&C 50:28-29)

Those then, who have been "redeemed of God", and who have become "his sons and daughters" are those who have obtained all the ordinances of the house of the Lord and have been sealed up to eternal life. Instead of servants they are now sons, joint-heirs with Jesus Christ. These are the elect of God.

Gospel, Meaning and Purpose of the. President Joseph F. Smith taught: "The gospel is a code of laws which originated in the heavens, and which is given to men on the earth to enable them to assimilate themselves to those who are in heaven, that in the observance of the laws and principles which they are governed by we may be like unto them and become fitted to dwell with them when we shall have done with the things of time. (MS 54:641) The gospel is the plan of redemption which provids a way whereby all mankind can overcome the effects of the fall, return to the presence of God, and partake of salvation and exaltation with him. In 1834, the First Presidency of the Church explained that the gospel is...

...a plan of redemption, a power of atonement, a scheme of salvation, having as its great objects, the bringing of men back into the presence of the King of heaven, crowning them in the celestial glory, and making them heirs with the Son to that inheritance which is incorruptible, undefiled, and which fadeth not away. (HC 2:5-6; January 22, 1834)

The third article of faith states that "all mankind may be saved, by obedience to the laws and ordinances of the Gospel." The plan of redemption contains laws and ordinances which, if adhered to, will bring a person back into the presence of God. In regards to those ordinances, the Prophet Joseph explained:

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 fullness of that glory, if they do not lose the whole. (TPJS, p. 309)

Grace, Saved by. In a revelation given to the Prophet Joseph Smith in 1829 the Lord revealed that salvation, in it's purest sense, "is the greatest of all the gifts of God", adding that "there is no gift greater than the gift of salvation". (D&C 6:13) Two months later the Lord said that eternal life was "the greatest of all the gifts of God" (D&C 14:7), showing that not only are the two concepts of salvation and eternal life synonymous, but they are also gifts of God.

We normally do not think of eternal life as a gift of God. Rather we think of it more in terms of something we work for and earn --- something we would merit because of our works. But being a gift of God, it automatically renders itself as being unattainable solely through works. A gift presupposes a giver, and it is the prerogative of the giver to decide when he wants to give the gift, and what the conditions of the gift might be.

In the Joseph Smith Translation of Genesis, the prophet said the fulness of the priesthood was "...after the order of the Son of God; which order came, not by man, nor by 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". (JST Genesis 14:28-29) The fulness of the priesthood ordinance bestows eternal life. But because eternal life is a gift of God, it can only be given by God "according to his own will."

For many years the protestants have quarreled about the subject of salvation (which is the same thing as eternal life for the Latter-day Saints). They quote the apostle Paul to show that man is "saved by grace", not because of his own actions: "For by grace are ye saved through faith; and not of yourselves: it is the gift of God: Not of works, lest any man should boast." (Ephesians 2:8-9) Their concept of "being saved" equates to our understanding of "being sealed up to eternal life." The Prophet Joseph spoke about being saved by grace and also related it to making one's calling and election sure:

The doctrine that the Presbyterians and Meth- odists have quarreled so much about---once in grace, always in grace, or falling away from grace, I will say a word about. They are both wrong. Truth takes a road between them both, for while the Presbyterian says: "Once in grace, you cannot fall"; the Methodist says: "You can have grace today, fall from it tomor- row, next day have grace again; and so follow on, changing continually." But the doctrine of the Scrip-tures and the spirit of Elijah would show them both false, and take a road between them both; for, accord-ing to the Scripture, if men have received the good word of God, and tasted of the powers of the world to come, if they shall fall away, it is impossible to renew them again,

seeing they have crucified the Son of God afresh, and put Him to an open shame; so there is a possibility of falling away; you could not be renewed again, and the power of Elijah cannot seal against this sin, for this is a reserve made in the seals and power of the Priesthood. (TPJS, pp. 338-340)

The subject of being saved by grace is linked with committing the unpardonable sin. Joseph is stating that if a person were to be saved by grace, or in other words, be sealed up to eternal life, and then fall away, he would commit the unpardonable sin and could not be renewed.

Since Joseph speaks of being "saved by grace" as being the same thing as making your calling and election sure, the scripture by Paul the Apostle would then make more sense if explained like this:

For by grace [according to the will of God] are ye saved [sealed up to eternal life having made your calling and election sure] through faith [having believed on his name]; and not of yourselves [not by works or because we asked for it]: it [the promise of eternal life] is the gift of God [in spite of our works, we cannot request the gift, for it must come at the pleasure of God]: Not of works, lest any man should boast. (Ephesians 2:8-9)

Nephi stated "that it is by grace that we are saved, after all we can do" (2 Nephi 25:23), meaning after doing all we know how, the gift of eternal life will still only come through the grace of God, "and it shall be in his own time, and in his own way, and according to his own will". (D&C 88:68)

Holy. Webster defines holy as meaning belonging to or coming from God; hallowed; consecrated or set apart to a sacred use; having a sacred character or associations; spiritually perfect or pure; free from sin. Paul taught that Christ gave his life for the church so "that he [Christ] might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." (Ephesians 5:25-27) "Sanctify yourselves and ye shall be holy." (Leviticus 11:44; 20:7) Moroni said that a holy person is one who is sanctified and without spot. (Moroni 10:33) A holy person is also one who is spiritually perfect, pure and free from sin. He is spotless before God, having no mixture of impurities in him, having separated himself from the world. The Lord said: "Wherefore, I will that all men shall repent, for all are under sin, except those which I have reserved unto myself, holy men that ye know not of." (D&C 49:8) It is Christ that is

"able to make you holy" (D&C 60:7), he himself being holy (2 Nephi 31:5), by becoming "sanctified in Christ by the grace of God through the shedding of the blood of Christ." (Moroni 10:33)

Joseph Smith taught that it was possible to lose every desire for sin. (TPJS, p. 51) In fact, those who are pure look upon sin with abhorrence. (Alma 13:12) Once a person is clean "every whit from his iniquity" (3 Nephi 8:1), through the ordinances of the priesthood designed for that purpose, he becomes holy, innocent, righteous, just, and pure before God. The effectual fervent prayers of such a person availeth much with God. (James 5:16)

Hope. As defined in the scriptures and by Joseph Smith, hope is more than just hoping to be worthy of eternal life one day. In recounting the words of Ether, Moroni said: "Wherefore, whoso believeth in God might with This was Font/Pitch 3,10 - Off.This was Font/Pitch 4,10 - On.suretyThis was Font/Pitch 4,10 - Off.This was Font/Pitch 3,10 - On. hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, [and] maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God." (Ether 12:4) Paul spoke of this "anchor to the soul" when he said:

And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

That ye be not slothful, but followers of them who through faith and patience inherit the promises.

For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

And so, after he had patiently endured, he obtained the promise.

For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.

Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil. (Hebrews 6:11-19)

Joseph Smith applied this verse of scripture to all those who had made their calling and election sure, saying it was the knowledge of being sealed up to eternal life that 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 [that they had been sealed up to eternal life] would support the soul in every hour of trial, trouble and tribulation." (TPJS, p. 298)

Moroni addressed himself to certain church members who had "a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven" (Moroni 7:3), and asked them the question: "And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise." (Moroni 7:41; Alma 13:28-29)

Those who lived in the Zion society following the visit of Christ to the Americas, were a "delightsome people, and they had Christ for their shepherd; yea, they were led even by God the Father." (Mormon 5:17. Compare TPJS, p. 151) These people "had all things in common among them...and they were all made free, and partakers of the heavenly gift." (4 Nephi 3) The heavenly gift is the promise of eternal life. Because of the faith that is in the world, Christ "has shown himself" and has "prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen." (Ether 12:8-9) In other words, by receiving the heavenly gift of eternal life, they could then have hope in that promise even though they were not yet actual partakers of it.

Israel, Scattering and Gathering of. Reception of the fulness of the covenants and ordinances of the gospel is based upon the gathering of Israel. Joseph Smith taught that "it was the design of the councils of heaven before the world was, that the princi-ples and laws of the priesthood should be predicated upon the gathering of the people in every age of the world." (TPJS, p. 308) After quoting Matthew 23:37, the Prophet said:

What was the object of gathering the Jews, or the people of God in any age of the world?...The main object was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way

of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose....

It is for the same purpose that God gathers together His people in the last days, to build unto the Lord a house to prepare them for the ordinances and endowments, washings and anointings, etc. (TPJS, pp. 307-308; also p. 312)

This is why the scattering of a people is such a curse. When people are scattered, they are unable to gain access to the blessings of a temple, and without the priesthood and the ordinances of thereof, it is impossible to see the face of God, even the Father, and live. (D&C 84:19-22) And only by knowing the Father and the Son can a person gain eternal life. (John 17:3) The scattering of a people prevents these blessings from taking place.

In retrospect, we can see that the tribes of Israel were originally scattered because they would not keep the ordinances nor the commandments which Moses had given to them, which had been designed for their salvation. (See TPJS, pp. 84-85) Consequently, they were scattered among all nations, and thereby denied the opportunity of obtaining the sacred ordinances which are only given in a temple. Ten of the tribes were also led away into the north countries where they became lost to mankind.

Today, however, the gathering of Israel is taking place with Ephraim, who is the firstborn son (Jeremiah 31:9), being gathered first. In 1836 Moses appeared to Joseph and Oliver in the Kirtland Temple and committed unto them "the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north." (D&C 110:11) Once the keys of the gathering were restored, Joseph set out to restore Israel to its blessings.

The Lord also revealed how the gathering would take place. He said "...righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem." (Moses 7:62) Joseph taught that "righteousness" was the powers, gifts and angels of God, and that "truth" was the Book of Mormon. (TPJS, pp. 98, 83-84, 159) The Holy City mentioned here by the Lord is Zion. Enoch's city was called a "City of Holiness, even Zion." (Moses 7:19) The gathering places to which the saints are to gather, are the stakes of Zion. "A stake of Zion is a part of Zion. You cannot create a stake of Zion without creating a part of Zion....A stake has geographical boundaries. To create a stake is like founding a City of Holiness [like the City of Enoch]. Every stake on earth is the gathering place for the lost sheep of Israel who live in its area." (Bruce R. McConkie, Ensign/May 1977, p. 118)

In 1834, Joseph Smith warned that if the saints did not gather to the places which God had appointed, desolation and destruction would come, and "none would escape except the pure in heart who are gathered." (TPJS, p. 71) For "this is Zion--- THE PURE IN HEART" (D&C 97:21) Five years later he counseled the saints to gather to the stakes of Zion. "Let this not hinder us from going to the Stakes; for God has told us to flee, not dallying, or we shall be scattered, one here and another there. There [in Zion] your children shall be blessed, and you in the midst of friends where you may be blessed. The Gospel net gathers of every kind. I prophesy, that that man who tarries after he has an opportunity of going, will be afflicted by the devil." (TPJS, p. 160)

During the time of the Prophet Joseph, the stakes of Zion were located in Kirtland, Missouri and Nauvoo. All the saints, who had been converted in the mission fields of England and other parts of the United States, gathered to these stakes. Six months before Joseph was martyred, he again urged the saints to gather so that they could be sealed and saved:

The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also, before the earth will be smitten, and the consumption decreed falls upon the world.

I would advise all the Saints to go with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the des- troying angel goes forth...and my only trouble at the present time is concerning ourselves, that the Saints will be divided, broken up, and scattered, before we get our salvation secure.... (TPJS, pp. 330-331)

Only in the temple could the saints be "sealed and saved". The destroying angel spoken of by Joseph is mentioned in the Book of Revelation, where four angels are told to "hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads." (Revelation 7:3) When this is done, the plagues of the earth will have power to hurt only "those men which have not the seal of God in their foreheads." (Revelations 9:4) The seal will be put upon their foreheads in the temple, and "signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure." (TPJS, p. 321, 323)

Many of the saints did gather, and hundreds of faithful saints received the fulness of the priesthood blessings for themselves, thereby making their calling and election sure, and were thus able to "secure their salvation" before they were smitten and driven out of Nauvoo.

When the saints moved west and settled in the Utah basin, the Salt Lake stake was organized, and it was the stake to which all the saints were to gather, world-wide. There were no other stakes anywhere else to which the saints could gather. So they came from everywhere to Salt Lake.

Later, President Young organized new settlements from upper Idaho, throughout Utah, and south to Mesa, Arizona. Each of these settlements became one of the stakes of Zion, and any individual who gathered to one of these stakes fulfilled the requirement of God that he must "gather to Zion" to be worthy to receive the full temple blessings. In 1902, President Joseph F. Smith stated the fulness of the priesthood is to be given only to those who have gathered to Zion. In 1905, 1907, 1908, 1909 and 1922, the First Presidency reiterated the requirement to gather with the body of the church, where the stakes of Zion are located, in order to qualify for the fulness of the priesthood blessings which are only given in temples.

Eventually, the stakes of the Church spread out into other states and to other continents so that today, stakes are located around the world, and members of the Church are strongly counseled everywhere to not gather any more to the stakes in Utah, but rather to gather to the stakes of Zion within their own lands. (Ensign/May 1977, pp. 115-118) Such a gathering fulfills the requirement to "gather to Zion" or to the body of the church." All stakes are also assigned to a temple, and the saints of God who are true and faithful can go and receive their temple blessings, even the crowning to eternal life (D&C 101:65), in the temple assigned to them.

Joint-Heirs With Christ. "As the literal Son of God---the Firstborn in the spirit, the Only Begotten in the flesh---Christ is the natural heir of his Father. It thus became his right to inherit, receive, and possess all that his Father had (John 16:15). And his Father is possessor of all things: the universe; all power, wisdom, and goodness; the fulness of truth and knowledge; and an infinity of all good attributes. By heirship and obedience, going from grace to grace, the Son attained these same things (D&C 93:5-17).

"By obedience to the fulness of gospel law, righteous men are adopted into the family of God so that they also become heirs, joint-heirs with Christ (Rom. 8:14-18; Gal. 3:26-29; 4:1-7), inheritors of all that the Father hath (D&C 84:33-41)....A joint-heir is one who inherits equally with all other heirs including the Chief Heir who is the Son. Each joint-heir has an equal and an undivided portion of the whole of everything. If one knows all things, so do all others. If one has all power, so do all those who inherit jointly with him. If the universe belongs to one, so it does equally to the total of all upon whom the joint inheritances are bestowed." (MD, pp. 394-395)

Joseph Smith commented that the object of the gospel was "the bringing of men back into the presence of the King of heaven, crowning them in the celestial glory, and making them heirs with the Son to that inheritance which is incorruptible, undefiled, and which fadeth not away". (HC 2:5) Those who are the spirits of just men made perfect "minister to the heirs of salvation,

both in this world and in the world of spirits". (Key, p. 116) "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". (HC 5:423-424) "The Church of the Firstborn is made up of the sons of God, those who have been adopted into the family of the Lord, those who are destined to be joint-heirs with Christ in receiving all that the Father hath". (MD, p. 139) "To become a joint heir of the heirship of the Son, one must put away all his false traditions". (TPJS, p. 321) False traditions include all those things which have been handed down from previous generations that are not in keeping with the spirit or law of the gospel of Christ.

The oath and covenant of the priesthood is the means by which all faithful elders become joint-heirs. By magnifying their callings in the priesthood, the brethren will receive the Father's kingdom and all that the Father has. Such a person is an heir. Only heirs inherit that which their fathers possess. Servants do not inherit anything. Sons inherit all things. Therefore, by becoming a son of God, and by living according to the terms and conditions of the oath and covenant of the Melchizedek Priesthood, an elder can become an heir, a joint heir with Christ to all that the Father possesses.

Although the sisters do not receive the oath and covenant of the priesthood, and therefore do not become heirs of God and joint-heirs with Christ, they do inherit all that the Father possesses through their husbands. This is why the sisters are sealed to their husbands in temple marriage, so that by being faithful to their callings, they can inherit all that the Father has. In 1922 the First Presidency said: "Women, not being heirs to the Priesthood except as they enjoy and participate in its blessings through their husbands, are not identified with the priesthood quorums...." (Letter to Elder Stephen L. Richards, June 26, 1922)

A man can become an heir by receiving the oath & covenant of the priesthood, magnifying his callings in the priesthood, and by receiving all the ordinances of the temple, including the fulness of the priesthood, which is only obtained in the temple.

Just. Alma records that when the father of King Lamoni commanded him to slay Ammon, Lamoni refused and said he was going to go release the brethren of Ammon, for "I know that they are just men and holy prophets of the true God." When his father heard that, he became angry and attempted to slay Lamoni, but "Ammon stood forth and said unto him: Behold, thou shalt not slay thy son; nevertheless, it were better that he should fall than thee, for behold, he has repented of his sins; but if thou shouldst fall at this time, in thine anger, thy soul could not be saved. And again, it is expedient that thou shouldst forbear; for if thou shouldst slay thy son, he being an innocent man, his blood would cry from the ground to the Lord his God, for vengeance to come upon thee; and perhaps thou wouldst lose thy soul." (Alma 20:15- 18; Also D&C 132:19, 26) An innocent man is also a just man, and is free of guilt, being clean every whit.

It requires a just man to perform miracles:

And now it came to pass that according to our record, and we know our record to be true, for behold, it was a just man who did keep the record---for he truly did many miracles in the name of Jesus; and there was not any man who could do a miracle in the name of Jesus save he were cleansed every whit from his iniquity. (3 Nephi 8:1. Being cleansed "every whit" is also mentioned in John 13:10)

A just man, then, is one who has been cleansed every whit from his sins. Just before the Savior was crucified, he cleansed his apostles "every whit" by washing their feet. (John 13:1-10) Those who receive the fulness of the priesthood, are just, innocent, and clean every whit.

Justification. (See also Sanctification) Justification comes from the latin word justificare and means to declare free from blame, to absolve, to clear or pardon from guilt and punishment. Through the baptism of water and spirit a person is justified or absolved of his personal sins. Through the ordinance of the washing of the feet, a faithful priesthood bearer can be justi- fied or declared clean from the blood of his generation and be made clean "every whit." (D&C 88:138-139; John 13:1-10) Justification is a time of judgment, when the person is judged as to his cleanliness. If he has repented and done the works of righteousness, he can be cleansed.

Just Men, Spirits of. On August 13, 1843 Joseph Smith made reference to the "spirits of just men made perfect", and asked the question: "What would it profit us to come unto the spirits of the just men, but to learn and come up to the standard of their knowledge." (TPJS, p. 320)

On October 9, 1843, Joseph gave a discourse on angels and spirits, and commented that "the Hebrew Church 'came unto the spirits of just men made perfect, and unto an innumerable company of angels, unto God the Father of all, and to Jesus Christ the Mediator of the new covenant.'" Joseph then asked the question: "What did they learn by coming to the spirits of just men made perfect? Is it written? No. What they learned has not been and could not have been written. What object was gained by this communication with the spirits of the just? It was the established order of the kingdom of God: The keys of power and knowledge were with them to communicate to the saints. Hence the importance of understanding the distinction between the spirits of the just and angels. Spirits can only be revealed in flaming fire and glory. Angels have advanced further, their light and glory being tabernacled; and hence they appear in bodily shape. The spirits of just men are made ministering servants to those who are sealed unto life eternal, and it is through them that the sealing power comes down". (TPJS, p. 325; See Heb. 1:14) In a revelation given to Joseph Smith in April of 1829, the Lord told him that John the beloved, who

was translated at the time of Christ, was working as "flaming fire and a ministering angel; [and that] he shall minister for those who shall be heirs

of salvation who dwell on the earth". (D&C 7:6) Heirs of salvation are those who have been sealed up to eternal life.

The three Nephites also minister on the earth as translated beings, as well as others that we may not be aware of. Moroni stated that "my father and I have seen them [the 3 Nephites], and they have ministered unto us." (Mormon 8:11)

King & Priest/Queen & Priestess. Within the gospel context, all who receive the fulness of the priesthood and who are thereby sealed to eternal life become a king and a priest. A king wears a crown. Joseph asked the question: "Have you a promise of receiving a crown of righteousness from the hand of the Lord, with the Church of the Firstborn?. (TPJS, pp. 63-66) The crown spoken of is symbolic of the position and status that kings and priests in eternity will hold. "Those who have kept the faith will be crowned with a crown of righteousness; be clothed in white raiment; be admitted to the marriage feast; be free from every affliction; and reign with Christ on the earth". (Ibid) Although the title of king and priest are not separate within a man, still, one may say that a king "rules" (politically) and a priest "reigns" (spiritually), and that the faithful saints will rule and reign with Christ, in and over the house of Israel, forever. Understanding this concept, Joseph rhetorically asked: "if the saints are not to reign, for what purpose are they crowned [as kings and priests]?" (TPJS, p. 64)

To the Relief Society sisters in Nauvoo, the Prophet Joseph stated that "the Lord was going to make of the Church of Jesus Christ a kingdom of [Kings &] Priests, a holy people, a chosen generation, as in Enoch's day". (HC 4:570) Notice the words of the scriptures and Joseph's use of them. A kingdom of kings and priests, meaning they have received the fulness of the priesthood by virtue of receiving the fulness of the temple ordinances; a holy people, meaning those who are clean and pure every whit; a chosen generation, which relates directly to the thought "many are called, but few are chosen". This scriptural passage does not refer to the Aaronic Priesthood, or to that level people (See Exodus 19:6; Deuteronomy 7:6; 14:2; 26:18-19; TPJS, p. 202), but to the fulness of the Melchizedek. "Those holding the fulness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings". (Ibid) "No man receives a fullness of the Melchi- zedek Priesthood till he has received his second anointings". (Journal of Anthony W. Ivins; Monday, April 8, 1901) "If a man gets a fulness 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", said Joseph Smith. "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 fullness of that glory, if they do not lose

the whole". (TPJS, pp. 308-309) "The greatest blessings are reserved for those who obtain 'the fulness of the priesthood,' meaning the fulness of the blessings of the priesthood. These blessings are found only in the temples of God. 'There are certain key words and signs belonging to the priesthood which must be observed in order to obtain the blessing [of the fulness of the priesthood]'. (TPJS, p. 199) These, of course, are revealed only in the temples. 'Washings, anointings, endowments, and the communication of keys,' the Prophet says, are essential to enable one 'to secure the fulness of those blessings which have been prepared for the Church of the Firstborn, and come up and abide in the presence of Elohim in the eternal worlds'". (TPJS, p. 237)

To become a king and a priest was something that Joseph Smith wanted for every man, not for just the apostles. He said that we "have got to learn how to be Gods" and "to be kings and priests to God, the same as all the Gods have done before" us. (TPJS, pp. 346-347) "The fulness of the priesthood includes the authority of both king and priest....Such as have not received the fulness of the priesthood, and have not been anointed and ordained in the temple of the Most High, may obtain salvation in the celestial kingdom, but not a celestial crown. Many are called to enjoy a celestial glory, yet few are chosen to wear a celestial crown, or rather, to be rulers in the celestial kingdom". (Orson Hyde, Mill. Star IX, 2-Jan 15, 1847. pp. 23-24)

In old testament times, kings were anointed with holy oil as they assumed their office of king. Priests, on the other hand were ordained. "Such as have...not been anointed and ordained in the temple of the Most High, may obtain salvation in the celestial kingdom, but not a celestial crown". (Orson Hyde, Ibid) These blessings are above those of temple marriage (MD, p. 119), and are the ordinances by which an individual is sealed to eternal life.

More Sure Word of Prophecy, Doctrine. In the same discourse wherein the apostle Peter told his brethren that they should make their calling and election sure, he also said: "We have also a more sure word of prophecy; whereunto ye do well that ye take heed.... (2 Peter 1:19) In the JST it states "We have therefore a more sure knowledge of the word of prophecy, to which word of prophecy ye do well that ye take heed..."

On May 17, 1843, Joseph defined what the apostle Peter meant by the "more sure word of prophecy":

The more sure word of prophecy [mentioned by Peter] means a man's knowing that he is sealed up unto eternal life, by revelation and the spirit of pro-phecy, through the power of the Holy Priesthood. It is impossible for a man to be saved in ignorance. (D&C 131:5-6, 1914

edition, brackets in original. See also HC 5:392 and TPJS, p. 301 where verses 5 and 6 were written together.)

Notice that the Prophet connects verses 5 and 6 showing that a person must have the knowledge that he is sealed up to eternal life in order to be saved. The surrounding discourses by the Prophet amply show that the knowledge referred to is a knowledge of the Lord Jesus Christ, not just a knowledge about him. Such knowledge can only come through knowing the Father and the Son, which is eternal life. (John 17:3)

Sometime after his experience on the Mount of Transfigura-tion, Peter, along with James and John, received the more sure word of prophecy, which meant they knew by revelation that they had been sealed to eternal life. (2 Peter 1:17-19) Notice here and in Matthew 17:1-9 that Peter never states he received the more sure word on the Mount. He says that in addition to the experience they had on the Mount they also received a "more sure word." (v. 19) Joseph also separates the two occurrances stating that in addition to hearing the voice on the Mount, the three apostles also received a more sure word of prophecy, intimating the more sure word came later. (TPJS, pp. 298-299, 303-306)

Concerning the more sure word of prophecy, the Prophet further amplified this subject by saying:

Now, there is some grand secret here, and keys to unlock the subject. Notwithstanding the apostle [Peter] exhorts them to add to their faith, virtue, knowledge, temperance, etc., yet he exhorts them to make their calling and election sure [2 Pet. 1:5-10]. And though they [Peter, James & John] had heard an audible voice from heaven [while on the Mount of Transfiguration] bearing testimony that Jesus was the Son of God, yet he [Peter] says we have a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place [2 Pet. 1:19]. Now, wherein could they have a more sure word of prophecy than to hear the voice of God saying, This is my beloved Son. (TPJS, p. 298)

What could possibly give a person eternal life more than to hear the voice of God declare that Jesus is the Son of God? Wouldn't that be enough? Joseph says no. He must go on and receive the more sure word of prophecy:

Now for the secret and grand key. Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their calling and election was made sure, that they had part with Christ, and were joint heirs with him. 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. Then knowledge through our Lord and Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the kingdom of heaven. (TPJS, pp 298-299; HC 5:387-390; May 14, 1843)

Elder Bruce R. McConkie made this comment: "We have also [now this is something in addition to standing on the mount and hearing the voice of God and seeing the Lord Jesus transfigured before them]--we have also a more sure word of prophecy; and it is this more sure word that is the great thing; it is greater than the great spiritual experience they had with Christ and God on the mount. (2 Peter 1:19; SY2 p. 3.)

One of the important keys of understanding is that "it is one thing to be on the [spiritual] mount and hear the excellent voice, etc., and [yet it is quite] another to hear the voice declare to you, You have a part and lot in that kingdom." (TPJS, pp. 306, 305) According to the Prophet Joseph, a person makes his calling and election sure by obtaining the more sure word of prophecy: "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 (TPJS, p. 299).

Once a person has heard the voice of God declare to him that Jesus is the Christ, the Son of God, he should continue to call upon God and wait patiently, enduring in all good works, until he receives the more sure word of prophecy. Once this knowledge is obtained, the glories and mysteries of the kingdom can then be unlocked unto him.

This subject was revealed by the Prophet in a letter to his uncle in September, 1833, when he mentioned that all must obtain an assurance of salvation for themselves if they ever expect to be where God is, and that such an assurance of salvation would be "...confirmed to them by an oath from the mouth of him who [can] not lie." (History of Joseph Smith, pp. 235-236 (232-237), by Lucy Mack Smith and edited by Preston Nibley. Bookcraft: Salt Lake City, Utah, 1958)

In 1834, Oliver Cowdery wrote an article for the Evening and Morning Star newspaper, stating that men must sacrifice all things and forsake "...the customs of the heathen, [in order to] obtain the promise from the Lord of glory that their salvation was sealed, that their election was sure" and that only after they heard his voice and obtained a promise from his mouth would they have "an abundant entrance administered unto them into the everlasting kingdom of the Lamb" (Evening and Morning Star 2 [June 1834]: 167)

In June of 1839, Joseph introduced for the first time the phrase from Peter "make your calling and election sure." He used it in terms of being "sealed up to eternal life", stating that a

person would be sealed to eternal life and thereby make his calling and election sure when he heard the voice of the Lord say to him, Son thou shalt be exalted. He 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 to 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 election made sure.... (TPJS, p. 150)

Thus, a person can make his calling and election sure by receiving the more sure word of prophecy, which is to hear the voice of God declare to you that you will have eternal life, as happened to Alma. (Mosiah 26:20)

More Sure Word of Prophecy, Accounts of. There are several scriptural and historical examples of individuals who were sealed up to eternal life by receiving the more sure word of prophecy. Elder Marion G. Romney gave the following examples:

"Lehi's grandson Enos so hungered after righteousness that he cried unto the Lord until 'there came a voice unto [him]. saying: Enos, thy sins are forgiven thee, and thou shalt be blessed' (Enos 5). Years later Enos revealed the nature of this promised blessing when he wrote:

I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father. (Enos 27)

"To Alma the Lord said, 'Thou art my servant; and I covenant with thee that thou shalt have eternal life.' (Mosiah 26:20)

"To His twelve Nephite disciples, the Master said:

What is it that ye desire of me, after that I am gone to the Father?

And they all spake, save it were three, saying: We desire that after we have lived unto the age of man, that our ministry, wherein thou hast called us, may have an end, that we may speedily come unto thee in thy kingdom.

And he said unto them: Blessed are you because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest. (3 Nephi 28:1-3)

"As Moroni labored in solitude abridging the Jaredite record, he received from the Lord this comforting assurance:

Thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. (Ether 12:37)

"Paul, in his second epistle to Timothy, wrote:

I am now ready to be offered, and the time of my departure is at hand.

I have fought a good fight, I have finished my course, I have kept the faith:

Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day. (2 Timothy 4:6-8)

"In this dispensation many have received like assurances. In the spring of 1839, while the Prophet Joseph and his associates were languishing in Liberty Jail, Heber C. Kimball, our president's grandfather, labored against great odds caring for the Saints and striving to free the brethren who were in jail. On the sixth of April he wrote:

My family having been gone about two months, during which time I heard nothing from them; our brethren being in prison; death and destruction following us everywhere

we went; I felt very sorrowful and lonely. The following words came to mind, and the Spirit said unto me, 'write,' which I did by taking a piece of paper and writing on my knee as follows:

"Verily I say unto my servant Heber, thou art my son, in whom I am well pleased; for thou art careful to hearken to my words, and not transgress my law, nor rebel against my servant Joseph Smith, for thou hast a respect to the words of mine anointed, even from the least to the greatest of them; therefore thy name is written in heaven, no more to be blotted out for ever. (Kimball, p. 241)

"To the Prophet Joseph Smith the Lord said:

I am the Lord thy God, and will be with thee 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; All of preceding examples were given by President Romney at the April, 1977 General Conference, and printed in The Ensign/May 1977. p. 45). [End of narration by Elder Romney]

From these accounts it is clear that people in ages past were sealed up to eternal life by hearing the voice of God, and that since God is the same yesterday, today and forever, such will continue to happen during our own dispensation.

Name of The Father. While on the Isle of Patmos, John the Revelator saw in vision the prophetic events of the latter-days, and among other things, made a statement about a stone and a new name:

He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (Revelation 2:17)

In 1843, the Prophet Joseph Smith spoke in further detail concerning this stone and the new name:

This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's.

Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individ- ual who receives one, whereby, things pertaining to a higher order of kingdoms will be made known;

And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word. (D&C 130:9-11)

Concerning the importance of the new name, Elder McConkie

wrote:

As with all glorified beings, our Lord has a new name in celestial exaltation, a name known to and comprehended by those only who know God in the sense that they have become as he is and have eternal life. (See Rev. 12-17). Thus, Christ's "new name" shall be written upon all those who are joint-heirs with him (Rev. 3:12), and shall signify that they have become even as he is and he is even as the Father. (3 Nephi 28:10; DNTC 3:567; Revelation 19:12)

Elder James E. Talmage stated "the Father placed His name upon the Son; and Jesus Christ spoke and ministered in and through the Father's name; and so far as power, authority, and Godship are concerned His words and acts were and are those of the Father". (Faith, p. 471)

In a recent General Conference address, Elder Dallin Oaks spoke about how this name of the Son is given to all the faithful saints:

...what we witness [when we partake of the sacrament] is not that we take upon us his name but that we are willing to do so. In this sense, our witness relates to some future event or status whose attainment is not self-assumed, but depends on the authority or initiative of the Savior himself.

Scriptural references to the name of Jesus Christ often signify the authority of Jesus Christ. In that sense, our willingness to take upon us his name signifies our willingness to take upon us the authority of Jesus Christ in the sacred ordinances of the temple, and to receive

the highest blessings available through his authority when he chooses to confer them upon us. (Ensign/May 1985, p. 83)

In one of a series of four lectures given by Lynn McKinlay, he quoted section 130:9-10, and made the following comment in regards to the new name being the "key word":

This information concerning the key word has been a mystery and will remain a mystery to all, except as they receive the keys of the Fulness of the Priest- hood. The key word or new name, as we are given to understand here, gives a man the right to obtain the stone upon which that name is written, and that stone will become to him a Urim and Thummim to reveal to him all the secrets of the higher order of the kingdoms. (Life Eternal, p. 163, 1950 ed.)

In the William Clayton Journal of June 14, 1844, the Prophet spoke of the key word by saying: "The g[rand] key word was the first word Adam spoke and it is a word of supplication. He [Joseph] found the word by the Urim and Thummim -- it is that key word to which the heavens is opened."

Non-LDS sources also record very interesting statements in regards to the name. In the Gospel of Phillip it states:, "One single name is not told in the world, the name which the Father gave to the Son. It is higher than everyone, which is this: the name of the Father, for the Son would not become the Father save that he took upon himself the name of the Father. As for this name, those who have it know it, but they speak it not" (Saying #12).

In Masonry "there is a famous legend which the grand orator elaborates in lecture form in the ceremonies of the 13th, 14th, and 21st degrees of Masonry which has some very ancient roots. The basic, introductory aspect of the legend is: that up in the pre-existence, there was a special Secret Doctrine that was given by Deity, and it was given down to the Earth first to Adam. Adam then was to carefully guard this Secret Doctrine because it contained all the Mysteries. It contained the knowledge of God, and the name it contained was the sacred name of God. Adam then bestowed it [the Secret Doctrine] upon his son, Seth, who guarded it very carefully---only among the inner circle of believers---and then it was handed down until it came to Enoch". ("Is There No Help For The Widow's Son", address by Dr. Reed C. Durham, Jr., at the Mormon History Association Convention, held at Nauvoo, Illinois, in the old Nauvoo Hotel, on Saturday, April 20, 1974.)

Another reference talks about "the Name of God" that had been made known among men; that this name was engraven upon the rod of Moses, which rod and name were secret weapons. It also states that Moses told Aaron "all that God had taught him, even the awful secret

of the Ineffable Name communicated to him on Mount Horeb." Finally, it relates that the knowledge of the Ineffable Name "makes a man master over nature, and over life and death." (See The Legends of the Jews, Vol 1:233, 269, 330, 352.)

An old Coptic work discusses some interesting details about prayer circles that were held and what they did in them. It mentions that "they [the participants] must form this circle in order to receive a name which they are eager to possess." (I Jeu 90-91; Unpublished Mss, p. 7; December, 1969. "The Early Christian Prayer-Circle", by Hugh Nibley.)

The scriptures confirm this idea of there being a sacred name which the Father gave to the Son: "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father". (Philemon 2:9-11) The Lord's prayer speaks in terms of the Father's name being "hallowed". (Matthew 6:9) The apostle Paul, in his epistle to the Hebrews, speaks about Christ's more excellent name: "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." (Hebrews 1:4)

It is apparent that the seer stone and the name are connected. (D&C 130:10-11) The Prophet Joseph said "...that every man who lived on the earth was entitled to a seer stone, and should have one, but they are kept from them in consequence of their wickedness". (MHBY, 1801-1844, December 27, 1841)

One Hundred & Forty-Four Thousand. In the Book of Revelation, John spoke concerning the last days in which there would be 144,000 sealed with "the seal of the living God":

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

And I saw another angel [John the Revelator--See D&C 77:9, 14.] ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. (Revelation 7:1-4)

The four angels spoken of are "sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness". (D&C 77:8) These angels were instructed to wait their destruction upon the earth, "till we have sealed the servants of our God in their foreheads [through the ordinance of the fulness of the priesthood]". (D&C 77:9) And "what are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel---twelve thousand out of every tribe? We are to understand that those who are sealed are high priests [not high priests within the church, but rather priests and kings], ordained unto the holy order of God [which is the fulness of the priesthood], to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the firstborn'. (D&C 77:11) The mission, then, of the 144,000 will be to bring as many people as are faithful, who are members of The Church of Jesus Christ of Latter-day Saints, into membership with the church of the Firstborn. Their labors have nothing to do with the missionary work going on in the world today wherein non-members are being baptized into the Church, since the two churches are not synonymous.

Concerning the sealing in the forehead which they receive, the prophet Joseph explained:

Four destroying angels holding power over the four quarters of the earth until the servants of God

are sealed in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. (TPJS, p. 321)

These events which John saw were to take place during the 6th seal, or in other words, during the 6th 1,000 years of this earths temporal existence. (D&C 77:10) We are currently living in the closing moments of the 6th seal. The four destroying angels which are required to wait will be loosed "during the seventh seal and before the Lord comes" (Revelation 9), for it is at this time that the voice said "to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates". (Revelation 9:14)

In 1843, the sealing in the forehead commenced, and the selection of the 144,000 began. By February of 1844, Joseph Smith "made some remarks respecting the hundred and forty-four thousand mentioned by John the Revelator, showing that the sel- ection of persons to form that number had already commenced". (HC 6:196) Joseph could confidently say this now, since the ordinance of the fulness of the priesthood had been administered since September of 1843, and

over 20 individuals had received the sealing. Since 1844, there have been thousands of saints who have received this holy sealing.

Patriarchal Order, The. The sacred system of government and way of life among the Gods in the heavens is the patriarchal order. This system was given to Adam and Eve when they were first placed upon the earth and it was the system of government among the righteous until the days of Moses. (DS 3:160-161) At the head of the patriarchal order was Adam and Eve who gave the spiritual and temporal guidance to their children. "Adam was the natural father of his posterity, who were his family and over whom he presided as patriarch, prophet, priest, and king." (John Taylor, T&S 6 [June 1, 1845]:921) They did not use an ecclesiastical structure to help teach or govern their children. They received the command from the Lord to teach their own children (Moses 6:57-58), and, in obedience to that command, they taught their children the principles of salvation (Moses 5:12; 6:6; 7:1). The Kingdom of God has always existed upon the earth, but the Church of Jesus Christ has not. (See God, Kingdom of; Church, Divine Mission of)

Adam also held the authority to initiate their children into all the ordinances of the gospel, from baptism to the fulness of the priesthood. With the assistance of Eve, they administered the same covenants and ordinances to their children that the faithful receive today in the church and temples, for the gospel and it's ordinances are the same in all dispensations.

As we analyze the patriarchal order which Adam and Eve received from heaven, we find that it contains several important aspects. The following are aspects of the order:

1. Marriage For Eternity

Eloheim gave to Adam a wife, whom he (Adam) called Eve because she was the mother of all living. (Moses 4:26. See Moses 1:34 where Adam and Eve mean "many", and TPJS, p. 167 where they are the parents of all mankind.)

Although we are not told when the marriage took place, we do know that it occurred some time prior to the fall. Moses says that "Adam and his wife" walked in the garden of Eden (Moses 4:14), and "they were both naked, the man and his wife, and were not ashamed." (Moses 3:25) Apostle Orson Pratt stated their marriage had been performed prior to the fall and was therefore intended to be eternal. (JD 6:358)

Eternal marriage is the basis of the patriarchal order. (D&C 131:1-4) Without a husband and wife, sealed for all eternity, there can be no patriarchal kingdom. "Eternal family units have their beginning in an 'order of the priesthood' named 'the new and everlasting covenant of marriage.' (D&C 131:2)" (MPSG 1967, p. 143) "Although each father is the head of his family, in the strict sense of the word the Latter-day Saint family cannot be called patriarchal unless the

husband holds the Melchizedek Priesthood and the wife [is] married to or sealed to the husband in the temple, and the children [are] born in the covenant or sealed to their parents." (MPSG, 1967-1968, p. 55) President Benson said in order to establish the patriarchal order, "the family must be sealed for time and all eternity." (Address given to Regional Representatives, October 4, 1973, Entitled: "Strengthening the Individual Priesthood Holder.")

2. Multiply & Replenish the Earth

Prior to the fall, Adam and Eve were commanded to "be fruitful and multiply and replenish the earth" (Moses 2:29), even though they were unable to keep the command while in the garden of Eden. (2 Nephi 2:23; Moses 5:11) After the fall they faithfully kept this commandment, for "Adam knew his wife, and she bare unto him sons and daughters, and they began to multiply and to replenish the earth." (Moses 5:2) It was only after they were commanded to multiply that they actually did so. The intimate relationship of marriage is most sacred and was not engaged in by Adam and Eve until they were married and commanded to multiply, thus setting the example for their children.

As Eve and other women gave birth to the souls of men, they did so "in sorrow", for "the Lord God, said [unto the woman]: I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth children...." (Moses 4:22) Not sorrowful that she is having children, but sorrowful in the sense of painful. President Brigham Young said: "And when you bring forth [children] it shall be in extreme pain; Were it not for this curse woman would not have suffered pain in child bearing." ("A Few Words of Doctrine", October 8, 1861; Discourse given in the Salt Lake Tabernacle) After this fallen world is over with, however, women will not bring forth children in sorrow. Belinda Marden Pratt commented that in eternity they will be able to "multiply their children, without pain, or sorrow, or death." ("Defense of Polygamy" Church Historian's Office, P/M243.9/ P916d, January 12, 1854, p. 7) Orson Pratt echoed this feeling:

The increase of those who are exalted in that kingdom will endure for ever; and the bringing forth of children will not be attended with sorrow, pain and distress as it is here: these evils have come in consequence of the fall of man and the transgression by him of God's holy laws. But when men are redeemed to immortality and eternal life there will be no pain, sorrow or affliction of body, and yet children will be brought forth, and to their increase there will be no end. (JD 15:320, January 19, 1873)

The propagation of the species is vital in order for a patriarchal kingdom to grow in size and dominion. The Lord promised Abraham: "I will multiply thy seed as the stars of the heaven,

and as the sand which is upon the sea shore." (Genesis 22:17; also JD 1:59-60) All those who enter the patriarchal order receive this same promise, based upon their faithfulness. This is why birth control, which includes all forms of birth control devices as well as sterilization, is such a wicked practice. It prevents the husband and wife from building their eternal family kingdom. Brigham Young said: "Every man who is faithful and gets a salvation and glory, and becomes a king of kings and Lord of Lords, or a father of fathers, it will be by the increase of his own progeny." (JD 11:261-262) Birth control prevents the most valiant spirits from obtaining godly homes, and stops the woman from obtaining her own salvation, for Paul said: "she shall be saved in childbearing, if [she] continue in faith and charity and holiness with sobriety." (1 Timothy 2:15)

3. Family Government & Relationships

At the time of the fall, the Lord told Eve "thy desire shall be to thy husband, and he shall rule over thee." (Moses 4:22) Two thoughts are given here. First, the desire of the woman should be to her husband and none else. President Spencer W. Kimball said this meant that even the children would come after the spouse in importance. (Ensign/March 1976, pp. 71-73) There should be no one in her life that takes preeminence in her feelings over those for her husband. This is also just as true for the husband. (D&C 42:22) And because of her feelings of love for the Lord and her husband, it will naturally be her great desire to build up their eternal family kingdom through progeny and by teaching them the principles of righteousness.

The second thought has to do with the law of obedience: "and he shall rule over thee." (Moses 4:22) The word "preside" instead of "rule" would also be appropriate in this case. (See Pres. S.W. Kimball, Ensign/March 1976, pp. 71-73) This short phrase has direct reference to the order or type of government which exists in the patriarchal order, as well as the relationship that should exist between husband and wife. The Lord placed Adam at the head of the patriarchal order, and gave him dominion over all things upon the earth. He held the fulness of the priesthood even before the creation of this earth, and presided over the spirits of all who would come to earth. (TPJS, p. 157) He "received commandments and instructions from God: this was the order from the beginning." (TPJS, p. 168) However, this type of government was not dictatorial, tyrannical, nor was it governed only by virtue of the priesthood, because "no power or influence can or ought to be maintained by virtue of the priesthood." Instead, it was governed by "persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile...." (D&C 121:41-44)

Paul the apostle spoke of three vital relationships which must exist within the patriarchal order in order for it to function properly. He said: "[1] the head of every man is Christ; and [2] the head of the woman is the man; and [3] the head of Christ is God." (1 Corinthians 11:3) First,

the relationship which the Savior had with his Father is amply demonstrated throughout the four gospels. The Father loved his Son, and manifested that love to him in many personal ways. Christ also loved the Father, and did not seek to do his own will, but rather to do the will of his Father. Even in the garden of Gethsemane, when he found the burden hard to bear, and asked the cup to pass from him, he said "nevertheless not my will, but thine, be done." (Luke 22:42) The Father and the Son were one in spirit, in power, and in mission. (John 17:21-23) Secondly, just as the Father and the Son are one, it is the challenge of every husband to be one with the Son, and to respond to the Savior in the same way that the Savior responded to his Father. Only through obedience can the husband partake of the love of the Father and the Son. (John 14:21-23; 15:9-12) He must keep all the commandments and observe all the laws of God. If he does not, he mocks God and breaks sacred covenants, and will be held accountable for his actions. Only through obedience to God will the husband be enabled to have the love, kindness and patience required, as well as the visions and revelations necessary to preside in the home as he should. By doing this the husband will be respected by his wife. She needs to know that obedience to God comes first in his life.

In addition to being one with Christ, Paul said: "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish, so ought men to love their wives as their own bodies. He that loveth his wife loveth himself." (Ephesians 5:25-28) Husbands must live the example of the Savior and love their wives just as Christ loved the Church and gave himself for it. Physical or verbal abuse has no place in the patriarchal order.

Thirdly, Paul counseled the sisters: "Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing." (Ephesians 5:22-24) In addition to being willing to follow the counsel of her husband as he follows the counsel of God, the wife should fully develop herself in every way spiritually, physically and intellectually. As a team, the husband and wife are one. Even though the Father presides in his relationship with the Son does not mean the Son is unimport-ant! The husband and wife are two halfs, and make one. Both have their duties and callings to perform. Both are equally loved and equally important to the Lord, even though one presides.

In the marriage relationship "no woman has ever been asked by the Church authorities to follow her husband into an evil pit. She is to follow him as he follows and obeys the Savior of the world, but in deciding this, she should always be sure she is fair" (S.W.Kimball, Ensign/March 1976, pp. 71-73). As the Savior does the will of his Father, and as the husband does the will of the Son, so should the wife be willing to abide by the counsel of her husband.

They should counsel and discuss all issues that confront them and then ask the will of the Lord in their lives. As the presidency of their family they have the right to revelation.

If the husband will become one with the Son, and the wife one with her husband, they will gain access to all the blessings of heaven. Unity and oneness must pervade their feelings for one another and within the home. For "if ye are not one ye are not mine." (D&C 38:27) But if they are one, the promise is, that "where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them---even so am I in the midst of you." (D&C 6:32) Indeed, "neither is the man without the woman, neither the woman without the man, in the Lord." (1 Corinthians 11:11) In order for the husband and the wife to pray and have their prayers answered they must not let "the sun go down upon [their] wrath" (Ephesians 4:26) Ill feelings towards one another must not exist as they gather daily in their family prayer circles.

Lastly, children are to obey their parents "in the Lord". (Ephesians 6:1) In this way they will receive righteousness and truth directly from heaven, because the conduit or pipeline will be open and the river of living water will be flowing. Also, parents will not suffer their children to "transgress the laws of God, and fight and quarrel one with another, and serve the devil....But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another." (Mosiah 4:14-15; also D&C 68:25)

The patriarchal relationship between husband, wife and children was well understood by Jacob and his son Joseph. In one of his dreams, Joseph told his father that "the sun and the moon and the eleven stars made obeisance to [him]." His father responded: "What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" (Genesis 37:9-10) Jacob was quick to understand that the sun represented him, that the moon represented his wife, and that the eleven stars represented his eleven other sons.

As we analyze the symbolism, we find several interesting thoughts. First, the sun presides in the skies during the day, but in its absence the moon presides. (See Moses 2:18; D&C 88:45) Second, the moon receives her light from the sun, partakes fully of the glory which she receives from the sun, and passes on a portion of that light to the earth. The stars only rule when the sun and moon are both not there. Notice also how the sun is referred to as male and the moon as female. (D&C 88:45)

The analogy to the marriage and family relationship is at once obvious. When the father [the sun] is home, he presides. But in his absence the mother [the moon] presides, not the oldest member of the family [one of the stars], whether he holds the priesthood or not. (First Presidency statement printed in the Relief Society Manual, 1974-75, pp. 57-58. See also the MPSG, 1977-78, p. 28) The woman presides in the absence of her husband because she has entered into an

order of the priesthood, through temple marriage, which gives her the right to preside and direct the affairs of the kingdom whenever the husband is not there.

Within any kingdom there is a king, queen and subjects. The queen always rules in the absence of the king, not one of the subjects. Also, the wife partakes of the glory, power, might and dominion of her husband, and inherits from him all that he receives from Heavenly Father. The difference in brightness between the sun and moon has nothing to do with the amount of glory which a husband and wife possess, because the woman inherits all that her husband receives. This is made possible because she was sealed to him in the new and everlasting covenant of marriage. Finally, only when both the father and the mother are absent from the home does the oldest priesthood bearer take care of things until they return.

The law of obedience, which applies equally to husband, wife and children, was given to mankind by God so that all would have a channel of revelation through which they could be guided while they lived in this world of spiritual darkness. If the man would be willing to obey the laws and commandments of God, and listen only to every word which proceeded forth from the mouth of God, and if the woman would listen only to her inspired husband, they would both be safely guided through the spiritual darkness of this world. A departure from God occurs when either the husband or the wife, or both, begin listening and heeding "strange" voices, voices other than the ones which they promised they would listen to.

Because of the darkness which is in the world, it was an act of great mercy and love on behalf of the Father to give his children this law. With it, they can travel safely through this underworld of danger without fear of getting lost. However, in order to be successful at this, the man must place his hand in the Lord's, and listen to, and obey only, his voice. He should develop an indwelling relationship with the spirit which will flow to the family. The wife must also be willing to place her hand in her husband's, listen only to his inspired voice, develop an indwelling relationship with the spirit, and be one with her husband. If they choose not to do this, and prefer to listen to voices other than those which are appointed for them to listen to (and the world is full of them), for any reason at all, it becomes a willful act of rebellion against God. When a person rebels against God he or she becomes a "law unto himself", selecting his or her own will in the place of God's. Such people will no doubt lose their way in this life and will eventually partake of misery and woe. (See D&C 88:34-35)

There are many voices in the world today, which are tempting and encouraging men and women to pay no heed to the word and spirit of God. Consequently, individuals are falling away into "forbidden paths" and are lost. (1 Nephi 8) The feminist movement, which advocates and works towards the overthrow and destruction of the family structure (although this is no openly advocated), is one of the most dangerous voices being heard today, and if heeded, will lead the person into forbidden paths. "That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be

sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still." (D&C 88:34-39)

4. Provide Temporally For The Family

Prior to being cast out of the garden of Eden, the Lord told Adam: "cursed shall be the ground for thy sake; in sorrow [Heb., travail, pain] shalt thou eat of it all the days of thy life; thorns also, and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. By the sweat of thy face shalt thou eat bread, until thou shalt return unto the ground---for thou shalt surely die---for out of it wast thou taken: for dust thou wast, and unto dust shalt thou return." (Moses 4:23-25. See also Moses 6:59 where it states that a person is made of the dust through the birth process.)

Instead of bringing forth fruit spontaneously as it did before the fall, the earth would now only bring forth thorns and thistles.

After they were driven out of the garden, "Adam began to till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow, as I the Lord had commanded him. And Eve, also, his wife, did labor with him." (Moses 5:1) Since the fields in which they labored were probably near their home, Eve could help Adam as much as she was able. As the children came into the home, however, her labors must have been more confined to bearing and raising them. Both Adam and Eve took an active role in teaching their children. (Moses 5:12; 6:57-58) Their home and family was the center of their lives, not their fields. They wanted more than anything to return to the presence of God from whence they had fallen, and they worked towards that end. Adam tilled the ground to provide for the temporal necessities of his wife and family, not to make it the center of his life. Today, however, some brethren have made their jobs the center of their lives, and have become dazzled by fame and fortune, while their wives and children are widows and orphans emotionally and spiritually, left alone to fend for themselves.

Adam and Eve did not rely upon anyone else to provide for them temporally. Nor did they go their separate ways indepen- dently looking for wealth, fame or power. For them, there was no greater work than the work they did within their home for their family. They labored diligently and provided for all their physical and spiritual needs. Thiey set the proper example for their children in all generations. The question is not whether women are capable of outstanding performance in executive and labor positions, because they are, but rather it is a question of mission and priority. President N. Eldon Tanner said:

We must never forget that one of woman's greatest privileges, blessings, and opportunities is to be a co-partner with God in bringing his spirit children into the world.

It is a great concern to all who understand this glorious concept that Satan and his cohorts are using scientific arguments and nefarious propaganda to lure women away from their primary responsibilities as wives, mothers, and homemakers. We hear so much about emancipation, independence, sexual liberation, birth control, abortion, and other insidious propaganda belittling the role of motherhood, all of which is Satan's way of destroying woman, the home, and the family---the basic unit of society. (CR, October 1973, pp. 123-124)

This does not mean that mother and wives cannot develop their skills in all areas, culture, refinement, education, knowledge, perfection, etc. But there is a reason for all of this. President Spencer W. Kimball explained:

I wish to say without equivocation that a woman will find no greater satisfaction and joy and peace and make no greater contribution to mankind than in being a wise and worthy woman and raising good children....We are interested in our sisters having everything that is good. We believe in having all these blessings--culture, refinement, education, knowledge, perfection--so that the mothers of our children may be able to rear and train them in righteousness. (Ensign/March 1975, p. 4)

Sometimes, however, women must unavoidably work, because they must support themselves and their children. But at the earliest possible moment they should return to the home and resume the most important role of bearing and rearing children.

5. Jointly Prayed Unto the Lord

After their expulsion from the garden of Eden, Adam built an altar and both "Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not; for they were shut out of his presence." (Moses 5:4) Even though they were cast out of the Lord's presence, "Adam and Eve, his wife, ceased not to call upon God." (Moses 5:16)

Prayer was one of the essential elements of their lives. They jointly worked to come back into God's presence from whence they fell. It was not left up to just one or the other to do this. Adam and Eve formed the presidency of their home and together they called upon the Lord for the light and knowledge which they needed to govern their lives. By so doing they both heard the voice of the Lord speak to them.

6. Fulness of the Priesthood

The patriarchal family order, in its fulness, is always governed by a man and woman who have received the fulness of the priesthood. The patriarchal order is entered through eternal marriage, which is the first seal, but the fulfillment of the everlasting covenant which cannot be broken, and the reception of the fulness of the priesthood can only be received by an anointing and sealing which makes their calling and election sure, and is the second seal. (TPJS, pp. 321-323. See also William Clayton Journal, July 16, 1843; October 20, 1843; November 20, 1844; D&C 132:19, 26) Eternal marriage can properly be termed a "sealing" since the couple has sealed upon them the blessings of the fulness if they continue faithful. Once they are judged faithful, whether in this life or in the spirit world, they will inherit all that was pronounced upon them in temple marriage. These blessings are sealed upon the couple by virtue of the sealing power which Elijah restored. Such was the case with Adam and Eve. They held the fulness of the priesthood power and authority and governed their family through the patriarchal order. Because of it, they were able to administer "endless lives" to their righteous descendants.

The record states that "all things were confirmed unto Adam, by an holy ordinance" (Moses 5:59) and that Adam entered into "the order of him who was without beginning of days or end of years." (Moses 6:67) Today, that order is called the fulness of the priesthood, and can only be entered into by receiving the fulness of the ordinances of the temple. (Joseph Fielding Smith, IE (June 1970) 73:65-66) By it his faithful children were able to commune with, and see God for themselves. For example, the scriptures state that "God revealed himself unto Seth, and he rebelled not, but offered an acceptable sacrifice, like unto his brother Abel." (Moses 6:3) After Cain committed murder, the Lord cursed him, and "shut [him] out from the presence of the Lord." (Moses 5:41) Cain felt this was more than he could bear, and he said: "Behold thou hast driven me out this day from the face of the Lord, and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth." (Moses 5:39) Cain shed the "innocent blood" of his brother Abel and fell from "the presence of the Lord" and became a son of perdition. Enoch also lived in the days of Adam and Eve and held the fulness of the priesthood. He and his city walked and talked with God until they were translated off the earth. (Moses 7:18,21,69; JD 3:320)

7. Kept A Book of Remembrance

All the inspired sayings of Adam were kept in a book, which was used to teach his children how to read. In the book was a genealogy of the generations of the children of God: "And a book of remembrance was kept, in the which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration; And by them

their children were taught to read and write, having a language which was pure and undefiled....Now this prophecy Adam spake, as he was moved upon by the Holy Ghost, and a genealogy was kept of the children of God. And this was the book of the generations of Adam." (Moses 6:5-8)

8. Taught Children the Gospel

Adam and Eve taught their children the plan of redemption from the fall and how they could, through obedience to the commandments and ordinances, come back into God's presence. "And Adam and Eve blessed the name of God, and they made all things known unto their sons and their daughters." (Moses 5:12) They taught "these things freely unto [their] children." (Moses 6:58) And "Behold, our father Adam taught these things, and many have believed and become the sons of God." (Moses 7:1) One of the greatest causes of apostasy among the children of Adam would have occurred had Adam and Eve not shared all that they had received from God with their children. As they received the blessings and covenants from God in the one hand, they would give them to their children through the other hand, the one hand receiving from God above, and the other hand dispensing to their posterity below.

Today, family home evenings, and other occasions provide excellent opportunities to teach all things unto our children, so that they can gain testimonies of the truth for themselves. Thus the great importance for parents to become knowledgeable about the gospel, in tune with the spirit, and obedient to the Lord and his servants, so as to teach their children properly.

9. Ancient Order of Patriarchal Blessings

Within the gospel context, a natural patriarch is a person who holds the Patriarchal Priesthood and is the natural, and/or sealed father of his posterity. On the other hand, an ordained patriarch is a person who has been ordained within the church to give blessings to those who are orphans, having no father who can bless them. In 1845, John Taylor explained the difference and relationship between the two:

A Patriarch to the church is appointed to bless those who are orphans, or have no father in the church to bless them....But does not the Patriarch [to the church] stand in the same relationship to the church, as Adam did to his family, and as Abraham and Jacob did to theirs? No. This is another mistake which is made by our junior, and one that may be very easily made inadvertantly. Adam was the natural father of his posterity, who were his family and over whom he presided as patriarch, prophet, priest, and king. Both Abraham and Jacob stood in the same relationship to their families. But not so with Father Joseph Smith, Hyrum Smith, or William

Smith. They were not the natural fathers of the church, and could not stand in the same capacity as Adam, Abraham, or Jacob; but inasmuch as there had been none to bless for genera- tions past, according to the ancient order, they were ordained and set apart for the purpose of conferring patriarchal blessings, to hold the keys of this priesthood, and unlock the door, that had long been closed upon the human family: that blessings might again be conferred according to the ancient order, and those who were orphans, or had no father to bless them, might receive it through a patriarch who should act as proxy for their father, and that fathers might again be enabled to act as patriarchs to their families, and bless their children. For like all other ordinances in the church, this had been neglected; and must needs be restored. (T&S, 6:921-922; June 1, 1845)

Eliza R. Snow, expressed this same idea by saying:

With the restoration of the fullness of the gospel came also the ancient order of patriarchal blessings. Each father, holding the priesthood, stands as a patriarch, at the head of his family, with invested right and power to bless his household, and to predict concerning the future, on the heads of his children, as did Jacob of old.

Inasmuch as many fathers have died without having conferred those blessings, God, in the order of his kingdom, has made provisions to supply the deficiency, by choosing men to officiate as patriarchs, whose province it is to bless the fatherless. Joseph Smith, Sr., was ordained to this office, and held the posi- tion of first patriarch in the church. (Women of Mormondom, p. 96; 1877 ed.)

John A. Widtsoe explained this concept by saying that "one holding the Patriarchal office [as an ordained patriarch within the church] does not stand as the head of any family (save his own) or as the head of the Church, or any branch thereof, but acts primarily as proxy for the fatherless and for those whose nearest male ancestors are not in the Church." (Priesthood & Church Government, p. 269)

How, within the gospel framework, does a father become a patriarch to his family? John Taylor taught:

Every father, after he has received his patri- archal blessing, is a Patriarch to his own family; and has the right to confer patriarchal blessings upon his family; which blessings will be just as legal as those conferred by any Patriarch of the church: in fact it is his right; and a Patriarch in blessing his child- ren, can only bless as his mouth-piece. (T&S, 6:921; See also The Gospel Kingdom, p. 146)

Elder Taylor was apparently addressing himself to those who were already members of the church and who held the higher priesthood, since one cannot pronounce spiritual blessings upon the heads of others, as God's mouth-piece, without the Melchi- zedek Priesthood. (D&C 107:18) In the early days of the church many members of the church were endowed, married in the temple and held the fulness of the priesthood before they ever received their patriarchal blessings.

Daniel Tyler commented that "every faithful Elder in Israel who has received a patriarchal blessing by a legally authorized father in Israel, is, himself, by virtue of his blessing, a patriarch to his children, and without such blessing is not a recognized patriarch." (JI, May, 1880, p. 111; Article entitled "Temples") Here, brother Tyler indicates that "every faithful Elder" is "a patriarch to his children", showing that natural patriarchs must hold the priesthood.

To this idea, John A. Widtsoe added that "every man is a Patriarch who is the natural father or head of a family, if his children have been born to him under the bond of the Holy Priesthood. Therefore, each head of a properly organized family, being a Patriarch, may in his own right bless his posterity." (Priesthood & Church Government, p. 269)

Bruce R. McConkie echoed this idea by saying:

In addition to ordained patriarchs, there are also natural patriarchs. Every holder of the higher priesthood who has entered into the patriarchal order of celestial marriage---thereby receiving for himself the blessings of the patriarchs Abraham, Isaac, and Jacob---is a natural patriarch to his posterity. (MD, p. 560; 558)

President Spencer W. Kimball also taught that a man becomes a patriarch to his family through temple marriage:

Only through this power [Melchizedek Priesthood] does man "hold the keys of all the spiritual blessings of the church," enabling him to receive "the mysteries of the kingdom of heaven, to have the heavens opened" unto him (see D&C 107:18-19), enabling him to enter the new and everlasting covenant of marriage and to have his wife and children bound to him in an ever- lasting tie, enabling him to become a patriarch to his posterity forever. (Ensign/June 1975, p. 3)

What is a patriarch supposed to do in connection with his calling? John Taylor stated that patriarchs are to bless their children with patriarchal blessings according to the ancient order. The ancient order began with Adam, who, according to revelation, gathered...

...the residue of his posterity who were right-eous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing.

And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel.

And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever.

And Adam stood up in the midst of the congrega- tion; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest genera- tion.

These things were all written in the book of Enoch, and are to be testified of in due time. (D&C 107:53-57)

This ancient order shows that Adam apparently gave several blessings to his children, for prior to his death he gave them his "last blessing." He also blessed several generations of children, not just his immediate children. Additionally, Adam prophesied "whatsoever should befall his posterity unto the latest generation." As previously quoted, Eliza R. Snow stated that each father "stands as a patriarch...with invested right and power to bless his household, and to predict concerning the future, on the heads of his children, as did Jacob of old." (Women, p. 96). Finally, all these things were written down in a book. Patriarchal blessings given by natural fathers should be recorded in their own family records. Blessings given by ordained patriarchs are recorded and preserved in the church archives (DS 3:172)

In the restoration of all things, these same rights were restored to the earth. Every father who has entered the new and everlasting covenant of marriage, may bless his own children by the spirit, and prophesy upon their heads "whatsoever should befall his posterity unto the latest generation", and record these sayings in the family records. This is according to the ancient order of things. In the last days an endowed father may even declare lineage if he is inspired to do so. "Certainly we should give new and additional emphasis to the role of the father", said the First Presidency, "in giving blessings to children in the family. We think we should generally leave to the ordained patriarchs in the stakes the responsibility of declaring lineage in connection with an official patriarchal blessing, but still we could leave unlocked the door so that any father who felt

inspired to pronounce the lineage in connection with a father's blessing he was giving to his children should not be prevented from doing so." GHI, Number 21, 1976, p. 50; See also DS 3:172)

The privilege of being able to bless our posterity as Adam, Abraham and Jacob blessed theirs was lost to the world through apostacy. But in the latter-days, all the powers and blessings which rightfully belong to righteous fathers are being restored to them once again. Through the fulness of the temple ordinances men and women can once again obtain all the blessings of the fulness of the gospel that pertain to the same kind of family order which existed in the days of Adam and Eve and bless their children.

10. A Plurality of Wives

The fulness of the patriarchal order lived by Abraham included a plurality of wives. (D&C 132:34-37, 65; MD p. 219; JD 4:224, 13:200, 23:132) This law of eternal and plural marriage "was established in the earliest ages of the world's history" being "practised for two thousand five hundred years before the Law of Moses was given." (MS 22:498-499)

Though we have no direct scriptural references to Adam and Eve practicing this law, latter-day prophets have made state- ments to this effect. Brigham Young stated that polygamy had been practiced by Adam, Enoch, Noah, Abraham, Isaac, Jacob, Moses, David, Solomon, and others. (Deseret News, February 10, 1867) Joseph Smith may have taught that Adam had more than one wife. (JD 26:115-124) Heber C. Kimball said the garden of Eden "was occupied in the morn of creation by Adam and his associates who came with him for the express purpose of peopling this earth." (JD 10:235) And since the words "Adam" and "Eve" are priesthood titles given to the first man and woman of every earth, it is possible for several women to be an "Eve" on an earth. (Moses 1:34; JD 4:271; 8:243-4; 18:258-9) It was through this principle of eternal and plural marriage, that Abraham received the blessing that his seed would be as numberless as the stars in heaven, as the dust of the earth (Genesis 13:14-16; 15:5; 17:4; D&C 132:30), and as the sand upon the sea shore. (Genesis 22:17; JD 1:59-60; 4:224, 258-260) Those who have the power of eternal increase possess the power of "eternal lives", said Joseph F. Smith. (JD 20:26-31; also D&C 132:55) Those who do not receive this law enter into the "deaths", meaning they have no continuation of the seed (D&C 132:25). Although such power is promised to couples in the ordinance of temple marriage, it is not inherited by them until they have been sealed upon them by the Holy Spirit of Promise (D&C 132:19), for it is only when a couple holds the power of the fulness of the priesthood that they have the power of endless or eternal lives.

The law of plural marriage was revealed throughout time "for the express purpose of raising up to His name a royal Priesthood, a peculiar people," said Brigham Young. (JD 3:264-266) A "royal priesthood" has direct reference to kingly priesthood, or in other words, kings and priests. These royal families provide righteous lines through which the noble spirits of heaven

may come forth. (Brigham Young, JD 4:55-57; JD 9:36-40; Heber C. Kimball, JD 5:89-92) It also eradicates jealousy and selfishness when practised in holiness before the Lord. (George Q. Cannon, JD 13:197-208) Because this law is so holy and pure (Heber C. Kimball, JD 11:210-213), "it is necessary that [it] should be practiced under the auspices and control of the Priesthood." (George Q. Cannon, JD 13:201) In fact, "it belongs to this Priesthood and to none other. We are not seeking to extend it to the world nor to introduce it to other people. It is confined to the Priesthood." (Charles W. Penrose, JD 25:228-229) If the law were taught to the world at large, and they accepted it, they could still not receive it until they had embraced the gospel and become members of the Church or Kingdom of God on earth. Consequently, the law was confined to those who were members, and to no one else.

This law was restored to the earth by the prophet Joseph Smith around 1831 (D&C 132) and was lived by the righteous and faithful saints until it was suspended in 1890. The reasons for it's suspension are clear. The saints had a problem with keeping the laws and commandments of God. In 1886 the Lord said to President John Taylor: "Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my laws and the keeping of my commandments, and yet have I borne with them these many years...." (Journal of John Taylor, September 27, 1886; See also Abraham H. Cannon Journal, March 29, 1892) In June of 1890, Apostle Abraham H. Cannon remarked that "it seems to me that Salt Lake City is becoming too much like Babylon, and the growing indifference of the Saints is indeed alarming." (Journal

of Abraham H. Cannon, Vol 12:207, June 30, 1890) After the manifesto was issued by President Woodruff, which ceased all plural marriages, Elder John H. Smith said: "It may be that the people are unworthy of the principle and hence the Lord has withdrawn it." (Journal of Abraham H. Cannon, Wednesday, October 1, 1890) Then in 1901, President Joseph F. Smith stated that "it [plural marriage] was taken away from the people---like the law of consecration---because the saints rejected it." (William H. Smart Diary, 1901-1902 Book, p. 94, July 28, 1901)

The same revelation and power which restored the principle to the earth through Joseph Smith, also suspended it through President Wilford Woodruff in 1890. "Circumstances do not always place it in the power of man to enter into this covenant and these matters are left with the Lord to adjust...." said President Taylor. (Letter from President John Taylor dated January 19, 1883 to Mrs. Malinda J. Merrill; BYU Special Collections) Brigham Young had already explained that "a man may embrace the law of Celestial marriage [meaning plural marriage] in his heart & not take the second wife & be justified before the Lord." (JWW, September 24, 1871) Since 1890 we have lived in a day when the law is not required of the saints. Those who live this law do so without the sanction or approval of the Prophet or of the Lord. Groups have broken away from the church, claiming authority from John Taylor or others to live the law. But there is only one Prophet on earth who holds the fulness of the sealing keys at any given time. They cannot be held by more than one man at a time on the earth. And since the law was

originally only given to the members of the church, all those who live the law and who are not members of the church, do so in violation to the will of God as revealed through his Prophet.

Will the Lord ever lift the suspension and restore the law? Yes, but the day and the hour is unknown. President Wilford Woodruff said: "The principle of plural marriage will yet be restored to this Church, but how or when I cannot say." (Journal of Abraham H. Cannon, Vol 14:87, April 2, 1891) President Joseph F. Smith said that it would not "be restored until there is a people prepared to live [it]." (William H. Smart Diary, 1901-1902, p. 94, July 28, 1901) Since this law is directly connected with the building and redemption of Zion, it will only come when there are sufficient saints who are willing to keep all the commandments and covenants which they have made. Elder Bruce R. McConkie felt it would be restored after the beginning of the Millennium. (MD, p. 578)

Patriarchal Order, Apostasy and Restoration of the. After the days of Adam and Eve, there began to be kings and rulers instead of righteous fathers and mothers who governed the people, and soon the earth was filled with a diversity of types of kingdoms and governments. The patriarchal order was lost in apostacy and wickedness.

Whenever the gospel has been restored to the earth after an apostasy, the keys to restoring the patriarchal order have also been restored as well. This sacred governmental system, however, is never given in totality to the masses of the people. The more sacred portions of it are only given to the righteous who prove themselves worthy of the blessings, and are only administered in sacred places, set apart from the world. In olden times such places were mountain tops, groves, wildernesses and deserts--any place where the world was not. Today, those portions can only be received in temples. (DS 3:131-132, meaning the endowment, marriage sealing and fulness of the priesthood.) The temple is the only place on earth where men and women can go to have given to them all the powers, privileges and blessings that pertain to the same kind of family order that existed in the days of Adam and Eve, and to obtain in full the promise of all the blessings of Abraham, Isaac and Jacob.

When this earth is finally celestialized, the government which will operate on it will be patriarchal, just as it was in the beginning of time with Adam and Eve.

Peace In This World. In a revelation to Joseph Smith the Lord said that an individual could obtain "peace in this world, and eternal life in the world to come". (D&C 59:23) The peace spoken of is a result of having been sealed by the Holy Spirit of promise, which promise and guarantee of eternal life is like an anchor to the soul in troubled times.

"He who obtains it [the promise of eternal life] will obtain an exaltation in the celestial kingdom of our Father in heaven....They are they who are the church of the Firstborn.... This gift of eternal life in the world to come may not, of course, be fully realized during earth life" said Elder Marion G. Romney. "An assurance that it will be obtained in the world to come may, however, be had in this world. As a matter of fact, the blessings of the celestial kingdom are promised only to those who have such an assurance....The Prophet Joseph taught that one so sealed [by the Holy Spirit of promise] would have within himself an assurance born of the spirit, that he would obtain eternal life in the world to come. He urgently and repeatedly admonished the Saints of his day to obtain such an assurance by making their calling and election sure. It is this assurance within a person which brings to him the peace in this world which will sustain him in every tribulation....These fruits of the gospel---assurance that we shall obtain eternal life, peace in this world sustained by such an assurance, and finally eternal life in the world to come---are within the reach of us all....Through self-discipline and devotion we must demonstrate to the Lord that we are willing to serve him under all circumstances. When we have done this, we shall receive an assurance that we shall have eternal life in the world to come. Then we shall have peace in this world". (Marion G. Romney, IE, [November 1949], pp. 719, 752, 754)

The Savior spoke of a peace that the world could not give. He said: "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you". (John 14:27; also TPJS, p. 150)

Pentecost, Day of. Prior to the death of the Savior, the apostles had received all the ordinances of the gospel necessary for exaltation. They were no doubt baptized and received the Holy Ghost; they were ordained apostles within the Melchizedek Priesthood and received the keys of the kingdom (Matthew 10:1-10); they were endowed (Heber C. Kimball said: "When Jesus was upon the earth his time was spent in endowing the twelve apostles that they might do the things he had left undone and carry out his measures...."--T&S V [1 Nov 1844], p. 694. Also HC, VII, pp. 299-300, same date); and were married for eternity. Bruce R. McConkie said: "Paul himself was married. Of this there is no question. He had the sure promise of eternal life; his calling and election had been made sure (Teachings, p. 151)--which, according to God's eternal laws, could not have been unless he had first entered into the order of celestial marriage." (MD, p. 119) Peter, James and John were also sealed to eternal life by the more sure word and as kings and priests (2 Peter 1:19; Revelation 1:6; 5:10) and so by the same reasoning which Elder McConkie's gives, they would also have been married. Additionally, they each received the washing of the feet ordinance which made them clean "every whit" (John 13:1-10), afterwhich they received the fulness of the priesthood from the Savior, which fact Christ stated when he said: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit...that whatsoever ye shall ask of the Father in my name, he may give it to you."

(John 15:16) Similar language was used when Enoch, Moses and Nephi all received the sealing power. (Moses 1:25; 6:34; Helaman 10:4-6)

After ordaining them to the fulness of the priesthood, Christ explains that he must now leave them so that he can return as the Second Comforter, and so that the Holy Spirit of Promise can come to them as well (John 16). Christ then prays to the Father and thanks him for saving his apostles and for giving them to him. (John 17)

John admits they were anointed kings and priests unto God. (Revelation 1:6; 5:10; TPJS, p. 369) It was imperative that Christ give them the fulness of the priesthood and make them kings and priests, else the fulness would be lost again from the earth when he died. They had not yet received the anointing or endowment of the Holy Spirit of Promise, and so were commanded to tarry in Jerusalem until the day of Pentecost so as to receive it. (Luke 24:49) George Q. Cannon indicated that some or all of the twelve could have been anointed, possibly again, on the day of Pentecost. He said: "Prior to the completion of the [Nauvoo] Temple, he [Joseph Smith] took the Twelve and certain other men, who were chosen, and bestowed upon them a holy anointing, similar to that which was received on the day of Pentecost by the Twelve, who had been told to tarry at Jerusalem. This endowment was bestowed upon the chosen few whom Joseph anointed and ordained, giving unto them the keys of the holy Priesthood, the power and authority which he himself held...." (JD 13:49) John comments later that the "unction from the Holy One" did come, that it abode with them, and that it was "the promise that he hath promised us, even eternal life." (1 John 2:20, 25-27)

On the day of Pentecost the Holy Ghost, acting in his different capacities, fell upon all different classes of people in an unusual manner, according to their level of spiritual development. First, as the testifier to those who were not members of the Church, testifying to them that what they were hearing was true. The Holy Ghost testifies to non-members of the truthfulness of the words which they have read or heard from a servant of God. (Moroni 10:4-5) Non-members of the church were present at this unusual outpouring of the spirit. (Acts 2:5-40) Secondly, as the first comforter to church members who were in attendance, giving them peace, comfort and joy and other manifestations. (Acts 2:1-2. See TPJS, p. 149-150 where Joseph stated the Holy Ghost was the first comforter to all those who have been baptized.) Lastly, the Holy Ghost was 'the holy anointing', functioning as the second comforter of promise to Peter and the other brethren who had been sealed to eternal life thereby making their calling and election sure. (Acts 2:1-4) The Holy Ghost had been working with the members of the church during the days of Christ as the first comforter, but not as the second comforter of promise. The day of Pentecost became a special outpouring of the spirit to all who were there.

In our own church history, a similar pentecostal occurrence was experienced by members of the church who were attending to ordinances in the Kirtland Temple. (HC 2:427-428; Biography and Family Record of Lorenzo Snow, by Eliza R. Snow Smith, pp. 11-14) At this Pentecostal experience were 416 official members, some of which had already been sealed to

eternal life. So all three classes of people were affected: those who had been sealed up, others who had been baptized, washed and anointed only, and thirdly, "the people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple), and were astonished at what was taking place." (HC 2:428) Although all of the participants of this pentecostal experience had been baptized of water and Holy Ghost several years previous, they now enjoyed an unusual "baptism" or outpouring of the Holy Ghost. Some saw glorious visions, others beheld the face of the Savior, while others were ministered to by holy angels. (HC 2:428)

The comforter spoken of by John in chapter 14 of his record was the second comforter according to the Prophet Joseph. (TPJS, p. 150) In chapters 15 & 16, John records that this second comforter could not come to the apostles until the Savior went away, because he (Christ) was the second comforter. Also, the Spirit of Truth (or the Holy Spirit of Promise) would come and dwell within those who merited the second comforter level blessings. So on the day of Pentecost all were "baptized [or immersed] with the Holy Ghost" (Acts 1:5) according to their level of spiritual development. (Acts 2:1-47)

Priesthood, Aaronic Order of the. Concerning this priesthood, Joseph said that it consisted "of priests to administer in outward ordinances, [and that this priesthood is] made [or received] without an oath" (TPJS, p. 323) unlike the Melchizedek priesthod which is received with an oath. This priesthood "was never able to administer a Blessing but only to bind heavy burdens [the law of carnal commandments] which neither they nor their father [were] able to bear." (WJS, p. 245) It "consisted of cursings and carnal commandments and not of blessings and if the preisthood of this generation has no more power than that of Levi or Aron or of a Bishhoprick it administers no blessings but cursings for it was an eye for an eye and a tooth for a tooth. I ask was there any sealing power attending this preisthood that would admit a man into the presence of God[?] Oh no...." (WJP, pp. 245-247. Misspellings in original)

At the direction of the Lord, Aaron and his sons presided over this lesser priesthood, and the tribe of Levi ministered under their direction in the tabernacle (equivalent of a temple today), among the tribes of Israel. Those holding the Aaronic or Levitical priesthood wore special robes and clothing when they ministered in their priestly duties. Thus, not only was the Aaronic priesthood conferred upon them, they were also endowed within the Aaronic order, wore temple robes, and were enabled to minister in the ordinances of the Aaronic priesthood within the temple.

The keys and authority of this priesthood are held by the descendants of Aaron, for those who are literal descendants of Aaron "have a legal right to the bishopric, if they are the firstborn among the sons of Aaron; for the firstborn holds the right of presidency over this priesthood, and the keys or authority of the same. No man has a legal right to this office, to hold the keys of this

priesthood, except he be a literal descendant and the firstborn of Aaron." (D&C 68:15-18) The keys of this priesthood would normally pass from father to son if the father was a descendant of Aaron. But where a literal descendant cannot be found, any high priest "may officiate in the office of bishop...provided he is called and set apart and ordained unto this power, under the hands of the First Presidency of the Melchizedek Priesthood." (D&C 68:19) Such a high priest must also receive the Melchizedek portion of the endowment as well. In the last days, the keys of this Aaronic priesthood are held by the presiding bishop of the church, who serves with counselors (DS 3:92-93), until a descendant of Aaron can be found who is worthy. Those youth who are ordained to the Aaronic priesthood today function in a portion of that order. After going to the temple and receiving the Aaronic order of the endowment they then receive the fulness of that order. At one time President Young wanted to give only the Aaronic portion of the endowment and then let the brethren prove themselves first before receiving any more. For one reason or another this never materialized. But the distinction and importance of both orders is important to understand. (JD 10:309) This Aaronic order also forms a part of the complete endowment which includes the Patriarchal and fulness orders.

This priesthood permitted the children of Israel to come to the veil of the temple, but it did not permit entrance therein. It provided for the ministry of angels, but they were unable to see God nor speak to him face to face.

Priesthood, Chronology of the Fulness of the. The following shows the chronology and relationship of the Melchizedek Priesthood and the fulness of the priesthood.

Chronological Sequence of Events

Relating to the Restoration and Bestowal

of the Melchizedek Priesthood and the Fulness of the Priesthood

Including the Sealing Power

In the Days of Christ

Mark 3:14 -- Christ chooses and ordains 12 men to be apostles. He gives them the Melchizedek Priesthood, but not the fulness of the priesthood which contains the sealing power. (See also Matthew 10:1-4; Luke 6:12-16) These scriptural quotations and the one that is often quoted in John 15:16 do not refer to the same ordination since they occur nearly 3 years apart.

Matthew 16:19 -- Christ promises the sealing power to Peter, but does not yet bestow it, because it has not yet been restored by Elijah on the Mount of Transfiguration.

Matthew 17:1-13 -- Christ receives the fulness of the Priesthood (which includes the keys of sealing power) while on the Mount of Transfiguration. (See WJS, pp. 246, 307.) Peter, James and John also receive the keys of the sealing power from Elijah while transfigured on the Mount (See TPJS, p. 158), but are not yet ordained kings and priests.

John 13:1-10 -- Christ washes the feet of his apostles making them clean every whit (v. 10), in preparation for the fulness. Judas also receives this ordinance and leaves right after. (John 13:1-30)

John 14:1-27 -- The Savior instructs the apostles on the second comforter and the Holy Spirit of Promise which will teach them all things and give them peace. (See also TPJS, p. 150)

John 15:12-16 -- Christ (anoints and) ordains his apostles to the fulness of the priesthood, making them kings and priests. Through this ordination they also receive the sealing power, for this power is inherent in the fulness of the priesthood. Matthew 18:18 mentions this same event only by saying that the sealing power was given. Note Matthew 18:18 follows the appearance of Elijah on the Mount where the fulness had been given to Christ and the 3 apostles. Although Peter, James and John received the keys of the sealing power while on the Mount, they had not, up until this time, been anointed kings and priests. These two scriptural passages (John 15:12-16 and Matthew 18:18) are the accounts of the Twelve being ordained to the fulness of the priesthood, not the Melchizedek Priesthood, which had been bestowed upon them some years before. (See #1 above)

John 15:26-16:7 -- Jesus tells his apostles that he must leave them so that the Holy Spirit of Promise can come, which will seal them up to eternal life by the Holy Spirit of Promise. The day of Pentecost was the day when this took place. (See Acts 1:4-8; 2:1-4; 1 John 2:20-27; D&C 88:1-5; See Pentecost, Day of)

John 17:1-26 -- In his great intercessory prayer, the Savior gives thanks unto the Father for giving the apostles to him--- "thine they were, and thou gavest them me; and they have kept thy word....I pray not for the world, but for them which thou hast given me; for they are thine....I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled."

2 Peter 1:19 -- Peter states that he and James and John also received a more sure word of prophecy which made their calling and election sure.

Revelation 1:6; 5:10 -- John here admits that he and others had been made kings and priests unto God. (See TPJS, p. 369) They had received the holy anointing (1 John 2:20) which sealed them up to eternal life (1 John 2:25) and which bestowed upon them the Second

Comforter of Promise, which is the Holy Ghost operating in behalf of those who have been sealed up to eternal life. (1 John 2:27; See also D&C 88:1-5)

Chronological Sequence of Events

Relating to the Restoration

of the Aaronic & Melchizedek Priesthoods

and the Fulness of the Priesthood

Including the Sealing Power

From 1829 to 1844

15 May 1829 -- John the Baptist appeared and conferred the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. (D&C 13; Joseph Smith-History 1:68-70)

June 1829 -- Peter, James and John returned to the earth and ordained Joseph and Oliver apostles, bestowing upon them the Melchizedek Priesthood, the keys of the kingdom of God, and the keys of the dispensation of the fulness of times. (MD pp. 571-572; D&C 128:20; 20:2-3; 27:12-13) No sealing power was bestowed by these three ancient apostles upon Joseph and Oliver even though they held that power.

November 1831 -- As early as this date the Lord had granted power for his "disciples" whom he had "chosen" to "seal both on earth and in heaven, the unbelieving and rebellious; Yea, verily, to seal them up unto the day when the wrath of God shall be poured out...." (D&C 1:4, 8-9) The Lord also gave power to seal individuals up to eternal life: "And as many as the Father shall bear record, to you shall be given power to seal them up unto eternal life." (D&C 68:12) Until the sealing power could be restored by Elijah, the Lord allowed this power to be used on a case by case basis, by revelation.

3 April 1836 -- Elijah appeared in the Kirtland Temple and conferred upon Joseph the keys of his dispensation (D&C 110:16; D&C 2) which included "the key of the revelations, ordinances, oracles, powers and endowments of the fulness 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..." (TPJS, p. 337) This authority holds the sealing power to bind as valid all ordinances through the Holy Spirit of promise by him who is anointed to hold this power on earth. (D&C 132:7) Although the sealing power had been restored, no one was anointed and ordained a king and priest by its power until September 1843.

5 April 1841 -- Joseph Bates Noble performs the first eternal marriage for Joseph Smith and Louisa Beaman. (HR 6:221) This shows that the ordinance of eternal marriage preceded the ordinance of the fulness of the priesthood, demonstrating they are not the same.

4 May 1842 -- Joseph Smith bestows the Aaronic and Melchizedek portions of the endowment to nine men. (HC 5:1-2; TPJS, p. 237) When the endowment was received in connection with the everlasting covenant of marriage, the recipients thereby entered into the patriarchal order of the priesthood.

6 August 1843 -- Brigham Young states that no one in the Church has the fulness of the priesthood. (HC 5:527) Thus, even though the endowment had been given, and eternal & plural marriages performed, the fulness of the priesthood had not yet been given and kings and priests not yet ordained.

27 August 1843 -- The Prophet Joseph explains that an anointing and sealing in the forehead makes a person's calling and election sure as well as makes him a king and priest, hold- ing the fulness of the priesthood. (TPJS, pp. 321-323)

28 September 1843 -- Joseph and Emma receive the fulness of the priesthood. They are the first ones on earth to receive the fulness of the gospel blessings and the sealing power, and are made king and queen, priest and priestess. (Joseph Smith Diary, 28 Sep 1843; Historians Office Private Journal, 1858, kept by Wilford Woodruff, 26 February 1867)

22 November 1843 -- Brigham Young and wife Mary Ann were anointed to the fulness of the priesthood, Joseph and Hyrum officiating. (Joseph Smith Diary underdate; MS 37:66)

14 January 1844 -- Brigham Young and wife Mary Ann were re-anointed to the fulness of the priesthood. (MHBY, p. 158)

20 January 1844 -- Heber C. Kimball and wife Vilate received the fulness of the priesthood. (MHBY, p. 158)

21 January 1844 -- Parley P. Pratt received the fulness of the priesthood. (MHBY, pp. 158-159; JWW underdate)

25 January 1844 -- Orson Hyde received the fulness of the priesthood. (MHBY, p. 159)

26 January 1844 -- Orson Pratt received the fulness of the priesthood. (MHBY, p. 159)

27 January 1844 -- Willard Richards and wife Jenetta received the fulness of the priesthood. (MHBY, p. 159)

28 January 1844 -- Wilford Woodruff and wife Phoebe received the fulness of the priesthood. (MHBY, p. 159)

30 January 1844 -- John Taylor and wife Leonora received the fulness of the priesthood. (MHBY, p. 159; JWW underdate)

31 January 1844 -- George A. Smith and wife Bathsheba W. received the fulness of the priesthood. (MHBY, p. 159; Joseph Smith Diary; George A. Smith Diary underdate)

Priesthood, Fulness of the, Restored. In August of 1842, the Prophet Joseph Smith stated that this was the "dispensation of the fullness of the priesthood." (HC 5:139-140) This was significant in view of the fact that Joseph had already established several ordinances that were to be performed in a temple, but was now making reference to an ordinance that was to be in addition. The ordinance of washing of feet was revealed and administered in 1832-1833; washings and anointings were performed in 1836; the endowment was administered in May of 1842; eternal marriages were performed beginning the spring of 1841. The highest temple ordinance of the fulness of the priesthood was not administered until September, 1843. On June 11, 1843, Joseph again made reference to the fulness of the priesthood by stating that:

...the reason why the Jews were scattered and their House left unto them desolate was because they refused to be gathered that the fulness of the Priesthood might be revealed among them which never can be done but by the gathering of the people. (WJS, p. 215)

Joseph then said that:

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 command- ments and obeying all the ordinances of the house of the Lord....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 fullness of that glory, if they do not lose the whole. (TPJS, p. 308,309) The Savior fulfilled every law and received every ordinance of the house of the Lord, including the fulness of the priesthood which he received while on the Mount of Transfiguration (WJS, pp. 246, 307).

Joseph taught that by receiving the fulness of the priesthood, a man became an heir of God and a joint heir with Jesus Christ. This could only become possible by receiving all the ordinances of the house of the Lord. All who did not receive the fulness of the ordinances would come short of the fulness of the glory, if they did not lose the whole. Although the ordinance

which bestowed the fulness of the priesthood had not yet been performed, Joseph was preparing the minds of the saints for it's eventuality.

On August 6, 1843, President Brigham Young remarked:

...that if any in the Church had the fullness of the Melchizedek Priesthood, he did not know it. For any person to have the fullness of that priesthood, he must be a king and priest. A person may have a portion of that priesthood, the same as governors or judges of England have power from the king to transact business; but that does not make them kings of England. A person may be anointed king and priest long before he receives his kingdom. (HC 5:527; also JWW, underdate)

Since the ordinance of the fulness of the priesthood was not performed until September 28, 1843, Brigham Young was correct in saying that no one in the church had that fulness, including himself. No one up to this point had been anointed a king and priest and therefore no one held the fulness of the priesthood, even though the Prophet held the keys of the sealing power which Elijah restored. Here Brigham Young also explained that individuals who have not been anointed to the fulness could transact business, but the power to transact business did not give them the fulness.

In August of 1843, Joseph told the saints:

Four destroying angels holding power over the four quarters of the earth until the servants of God are sealed in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. (TPJS, p. 321. See also Manuscript History of the Church, Ms/f/315/Book E-1, August 13, 1843 as well as Joseph Smith's Diary for the same date. This quote comes from Revelation 9:1-4. The sealing in the forehead, or on top of the head [See Franklin D. Richards entry, this date, as cited in WJS, p. 241], is the same anointing and sealing that was referred to by Joseph a few weeks later.)

Those who receive a sealing in their foreheads make their calling and election sure thereby. Since celestial marriages were not performed in that manner, this sealing was something in addition to that. On the 27th of August, Joseph gave a most remarkable discourse on the three grand orders of the priesthood and the mission of Elijah, explaining how the fulness of the priesthood ordinance would make of a man a king and a priest and consequently give him the sealing power. He also connected this ordinance with making your calling and election sure:

Those holding the fulness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings. In fact, that Priesthood [meaning the fulness] is a perfect law of theocracy, and stands as God to give laws to the people, administering endless lives to the sons and daughters of Adam.... (TPJS, p. 322)

The anointing and sealing is to be called, elected and [the election] made sure. (TPJS, p. 323. Words in brackets added by President Spencer W. Kimball in the April 1978 General Conference. See The Ensign/May 1978, p. 48.)

On September 28, 1843, the Prophet Joseph and his wife Emma were anointed to the fulness of the priesthood. (WJS, p. 294, 303) Although Joseph was the senior apostle on earth and held the apostolic power as well as the sealing power of Elijah, he also had to receive all the ordinances and covenants of the fulness of the priesthood and become a king and priest himself. This was to be the first of many anointings and sealings that would follow. Hyrum Smith and his wife received this anointing on October 8th while Brigham Young and his wife received their anointings on November 22, 1843. (Joseph Smith's Introduction of Temple Ordinances and the 1844 Mormon Succession Question, M.A. Thesis, December 1982, by Andrew F. Ehat, p. 102.) President George A. Smith remarked that Joseph and Hyrum administered to Brigham Young the fulness of the priesthood ordinance. (See MS 37 [February 2, 1875]:66) Most of the other apostles and their wives received this ordinance during January of 1844 under the hand of Brigham Young, then President of the Twelve. (MHBY, pp. 158-159)

Under the direction of Joseph Smith, the ordinances of salvation and exaltation were placed in their proper order. The more sacred ordinances were given to the faithful saints only after they had dedicated the Nauvoo temple. In that temple, Brigham Young used the ordinance of the fulness of the priest- hood to seal individuals up to eternal life. After Joseph's death, Brigham Young continued to administer the ordinance of the fulness of the priesthood, which became the main vehicle through which he and succeeding prophets sealed members of the church up unto eternal life. After the exodus west the fulness of the priesthood ordinance was administered again in 1863, and then more frequently in December of 1866.

These keys of sealing are very sacred and are held "active" only by the prophet, who is the senior apostle on earth. All other members of the Quorum of the Twelve hold them "dormant". Parley P. Pratt explained that this key of the sealing power 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." (MS 5 [March, 1845]:149-153) Bruce R. McConkie reiterated this important concept by saying: "The President of The Church of Jesus Christ of Latter-day Saints holds the keys of salvation for all men now loving because he is the only one by whose

authorization the sealing power of the priesthood can be used to seal men up to salvation and exaltation in the kingdom of God." (MD, p. 411)

Prior to his death, Joseph said: "I have been permitted to seal all the keys, powers, and Priesthood upon the heads of my brethren, the Twelve Apostles, that have ever been sealed upon my head by an Prophet, Apostle, or Messenger of Life and Salvation, and now I am free. I now say unto you, the Twelve Apostles, that I now roll off the responsibility and work of the Church and Kingdom of God upon your shoulders, and now you must round up your shoulders and bear off this Kingdom...." (Testimony of Wilford Woodruff, September 21, 1883. CHO/Ms/d/ 1352/Bx 45/fd 10) This they have done and are doing. They are the guardians of these most sacred keys because they (the keys) are they which seal individuals and families up to eternal life and which open the door to receive "the mysteries of the kingdom of heaven, [and] 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) These keys enable a person to be spiritually redeemed from the fall of Adam and return once again to the presence of God, never more to go out. All who fight against those who hold the keys of life, fight against the Lamb of God.

President Ezra Taft Benson said that "Adam and his posterity were commanded by God to be baptized, to receive the Holy Ghost, and to enter into the order of the Son of God. (Moses 6:64-67) To enter into the order of the Son of God is the equivalent today of entering into the fullness of the Melchize- dek Priesthood, which is only received in the house of the Lord. Because Adam and Eve had complied with these requirements, God said to them, 'Thou art after the order of him who was without beginning of days or end of years, from all eternity to all eternity.'" (Moses 6:67; Ensign/August 1985, p. 8) Thus, it was only by being baptized, receiving the Holy Ghost, and receiving the fulness of the Melchizedek Priesthood, that Adam entered into the Order of the Son of God, and became a son of God himself. (Moses 6:68)

Anciently, those who entered this holy priesthood order were "called with a holy calling and [were] ordained [kings and priests] with a holy ordinance, and [took] upon them the high priesthood of the holy order, which calling, and ordinance and high priesthood, is without beginning or end, [and they] thus become high priests forever, after the order of the Son". (Alma 13:2-9) Not high priests in a church organization, but priests after the high priesthood order of the Son of God, meaning priests and kings.

Following the days of Adam, this priesthood was given to Enoch and so became known as the priesthood "after the order of Enoch." (D&C 76:57) The Lord also ordained Noah after this very order. (Moses 8:19 In the days of Melchizedek it was called after him because he "was such a great high priest", and because the church of his day desired "to avoid the too frequent repeti-tion of [Gods] name...." (D&C 107:2-4) and thus it was called the priesthood "after the

order of Melchizedek." (D&C 76:57) "Now Melchizedek was a man of faith, who wrought (meaning: to form, fashion or make with great care.) righteousness...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 men having this faith, coming up unto this order of God, were translated and taken up into heaven. 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". (JST Genesis 14:26-28, 32-34; JST Hebrews 7:3) President John Taylor felt this verse would make it "seem that this people [of Salem] possessed the power of translation." (M&A, p. 85)

After Moses broke the first set of tablets, he went back up onto the mount, and the Lord said to him, "Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the [fulness of the] priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them." (JST Exodus 34:1) And "they shall not enter into my presence, into my rest, in the days of their pilgrimage." (JST Exodus 34:2) "That portion [of the priesthood] which brought Moses to speak with God face to face was taken away [meaning the fulness of the Melchizedek Priesthood], but that which brought the ministry of angels remained." (TPJS pp. 180-181) The priesthood of Aaron included both an ordination and an Aaronic endowment so as to function properly in the ordinances of the temple.

Alma called this priesthood God's "holy order, which was after the order of his Son" and the people of his day were "ordained unto the high priesthood of the holy order of God." This high priesthood was "after the order of his Son, which order...[is] without beginning of days or end of years, being prepared from eternity to all eternity." (Alma 13:1-2, 6-7) All those who were called after this holy priesthood order "were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost [having received the holy anointing of the spirit], 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, exceedingly great many, who were made pure and entered into the rest of the Lord their God." (Alma 13:11-12) Entering into the rest of the Lord indicates the person has entered into "the fulness of his glory." (D&C 84:24; Hebrews 3:8-19) The word "righteousness" and phrase "rest of the Lord" are not states that can be achieved only by being baptized. These high and holy states can only be achieved by receiving the fulness of the priesthood and the anointing of the spirit. In October of 1841, the Prophet Joseph commented on the priesthood again by saying: "there are two priesthoods spoken of in the Scriptures, viz., the Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchizedek comprehends the Aaronic or

Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth; and is the channel through which all knowledge, doctrine, the plan of salvation and every important matter is revealed from heaven." (TPJS, p. 166-167) There is little doubt that the "scriptures" which Joseph is referring to is Hebrews, chapter 7. However, although "all Priesthood is Melchizedek,...there are different portions or degrees of it. That portion [or order] which brought Moses to speak with God face to face was taken away; but that [order] which brought the ministry of angels remained." (TPJS, p. 180) The fulness of the priesthood order allowed them to see and speak with God, while the fulness of the order of Aaron allowed the ministry of angels. Since the Aaronic order "remained", it demonstrates that the Aaronic order is comprehended by the fulness of the Melchizedek order.

The different portions, degrees or orders of the priest-hood are: the Aaronic, the Patriarchal and the fulness of the Melchizedek. Taking the book of Hebrews, chapter 7:1-12, as a text, the Prophet said: "there are three grand orders of priest-hood referred to here" by Paul, namely: the Aaronic (which includes the Levitical), the Patriarchal, and the fulness of the Melchizedek. (TPJS, p. 322-323) Within the church organization only two of these orders function---the Aaronic and the Melchizedek (D&C 107:1). The patriarchal order or portion of the priesthood "rightly belongs to the chosen seed, to whom the promises were made", and to whom this priesthood order will be given, thus it does not operate as an order within the church. Instead, the church was organized to build up and perfect the family or patriarchal order of the priesthood which will endure even after the church has fulfilled its vital mission. This is why temples are so important. Although the book of Hebrews, as well as Teachings of the Prophet Joseph Smith discuss these three orders of priesthood in descending order, they will be discussed here in ascending order, beginning with the Aaronic order of the priesthood. Paul the Apostle and the Prophet Joseph Smith spoke of these three orders of the priesthood in the very sequence in which they came to exist on earth. (See Hebrews 7; TPJS, pp. 322-323) The fulness of the priesthood, or ancient order, was the first to exist on earth with Adam; then the Patriarchal Priesthood Order was given to Abraham; finally the Aaronic order was given to Aaron and his family. In the last days these three orders were restored in reverse order. The Aaronic order was restored first (1829-1835), then the patriarchal (1836-1842) and then the fulness (1843-1844).

Priesthood, Melchizedek Order of the. Although Abraham entered into the patriarchal order of the priesthood by virtue of the eternal marriage covenant, he also wanted to receive "the keys of the kingdom of an endless life...." (TPJS, p. 322 Therefore, he sought for the fulness of the priesthood which Melchizedek held. Said he: "I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same...." Consequently, Abraham "became a rightful heir, a High Priest, holding the right belonging to the fathers..." (Abraham 1:2-3) A "high priest" meaning a priest and king of the high priesthood, just as Enoch and Melchizedek were priests of the high priesthood.

Joseph explained that Abraham went to Melchizedek and "gave a tenth part of all his spoils and then received a blessing under the hands of Melchesideck even the last law or a fulness of the law or preisthood which constituted him a king and preist after the order of Melchesideck or an endless life." (WJS, p. 246. Words misspelled in original.) If a person desires to "attain to the keys of the kingdom of an endless life he must sacrifice all things. When God offers a blessing or knowledge to a man and he refuses to receive it he will be damned. The Israelites prayed that God would speak to Moses and not to them; In consequence of which he cursed them with a carnal law." Realizing these things, Abraham said to Melchizedek, "I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham and sent him away. Abraham rejoiced, saying, Now I have a [fulness of the] priesthood." (TPJS, pp. 322-323. See also Genesis 14:18-21; JST Genesis 14:25-40.)

This fulness of the priesthood order is "without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, [who] abideth a priest [and king] continually." In other words, the fulness of the Melchizedek Priesthood holds power from the eternal God. It is not given through patriarchal descent; and it is as eternal as God himself, having neither beginning of days nor end of life. (TPJS, pp. 322-323, 27 August 1843; See also HC 5:554-556) The fulness of the priesthood was given only to the chosen seed. It was not given "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..." (JST Genesis 14:28-29) The man who holds this priesthood is a "son of God", just as the Savior is the Son of God. And just as the Savior is a priest after this order (Hebrews 5:6; Psalms 110:4), so is every man who holds this priesthood. (JST Hebrews 7:3) In fact, the Lord has stated that "he makes them equal in power, and in might, and in dominion. (D&C 76:96; 88:107; DS 3:132)

By August 27, 1843, the Patriarchal priesthood was still the "greatest [priesthood order] yet experienced in this church." (Franklin D. Richards "Scriptural Items"; 27 August 1843; CHO; As quoted in WJS, Ehat/Cook, p. 245) However, on September 28, 1843, the fulness of the priesthood began to be administered once again to men and women on earth. Although Oliver Cowdery, Martin Harris, Sidney Rigdon and others received initiatory ordinances in the Kirtland temple, they were not among those who received the fulness of the priesthood thereby making their calling and election sure, because the fulness of the priesthood was not given until 1843. Oliver Cowdery was excommunicated in 1838 and Martin Harris was disaffected from the church during the same year. (Joseph Fielding Smith, Essentials in Church History, p. 173) Since the fulness of the priesthood was not administered until September of 1843, neither of them remained in the church long enough to obtain this blessing. Sidney Rigdon was not given this blessing by the Prophet Joseph, and was cut off from the church shortly after the martyrdom (Pres. George A. Smith, MS 37:66) Emma Smith received it with her husband September 28, 1843, but it was never ratified in any temple subsequent to this date. All those who received the

fulness outside of the Nauvoo temple, later had the ordinance redone once the temple was dedicated.

Priesthood, Melchizedek, Relationship of to Sealing Power. In June of 1829, Peter, James and John appeared to Joseph Smith and Oliver Cowdery and conferred upon them the Melchizedek Priest- hood. Elder McConkie states they received "1. The Melchizedek Priesthood; 2. The keys of the kingdom of God, including the great commission to preach the gospel in all the world; and 3. The keys of the dispensation of the fulness of times. (D&C 27:12-13; 128:20)" (MD pp. 571-572) Among the items listed here, the sealing power was not mentioned. Joseph and Oliver did not receive that power until 1836 in the Kirtland Temple.

With the Melchizedek Priesthood, Joseph was authorized to organize the Church and Kingdom of God on earth, and to estab- lish all the priesthood offices, for the offices come forth out of the priesthood. (The Forefather Quest, p. 12) So Joseph organized the church, and put into effect the commission to preach the gospel to all the world. "All that he did was valid ...but in order that the binding power should come which is recognized in the heavens, and by which we pass by the angels and the Gods to exaltation, it had to come from Elijah, who held that power upon the face of the earth...." (Joseph Fielding Smith, Elijah the Prophet, p. 36)

"The Priesthood revealed by Elijah was not that of the Aaronic nor the Melchizedek, because the first was bestowed by John the Baptist, and the second by Peter, James and John. What was the power of Priesthood given to Joseph and Oliver by Elijah? And why was he reserved for this important mission? The keys held by Elijah, and restored by him, were the keys of the sealing power of the Priesthood." (Saviors on Mount Zion, pp. 73-74) The sealing power is inherent within the fulness of the priesthood, and the fulness of the priesthood is only held by those who have been sealed in temple marriage and have subse- quently received a holy anointing and been ordained kings and priests. (TPJS, p. 322; MD p. 425; 119; The Principles and Practice of Genealogy, pp. 29-30; JD 13:49)

Priesthood, Oath and Covenant of the. In Section 84, the Lord reviewed how the fulness of the priesthood was brought to earth, and how it was passed from generation to generation. He stated that this priesthood would bring a person into the presence of God, that this blessing had been offered to the children of Israel, but they had rejected it. Therefore, the Lord took the fulness of the priesthood out of their midst and left the Aaronic order of that priesthood with them.

The oath and covenant of the priesthood deals directly with the fulness of the Melchizedek Priesthood. Those who are ordained to the priesthood within the church receive a portion of the Melchizedek Priesthood, as Brigham Young explained. (HC 5:527) But the fulness cannot be obtained outside of the temple and is administered by an anointing and ordination.

(See Priest-hood, Fulness of the, Restored; and Priesthood, Melchizedek Order of the) With this in mind, we will now examine the verses which deal with the oath and covenant.

V. 33---"For whoso is faithful unto the obtaining these two priesthoods of which I have spoken..." meaning the fulness of the Aaronic and Melchizedek orders, "...and the magnifying their calling ..." meaning performing the duties assigned to those priesthoods by priesthood leaders, "...are sanctified by the Spirit unto the renewing of their bodies." (D&C 84:33)

V. 34---"They become the sons of Moses and of Aaron..." The Aaronic order of the priesthood was all that was given to the children of Israel. Aaron presided over that priesthood and Moses gave the laws from God. Those who enter this order today enter the same order that existed in their day, and are expected to magnify their callings within this priesthood as they are called upon. In this way they become the sons of Moses and of Aaron. This priesthood order is a portion of the fulness of the priesthood.

"...and the seed of Abraham..." Jehovah blessed Abraham that "as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father..." (Abraham 2:8-11) Today, all those who join the church through baptism of water amd the Holy Ghost become the seed of Abraham. If the blood of the new convert is not of Abraham, the Holy Ghost will "purge out the old blood, and make him actually of the seed of Abraham." (TPJS, p. 150) Later, by entering the new and everlasting covenant of marriage, a husband and wife can receive the promise of all the blessings of Abraham, Isaac and Jacob. Those who enter this order of the priesthood enter the same order that Abraham belonged to before he received the fulness of the priesthood. They hold the same power that Abraham held in days of old and are counted as his seed.

"...and the church and kingdom, and the elect of God." After receiving the fulness of the Aaronic and patriarchal priesthoods (by receiving the endowment and temple marriage), the faithful person can then receive the fulness of the Melchizedek priesthood through an "anointing and sealing" which is subsequent to temple marriage. Such is not offered except to those who have been judged by God to have been true and faithful in all things. (D&C 105:35-36) These are they who have become members of the church of the Firstborn, the kingdom of God, and are called the elect of God. Such individuals have made their calling and election sure. (See Elect of God; Firstborn, Church of the; God, Kingdom of)

Vs. 35-37---"And also all they who receive this priesthood [meaning the fulness of the Melchizedek Priesthood] receive me, saith the Lord; For he that receiveth my servants receiveth me; And he that receiveth me receiveth my Father." Those who receive the fulness of the Melchizedek priesthood have power to approach the throne of grace (Hebrews 4:16), petition the heavens, and receive the Savior of the world as his second comforter. To his original twelve apostles, the Lord said: "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me." (Matthew 10:40) The Savior promised: "If a man love me, he will keep my

words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14:23) The appearance spoken of here is a personal appearance, and does not mean that Christ will dwell within the heart. (D&C 130:3) Joseph Smith made it plain, that after a person has made his calling and election sure, "then it will be his privilege to receive the other Comforter..." (TPJS p. 150) which is Christ himself. He explained further that "when any man obtains this last Comfor- ter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God...." (TPJS p. 151) It is important to note that following the visit of Christ to America, the people "had Christ for their shepherd; yea, they were led even by God the Father." (Mormon 5:17) This is no doubt about the level a person must be on in order for God the Father to teach the person of the covenant which he holds in reserve for the very faithful. (D&C 84:47-48) Therefore, those who receive the Lord's servants (which are his prophets and church leaders), will be enabled to receive him; and those who receive him will also receive the Father. The Savior said that "no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and they to whom the Son will reveal himself; they shall see the Father also." (JST Matthew 11:27)

V. 38---"And he that receiveth my Father receiveth my Father's kingdom; therefore all that my Father hath shall be given unto him." By receiving the fulness of the Melchizedek priesthood, and then receiving the Son and the Father, a priesthood holder will be given all that the Father has. This is according to the oath and covenant of the Father and is the promise of heirship to the priesthood holder. This is where the he becomes an heir of God as a son of God---a joint-heir with Christ who is the Son of God, who inherits all that the Father has. Thus, one could say that the oath and covenant of the priesthood is the oath and covenant of heirship. This revelation (D&C 84:33-39) establishes the terms and conditions which a priesthood holder must comply with so that he can come to be a recipient of all that the Father has.

Sons receive their inheritance from their father. Servants do not inherit anything. They are not guaranteed anything. They do not share in the wealth, glory and power of the master of the house, or of the king. Sons, on the other hand, inherit all that the father, or king possesses. Since Christ is the only Son who never strayed, he will inherit all that the father has. But through obedience to the laws and ordinances of the gospel, a faithful priesthood bearer will be able to advance from the

tives Seminar, 3 April 1987) President N. Eldon Tanner stated that "priesthood correlation is to prepare for the second coming of Jesus Christ." (Priesthood Genealogy Committee Meeting minutes, January 1964) It was felt by some members, that the reason why the city of Enoch was translated was because they had the correlation program, and that this same program had been restored to the Latter-day Saints for the same purpose. ("Every Man In His Place...", BYU Six Stake Fireside Address, January 3, 1965, BYU Pub., pp. 10, 13)

Pure. (See Holy) The word pure is defined as being free from that which adulterates, taints or impairs. It is unmixed, clear. It is free of defects, perfect, faultless, blameless, and free from sin or guilt.

James taught the saints: "purify your hearts, ye double minded." (James 4:8) Purification of a person's heart causes his mind to become single to God. He eliminates the tendencies to want to be in the world and of God at the same time. He separates out the purity of godliness from the dross of the world. When a person's mind becomes single to God, then his heart becomes pure. "And blessed are all the pure in heart, for they shall see God." (3 Nephi 12:8. Compare D&C 88:68) It is in Zion where the pure in heart shall dwell." (D&C 97:21) Those who are not pure at the second coming shall not be able to abide the day. (D&C 38:8) The process of becoming pure begins at baptism and culminates when the person is pronounced free of all sin. Only those who are "purified and cleansed from all sin" are made "possessor of all things." "And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done." (D&C 50:28-29)

Moroni taught the people to "cry mightily unto the Father in the name of Jesus, that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day." (Mormon 9:6)

Redeemed, Doctrine of. After his rebirth experience, Alma the Younger stood upon his feet and stated: "I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit." He added that all must be born again, and thereby be "redeemed of God, becoming his sons and daughters" in order to inherit the kingdom of God. (Mosiah 27:24-26) There is more to being "redeemed of God, becoming his sons and daughters" than repentance and baptism.

In the gospel sense, redeem means "to ransom, to buy back or repurchase, to get back, to recover as by paying a fee, to rescue or liberate from captivity or bondage, to deliver or to save in any manner, to deliver from sin and its penalties, as by a sacrifice made for the sinner." (Webster's Dictionary, 2nd edition; pub. 1971, p. 1512) Christ paid the ransom price for all sinners who would repent and come unto him by accepting in full the gospel ordinances and covenants. Everyone will be resurrected and be given the blessing of immortality, or the power to live endlessly, but eternal life is only for those who receive and live the fulness of the gospel.

Before the fall of Adam, man dwelt in the presence of God. After the fall, man was shut out of his presence, both physic- ally and spiritually. It was the mission of Christ to rescue us from that fall and bring us back to God. In this way mankind would be redeemed from the fall. Thus, Christ is the Redeemer---the person who would redeem, or rescue mankind from the effects of the fall both physically & spiritually. (See Ephesians 1:7; 4:30; Hebrews 9:12; 2 Nephi

2:6; Mosiah 16:6; 18:2; Alma 11:41; 12:25; 3 Nephi 9:17; 9:21; D&C 88:16; 124:124) Although resur- rection is a free gift to all mankind, there will be a differ- ence in the glory that resurrected bodies will have. Physical redemption (or resurrection) is a free gift to all mankind, while spiritual redemption depends upon the faith and works of each person.

The reality of coming back into God's presence, thereby being spiritually redeemed, was taught by the Lord to the brother of Jared. After conversing with the brother of Jared through the veil, the Lord said to him, "because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you." (Ether 3:13) It was because he was redeemed from the fall that the brother of Jared was able to come back into the Lord's presence.

In addition to being redeemed by God himself, redemption can also come by receiving all of the ordinances of the house of the Lord. President Brigham Young said:

There will be hundreds of [temples] built and dedicated to the Lord. This [Salt Lake] Temple will be known as the first Temple built in the mountains by the Latter-day Saints. [Although it was not the first one completed, it was the first one they began working on.] And when the Millennium is over, and all the sons and daughters of Adam and Eve, down to the last of their posterity, who come with the reach of the clem- ency of the Gospel, have been redeemed in hundreds of Temples through the administration of their children as proxies for them, I want that Temple still to stand as a proud monument of the faith, perseverance and industry of the Saints of God in the mountains, in the nineteenth century. (JD 10:251)

President Joseph F. Smith received by revelation the fact that "the dead who repent will be redeemed, through obedience to the ordinances of the house of God." (D&C 138:58) The Prophet Joseph taught that the saints are to become saviors on Mount Zion by building temples "and going forth and receiving all the ordinances, baptisms, confirmation, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them. (TPJS, p. 330) If the dead are redeemed through the ordinances of the temple, then so are the living.

The only way to fully be spiritually redeemed and come back into the presence of the Lord, like the brother of Jared, is to be promised exaltation and the blessings which are associated with it. Joseph Fielding Smith said: "Many places where you see the word redemption or where you see the word salvation it means exaltation, or in other words salvation in the kingdom of God" (DS 2:11) Therefore, it is essential to obtain all the ordinan- ces of the house of

the Lord including temple marriage and the fulness of the priesthood, as well as press forward until the more sure word of prophecy is obtained.

Being redeemed of God relates directly with the concept of becoming a son or daughter of God. The path which leads to this high status of sonship with God first begins with being a child of Christ. The scriptures and writings of the Prophets point out that there is a difference between being a child of Christ and a child of God. (See Christ, Sons and Daughters of; God, Sons and Daughters of)

Redemption, Plan of. The Prophet Joseph Smith once said that "happiness is the object and design of our existence and will be the end thereof if we pursue the path that leads to it." (TPJS, p. 255) This path is known as the plan of redemption. It's purpose is to bring mankind back into God's presence, thereby enabling him to partake of immortality and eternal life. True and lasting happiness is only found by following this path.

After they transgressed the law, the Lord cast Adam and Eve out of the Garden of Eden, or paradisiacal glory. They could no longer openly commune with their Maker, nor see him face to face as before. They were now in a fallen, telestial condition, and unless provisions were made to redeem them from this fall, mankind was doomed to the physical grave and to be eternally banished from the Lord's presence.

Because of the fall, man could not save himself. Therefore a Savior was provided to redeem him from that fall. As the Redeemer, Christ gave himself as a ransom so that all could receive a resurrection from the grave, thus overcoming the physical death. Additionally, the atonement of Christ made it possible for all mankind to be redeemed spiritually from the fall. "For as in Adam all die, even so in Christ shall all be made alive." (1 Corinthians 15:22) This not only refers to physical life, but to spiritual as well.

Righteousness. Righteousness is the quality or condition of being without sin, or just. Christ said that he had not come to call the righteous, but the sinner to repentance. (Matthew 9:13) If a righteous person had sins, then he would be a sinner. Therefore, righteousness and wickedness are opposites. "And the righteous shall be gathered on my right hand unto eternal life; and the wicked on my left hand will I be ashamed to own before the Father." (D&C 29:27) The wicked "shall go away into everlasting punishment: but the righteous into life eternal." (Matthew 25:46)

At the crucifixion of the Savior it was a centurion who recognized that Christ "was a righteous man." (Luke 23:47) John said that he had "an advocate with the Father, Jesus Christ the righteous." (1 John 2:1) It was by offering a more excellent sacrifice to God that Abel "obtained

witness that he was righteous." (Hebrews 11:4) And the "effectual fervent prayer of a righteous man availeth much." (James 5:16)

The righteous will inherit the kingdom of God (2 Nephi 9:18) and their names will be found written in the book of life. (Alma 5:58) It was Paul who said that there was a "crown of righteousness" laid up for him at the last day (2 Timothy 4:8) and the Lord has promised a "crown of eternal life" to all who work righteousness. (D&C 20:14) Those who complete the rebirth process of water and spirit, and are cleansed by blood, come to a state of righteousness and are redeemed of God. (Mosiah 27:25; Moses 6:59)

It was the Zion of Enoch that dwelt in righteousness (Moses 7:18) and in the last days the Lord will again "raise up unto [himself] a pure people, that will serve [him] in righteous- ness." (D&C 100:16) Those who are full of charity and virtue shall gain confidence "in the presence of God" and the "Holy Ghost shall be [their] constant companion and [their] scepter [shall be] an unchanging scepter of righteousness and truth." (D&C 121:45-46) When this earth becomes a glorified sphere it will become the home of the righteous. (D&C 88:16-26)

Those "who do hunger and thirst after righteousness...shall be filled with the Holy Ghost." (3 Nephi 12:6) And if a person will patiently "continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God...the Lord will soon say unto him, Son, thou shalt be exalted." (TPJS, p. 150) He will finally make his calling and election sure and be classified among the righteous.

Thus the word "righteous", in the full sense, depicts a person who is clean every whit, and keeps all the commandments. Most members of the church are on the road to obtaining full and complete righteousness.

Sanctification. The word sanctification comes from the latin word sanctificatio and means to make holy; consecrated; set apart for sacred services. To sanctify means to make holy; specifically, (a) to make free from sin; to purify; (b) to set apart as holy; to consecrate. President Brigham Young said that sanctification "consists in overcoming every sin and bringing all into subjection to the law of Christ" (JD 10:173). Orson Pratt taught that Zion could only become great by becoming sanctified. He then asked: "When shall we begin, Latter-day Saints, to carry out the law of God, and enter upon the process necessary to our sanctification?" (JD 17:112-114).

Those who have become sanctified have separated themselves from all that is impure and are committed to living righteously. The Holy Ghost has purged them of their iniquity, or the effects of sin, and they are clean and holy. As a result their bodies become a "temple of God" where the spirit dwells. If a person who is clean and holy defiles himself again, "him shall God destroy; or the temple of God is holy, which temple ye are." (1 Corinthians 3:16-17) The Lord

will not dwell in unholy temples. (Mosiah 2:37) Thus Enoch spoke of becoming "sanctified from all sin" so that the person might have the Comforter and thereby "enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory." (Moses 6:59-61)

Concerning sanctification, Alma said that all those who became priests after the order of his Son...

...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 [clean from the blood of this generation], being pure and spotless before God [clean every whit], could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God [which rest is the fulness of his glory]. (Alma 13:2, 11-12 & D&C 84:24)

Moses wanted "to sanctify his people that they might behold the face of God" but because they hardened their hearts they were not allowed to enter his rest while in the wilderness. (D&C 84:23-24) In modern revelation the Lord explained that although there are many "called", only those who have been "chosen" will be sanctified." (D&C 105:35-36) And only after the saints have become sanctified will they be able to reclaim the lands of Jackson County. (D&C 105:30-31)

In 1832 the Lord told Joseph Smith and a small group of individuals that he had recorded their names "in the book of the names of the sanctified, even them of the celestial world." And because of this they received a second comforter which "is the promise which I give unto you of eternal life, even the glory of the celestial kingdom; which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son." (D&C 88:1-5)

Those who hold the Melchizedek Priesthood can only become sanctified by magnifying their callings in the priesthood. By so doing their bodies become renewed. (D&C 84:33) And just as individuals are sanctified, the earth will also follow the same pattern as man. When the earth has finally become immortal and has entered into its "eternal state", it will be classified as a "sanctified" orb. (D&C 77:1; 130:9)

In the scriptures, the Lord has commanded the saints to become sanctified: "Sanctify the Lord God in your hearts..." (1 Peter 3:15) "Sanctify yourselves and ye shall be endowed with power..." (D&C 43:16) "Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you..." (D&C 88:68)

Sanctification comes through the power of the Spirit from the Father. John spoke of those whom the Father hath sancti- fied (John 10:36) and Jude wrote his epistle "to them that are sanctified by God the Father." (Jude 1:1. See also Ezekiel 20:12) Christ prayed that the Father would sanctify those who "are not of the world" through the truth (John 17:16-17), and Paul talked of "salvation through sanctification of the Spirit and belief of the truth." (2 Thessalonians 2:13) Peter spoke to the elect who had been sanctified by the spirit, stating that they had a "lively hope...to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven" for them. (1 Peter 1:2-4) Those who are sanctified are to "take heed" lest they "fall from grace and depart from the living God." (D&C 20:32-34)

Moroni counseled the saints to "come unto Christ and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ....[and] if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot." (Moroni 10:32-33)

Thus we see that sanctification is not something that occurs at baptism. Rather it is a state of holiness and cleanli-ness that is achieved only after righteous living, being clean- sed from all sins, and purified by the power of the Holy Ghost.

Sealing To Eternal Life. Within the gospel of Jesus Christ it is possible for a person to obtain a guarantee of eternal life---that he or she will be exalted in the celestial kingdom. Such a guarantee can be obtained by making one's calling and election sure to eternal life in either of two ways: (1) By receiving the more sure word of prophecy, or (2) by receiving the fulness of the priesthood through priesthood ordinance. Eternal life is obtained by living a righteous life, keeping all the covenants and commandments of God. The seal to eternal life is the fruit of such a life and is given to both the living and the dead who are worthy.

The concept of being sealed to eternal life was a doctrine that was taught and practiced early in the church. In the summer of 1828 the Lord revealed that he would gather his people if they would not harden their hearts, so that they might come and partake of the waters of life freely. (D&C 10:65-66) Both the tree of life and the waters of life are mentioned by John as existing in the presence of God. (Revelation 22:1-2; See also 1 Nephi 8)

In February 1829 the Lord spoke of the importance of serving the Lord with all ones' heart, might, mind, and strength, so "that ye may stand blameless before God at the last day." Since mankind is separated from God because of his sins, the Lord revealed how a person could "stand blameless" or sinless before him. Also emphasized was faith, hope and charity, and the

development of the inner fruits of the spirit mentioned by Peter. (D&C 4:2-6) The Lord also added humility and diligence as being essential.

In March, 1829 the Lord promised Joseph that he would grant unto him eternal life, if he would be firm in keeping the commandments. (D&C 5:22) Then in April of this same year Joseph was told that if he would do good and be faithful to the end that he would receive the gift of salvation, stating "there is no gift greater than the gift of salvation." (D&C 6:13) At the end of the revelation, the Lord said to Joseph and Oliver: "Behold the wounds which pierced my side, and also the prints of the nails in my hands and feet; be faithful, keep my command- ments, and ye shall inherit the kingdom of heaven." (D&C 6:37) It is very possible that at this early date both brethren were allowed to view the wounds of the atonement through the urim and Thummim (Preface, D&C 6)

On May 15, 1829 Joseph and Oliver received the Aaronic Priesthood under the hands of John the Baptist. This was the beginning of the fulfillment of the promises and commands which Joseph had been receiving for the past several months. It was at this point that Joseph was baptized for the remission of his sins. Within a short period of time after this Joseph received the Melchizedek Priesthood under the hands of Peter, James and John. Although the exact date of the restoration of the Melchizedek Priesthood is not known, we do know that by April of 1830 Joseph had already been ordained an apostle. (D&C 20:2) So the higher priesthood would have been restored sometime prior to this. Bruce R. McConkie stated this priesthood was restored in June, 1829. (MD, pp. 571-572) It is important to remember here that Peter, James and John did not restore the sealing power. That was done by Elijah in 1836, but the restoration of the holy Melchizedek Priesthood was the first step in obtaining the fulness of the priesthood and being sealed to eternal life.

In September 1830, the Lord forgave the sins of Joseph Smith and other elders present. (D&C 29:3) Although Joseph and others had already been baptized for a remission of their sins, this event demonstrated that future sins still must be forgiven and that Christ can forgive all sins. It also emphasized the point that in order to enter the Lord's presence a person must be free of sin. Being clean and pure is essential to re-entering God's presence.

In December 1830 Joseph was told that he and others may become the "sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one." (D&C 35:2) This is one of the early statements which deals with the ordinance of the fulness of the priesthood and the more sure word of prophecy, for this is the way in which sons of God are created. (DS 2:37-42; D&C 76:58; Moses 6:67-68)

In a revelation given in January 1831, the Lord told Joseph that He was "in his midst" but that he could not see him. (D&C 38:7) A month later the saints were told to become clean before him, so as to purge out iniquity from among them that they might be a pure people. He desired to gather his people out from the nations of the earth, "as a hen gathereth her chickens under her

wings,.." so that he could bestow upon them "glory and honor and the riches of eternal life..." but they would not. (D&C 43:9-14, 24-25)

Finally, in 1831, individuals began to be sealed to eternal life. At a meeting early in February 1831, Joseph sealed several saints to eternal life, saying to the saints who had gathered that the Lord Jesus Christ was in their midst "and had given you all to me and commanded me to seal you up unto eternal life, that where he is you may be also, and if you are tempted of Satan, say, 'Get thee behind me, Satan; my salvation is secure.' (Journals & Memoirs of Mary E. Lightner, pp. 2-3; See also YWJ, December 1905, pp. 556-557)

It was in May 1831 that the saints of the Colesville Branch began to live the law of consecration that had been revealed by the Lord. (Ensign/January 1979, pp. 20, 23) Later, in the early summer of this year, these members were sealed up to eternal life. (JJK, underdate)

In August 1831 the Lord forgave the sins of the saints who had assembled (D&C 61:2), and stated that by preaching the word among the congregations of the wicked their garments could become spotless before him. (D&C 61:34) The Lord also forgave the sins of other individuals who bore their testimonies to the world. (D&C 62:3) The Lord not only emphasized that individuals must become clean from sin, but he also told the saints how to do it.

At the October 1831 General Conference of the Church, held in Ohio, Joseph Smith taught:

...the order of the priesthood is that they have power given them to seal up the saints unto eternal life. And said it was the privilege of every elder present to be ordained to the high priesthood [meaning, be ordained high priests].

Bro. Daniel Hanton said that he had a long time since covenanted to do the will of God in all things and remarked that it was his desire to be sealed [up to eternal life] with the Holy Spirit of promise. [To be sealed by the Holy Spirit of promise is to be sealed up to eternal life. The terms are synonymous in this case. (See also D&C 124:124; 132:7, 19, 26; 76:52-53; Ephesians 1:13)]

Bro. Joseph Smith, Jun. said...Until the Saints had perfect love they were liable to fall. When they had a testimony that their names were sealed in the Lamb's Book of Life, they had perfect love, and then it was impossible for false Christs to deceive them. (Record p. 11, October 25, 1831; JH under date; TPJS p. 9)

The high priesthood spoken of here by Joseph is the high priesthood which was after the order of Melchizedek, which was after the order of the covenant which God made with Enoch,

which was after the order of the Son of God. Although Joseph did not yet have this power of priest and king, he had learned of it initially in the Book of Mormon (Alma 13) and later during his revision of the Bible (JST Genesis 14). He was herein using familiar terminology to describe an order of priesthood which existed on earth but which had been lost due to wickedness, and which, up to this date, had not yet been restored to the earth.

Joseph's remark recorded here in the Far West Record does not change the basic overall practice of sealing individuals by the priesthood through revelation.

On October 25, 1831, Jared Carter was laboring in the vicinity of Benson, Vermont and stated that while praying with some of the saints "the spirit rested down upon us...and it appeared to me that the Church of Christ in the locality was sealed up to the Lord, and it was likewise made plain to me that every one of us present should meet again in Zion." (JH, September 27, 1832) Again, notice the spirit revealed this.

In November 1831 the saints were told they were not able to endure the presence of God, neither the presence of angels at this time. They were therefore to continue in patience until they became perfected. (D&C 67:10-14)

In a revelation given through the Prophet Joseph in November 1831, at the request of Orson Hyde, Luke S. Johnson, Lyman E. Johnson, and William E. McLellin, the Lord revealed to them that "of as many as the Father shall bear record, to you [meaning, to those individuals whose names are mentioned here in the revelation] shall be given power to seal them up unto eternal life." (D&C 68:7-12; HC 1:227-229) This was the basic pattern which Joseph had been following from the beginning. Since the sealing power of Elijah had not yet been restored, it required a special revelation by the spirit before a person or persons could be sealed up to eternal life. Some of these individuals mentioned in this revelation exercised this privilege, as will be seen later.

Additionally, these comments by the Lord also coincide with the Lord's statement in Section 1 of the Doctrine and Covenants wherein He said: "And verily I say unto you, that they [the chosen ones, v. 4] who go forth, bearing these tidings unto the inhabitants of the earth, to them is power given to seal both on earth and in heaven, the unbelieving and rebellious; Yea, ver- ily, to seal them up unto the day when the wrath of God shall be poured out upon the wicked without measure." (D&C 1:8-9) Again, until the sealing power could be restored to the earth, the Lord was allowing the saints to perform sealings based upon special permission and revelation from him. This practice was not uncommon during the restoration. The Lord allowed baptisms for the dead outside of a temple until one could be built. He allowed the endowments to initially be given outside of a temple until Nauvoo could be finished. The same is true of the fulness of the priesthood. So it was not unusual for the Lord to grant permission for the saints to use the sealing power until he could send Elijah the Prophet, which would happen just as soon as the Kirtland temple was completed.

In December 1832, the Lord commanded the Prophet to organize a school of the prophets, and commanded the ordinance of washing of feet to be a part of that school. (D&C 88; HC 1:302) Although the Lord revealed that the ordinance of washing of feet was for the purpose of cleansing individuals from "the blood of this generation" (D&C 88:138-139), Joseph also used it as a means by which he sealed it's recipients up to eternal life. The school of the prophets assembled in conference on January 23, 1833, 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....

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 of redemption. (HC 1:323-324)

If a person sins willfully, as Sidney Rigdon did in 1844, he will be delivered over to the buffetings of satan and will stay there until he fully pays for his sins, which becomes his day of redemption or deliverance (D&C 132:26).

About two or three weeks after this initial organization of the school of the prophets both the Father and the Son appeared in one of their meetings. Zebedee Coltrin, who was a member of the early school of the prophets, remarked that after the opening of the school: "when we were all together, Joseph having given instructions, and while engaged in silent prayer, kneeling, with our hands uplifted each one praying in silence, no one whispered above his breath, a personage walked through the room from East to west, and Joseph asked if we saw him. I saw him and suppose the others did, and Joseph answered that is Jesus, the Son of God, our elder brother. Afterward Joseph told us to resume our former position in prayer, which we did. Another person came through; He was surrounded as with a flame of fire. He (Bro. C[oltrin].) experienced a sensation that it might destroy the tabernacle as it was of consuming fire of great brightness. The Prophet Joseph said this was the Father of our Lord Jesus Christ. I saw Him. When asked about the kind of clothing the Father has on, Bro. Coltrin said; I did not discover His clothing for He was surrounded as with a flame of fire, which was so brilliant that I could not discover anything else but His person. I saw His hands, His legs, his feet, his eyes, nose, mouth, head and body in the shape and form of a perfect man. He sat in a chair as a man would sit in a chair, but this appearance was so grand and overwhelming that it seemed I should melt down in His presence,

and the sensation was so powerful that it thrilled through my whole system and I felt it in the marrow of my bones. The Prophet Joseph said: Brethren now you are prepared to be the Apostles of Jesus Christ, for you have seen both the Father and the Son, and know that They exist and that They are two separate Personages." (Minutes) Those assembled had already been sealed up to eternal life in the January 23rd meeting, and were now participating in greater blessings and manifestations initiated by the Prophet Joseph.

In August 1833 while Orson Pratt and Lyman Johnson were ministering in the area of Charleston, Vermont, they met with the Church and with brethren from some of the other towns, and unitedly they called upon the Lord "and the Lord heard their prayers and moved upon his servant Lyman Johnson by the power of the Holy Ghost to seal them up unto eternal life. After this, the brethren arose one by one and said that they knew their names were sealed in the Lamb's Book of Life, and they did all bear this glorious testimony save two or three." (Pratt, August 26, 1833)

About 10 days later, Orson Pratt and Lyman Johnson sealed the members of the church at Bath, New Hampshire, Conn., to eternal life. (Pratt, September 8, 1833)

In December of this year, the Prophet and a number of the leading Elders of the Church assembled in the printing office which had just been built, at which time the office was dedica- ted by the Prophet Joseph Smith. At this meeting, Joseph blessed the members of his family, including his father and mother, and his brothers Hyrum and William. In the blessings they were told that they would have eternal life. (TPJS, pp. 38-41)

During this period of time in which saints were being sealed to eternal life, Joseph was also teaching the saints concerning membership in the church of the Firstborn and the importance of being worthy of a seat at the wedding feast. (TPJS, pp. 47-68)

In May 1834, members of Zion's Camp were all called together and were sealed up to eternal life. (McBride, Underdate)

In February 1835, Parley P. Pratt was ordained an apostle and was told: "Thy sins are forgiven, and thy name written in the Lamb's Book of Life." (HC, p. 192. Autobiography of Parley Parker Pratt, p. 119) The newly ordained quorum of the Twelve then received the charge to "never cease striving until you have seen God face to face. Strengthen your faith; cast off your doubts, your sins, and all your unbelief; and nothing can prevent you from coming to God." (HC 2:195-196) Although they had been ordained apostles, Oliver Cowdery instructed them that their ordination was not yet complete "til God has laid His hand upon you. We require as much to qualify us as did those who have gone before us".... (HC 2:196)

It is important to mention here that none of the sealings that had taken place so far had sealed up couples, as husband and wife, to eternal life. The sealings at this point were dir- ected at individuals, not families. The powers of Elijah which contained the "powers and endowments

of the fulness of the priesthood" by which families could be sealed together, did not return until Elias and Elijah brought them back in 1836 at the Kirtland temple. (D&C 110:13-16; DS 3:127)

In April of 1836, Elijah the Prophet appeared in the Kirtland Temple and gave to Joseph Smith and Oliver Cowdery the sealing power and revealed how it could be used to seal together individuals into families, and husbands and wives to eternal life. However, even though this power was restored in 1836, it was not until 1841 that the Prophet began sealing couples in eternal marriage, and 1843 when couples were ordained kings and priests, queens and priestesses.

Beginning in 1839, Joseph began using the term "making your caling and election sure" in connection with being sealed to eternal life. (TPJS, pp. 149-151) Prior to that time the concept of "calling and election" apparently did not exist in the minds of the saints as such, although being sealed up to eternal life did. But when the Prophet gave his discourses on the two comforters in 1839, he equated the concepts of being "sealed up to eternal life" and "making your calling and election sure" as being one and the same. Later, in 1843 Joseph also connected the phrase "calling and election" with the anointing and sealing to eternal life by ordinance. (TPJS, pp. 322-323)

By 1844, the saints had been involved in being sealed up to eternal life in a number of ways: (1) revelation from the spirit (D&C 68:12); (2) direct revelation to the person from God (the more sure word of prophecy); (3) the ordinance of the washing of feet; and (4) the fulness of the priesthood ordinance which was first administered in September, 1843.

Sealing Power. (See Priesthood, Power of the Fulness of the) The sealing power is inherent within the fulness of the Melchizedek Priesthood and was restored to the earth by Elijah the Prophet in 1836. All those who receive the fulness of the priesthood also receive the sealing power. The Prophet holds the keys of the sealing power, and no one can use the power to seal without his authorization. (See Priesthood, Fulness of the, Restored) He authorizes sealers to act in his behalf in temples to seal couples and families together, both the living and the dead. But sealers only hold a portion of the full sealing power of Elijah.

In addition to being used to seal families together, the sealing power can also be used to control many things, including the elements. Every one who is "[anointed and] ordained after this order and calling should have [the sealing] power, by faith, to break mountains, 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". (JST Genesis 14:26-35) Other scriptural accounts include the experience which Nephi had when, after having proven himself faithful in all things, the Lord said to him "I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary

to my will." (Helaman 10:5 (1-10)) The Lord trusted Nephi so implicitly that He granted His sealing power to him, and told him that whatever he did would be honored by God and would come to pass. Moses was given this same sealing power when the Lord said to him: "Blessed art thou, Moses, for I, the Almighty, have chosen thee, and thou shalt be made stronger than many waters; for they shall obey thy command as if thou wert God." (Moses 1:25) Enoch was told: "Behold my Spirit is upon you, wherefore all thy words will I justify; and the mountains shall flee before you, and the rivers shall turn from their course; and thou shalt abide in me, and I in you; therefore walk with me." (Moses 6:34) In fulfillment of this promise, Enoch "led the people of God, and their enemies can to battle against them; and he spake the word of the Lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness; and all nations feared greatly, so powerful was the word of Enoch, and so great was the power of the language which God had given him." (Moses 7:13)

This same power is available to all the saints who become clean from all their sins and receive the fulness of the priest-hood. "All men who will, may receive salvation and exaltation and the sealing powers", said Joseph Fielding Smith. "We must receive covenants, sealings, the sealing power, and privileges which are obtained in the temple of the Lord, and then live in accordance with them'. (DS 2:122, 15) "The spirits of just men are made ministering servants to those who are sealed unto life eternal, and it is through them that the sealing power comes down". (HC 6:51-52) The saints are to become saviors on Mount Zion "by building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads...." (TPJS, p. 330) Since the fulness of the priesthood cannot be obtained alone, faithful women can also hold the sealing power. Bruce R. McConkie taught: "An elect lady is a female member of the Church who has already received, or who through obedience is qualified to receive, the fulness of the gospel blessings. This includes temple endowments, celestial marriage, and the fulness of the sealing power." (MD, p. 217)

Unpardonable Sin. Joseph Smith defined the unpardonable sin at a General Conference on Sunday, April 7, 1844. He said:

A man cannot commit the unpardonable sin after the dissolution of the body, and there is a way possible for escape. *** The contention in heaven was---Jesus said there would be certain souls that would not be saved [sons of perdition]; and the devil said he could save them all....All sins shall be forgiven [if you have been sealed up by the Holy Spirit of Promise--D&C 132:19, 26], except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy

Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man sinned against the Holy Ghost, there is no repentance for him. ["For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." (Hebrews 6:4-6.) Those who sin against the light and knowledge of the Holy Ghost may be said to crucify more than the body of our Lord, they crucify the Spirit.--Footnote.] He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. This is the case with many apostates of the Church of Jesus Christ of Latter-day Saints.

When a man begins to be an enemy to this work, he hunts me, he seeks to kill me, and never ceases to thirst for my blood. He gets the spirit of the devil--the same spirit that they had who crucified the Lord of Life---the same spirit that sins against the Holy Ghost. You cannot save such persons; you cannot bring them to repentance; they make open war, like the devil, and awful is the consequence. (TPJS, pp. 357-358; HC 6:313-315)

Not all members of the church are able to commit such a terrible sin because they have not received sufficient knowledge and experience in order to do so. They must first receive the more sure word of prophecy or the fulness of the priesthood. Only when a person has obtained a great amount of light and blessings, and has been sealed up to eternal life, can he then have the power to commit this unpardonable sin.

After quoting the Savior who said he had lost none except the son of perdition, President Brigham Young said: "Who is going away into everlasting punishment? They that reject the Gospel that sin against the spirit of truth, light and intelli- gence. Who can sin against this light? Those that have it can sin against it. Those that are acquainted with it. Who can sin the sin unto death? Those that have eternal life given to them, and they turn away from the holy commandments of the Lord, and crusify [sic] to themselves afresh the Son of God, shed innocent blood or consent thereto. The Lord will save all the rest." (CHO, Ms/d/1234/Box 49, fd. 8; Ms/f/219/Reel #82)

President George Q. Cannon taught that "a man must have sufficient knowledge to make him a God in order to be a devil. Lucifer had to be a great and a powerful being. He stood high in the presence of God, and his fall was greater than it would have been if he had occupied an inferior station. Therefore, the more we know concerning God, the more power and the more gifts we get from God, if they are abused, the greater will be our condemna- tion and the greater will be the depth to which we shall fall when we do fall." (MS 53:577-580)

On November 29, 1893, Apostle Abraham H. Cannon, son of President George Q. Cannon, stated the First Presidency had explained that only those "who receive a testimony of the Gospel---who receive the Holy Ghost, and the highest blessings of the Church [the fulness of the priesthood], and then willfully deny the light they have obtained" will become sons of perdition, having committed the unpardonable sin. (Journal of Abraham H. Cannon, Wednesday, November 29, 1893) In 1926 President Heber J. Grant re-iterated this concept by saying: "The sons of perdition--a comparatively few--are those who deny God after they have known Him, and repudiated the Gospel of Christ after receiving the fulness thereof and tasting of its eternal powers and glories." (Letter dated 5 April 1926 to Mr. Joseph Morse) Thus a person cannot become a son of perdition until he has been sealed up to eternal life and has become a son of God.

Although brethren receive the Melchizedek priesthood and commit to magnify their callings, still, many of them do not live up to the possibilities of the oath and covenant. This does not qualify them, however, for the terrible penalty described in D&C 84:41 concerning the oath and covenant of the priesthood. Elder Marion G. Romney said:

Now, I do not think this means that all who fail to magnify their callings in the priesthood will have committed the unpardonable sin, but I do think that priesthood bearers who have entered into the covenants that we enter into---in the waters of baptism, in connection with the law of tithing, the Word of Wisdom, and the many other covenants we make---and then refuse to live up to these covenants will stand in jeopardy of losing the promise of eternal life. (Ensign/July 1972, p. 99; April Gen Conf, Priesthood Session; "The Covenant of the Priesthood")

Only when a person has come to the point in his life where he is worthy to continue his progression and receive the fulness of the priesthood blessings, will he be able to commit this sin. An understanding of the unpardonable sin, however, should not dissuade a person from striving to reach for perfection and to make his calling and election sure. By understanding this, he can always be on guard. President Cannon said that "there is glory and exaltation in proportion to faithfulness, to knowledge and to gifts and opportunities enjoyed." (MS 53:577-580; Gospel Truth, pp. 120-121) Where much is given, much is enjoyed as well as required.

Virgins, Parable of the Ten. This parable speaks in symbolic terms about saints who are members of the Lord's true church, and who are called to come forth and join with the bridegroom at the wedding feast. Since the parable is set in the backdrop of Jewish customs, it is important to mention how weddings were enacted in those days. According to Jewish custom,

the bridegroom would always call for the bride to come to his home for the wedding feast. Since the weddings were held at night, the participants who were called to the feast, would have to carry lamps to guide their feet along the way. (DNTC 1:684)

The Savior begins this parable by stating that "before the Son of Man comes, the kingdom of heaven shall be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom." (JST Matthew 25:1) Five of the virgins were foolish because they took no oil with them, while the other five virgins were wise because they had oil for their lamps.

There are several important points here:

(1) Prior to the second coming of Christ, this parable will take place, and by the time he comes in his glory the parable will have been fulfilled. (D&C 45:56) (2) The word "virgin" means one who is pure, undefiled. Within the gospel context this is someone who has been born again and who has made the spiritual journey to purity and cleanliness. He is whole and complete spiritually, and is now awaiting the final sealing blessings. He is waiting to be called by the bridegroom to come and be sealed to him. There were ten of these virgins in the parable. They do not include all the members of the church, yet these virgins are members of the church. (DNTC 1:685)

(3) Those virgins who received the truth and who took the Holy Spirit for their guide, and have not been deceived, are those who were wise and had oil in their lamps. (D&C 45:57) The wise and foolish virgins will be intermingling until the second coming of Christ, when the final separation will take place. (D&C 63:53-54)

For some reason the bridegroom tarried longer than expected and so the virgins slumbered and slept. Then at midnight, the cry was made: "Behold, the bridegroom cometh; go ye out to meet him." At the sound of this cry, all the virgins awoke and trimmed their lamps, but the foolish virgins found that their lamps were going out. (JST Matthew 25:8) When they discovered their dilemma they requested oil from the wise virgins. But being unable to give them any, they told the foolish virgins to go and get their own, which they did. In the meantime, the five wise virgins made their way to the wedding feast, the bridegroom came, "and they that were ready went in with him to the marriage: and the door was shut." Later, the foolish virgins came to the door of the wedding feast and requested entrance. But the bridegroom said "I know you not", and did not open to them. (Matthew 25:5-12) Joseph rephrased this verse: "Verily I say unto you, Ye know me not" (JST Matthew 25:11).

When we apply this parable to our day we see some important doctrinal teachings. In 1831 the Lord made a call for the elect to go out and meet the bridegroom: "Yea, let the cry go forth among all people: Awake and arise and go forth to meet the Bridegroom; behold and lo, the Bridegroom cometh; go ye out to meet him. Prepare yourselves for the great day of the Lord. Watch, therefore, for ye know neither the day nor the hour." (D&C 133:10-11) So during the early years of the church, the call went out to prepare for the coming of the Lord, and the saints

readied themselves. However, the Lord "delayed his coming; it was more distant than the early saints supposed; from evening to midnight there was no direct word from the bridal party." (DNTC 1:685) Thus, for many years the virgins within the church have been waiting patiently (slumbering), for the call to come to them so that they can make their way to the wedding chamber and there be sealed to the bridegroom.

Let us suppose for a moment, what would happen if the Prophet were to open the doors to the wedding chamber for one year only. During that year all virgins who have been wise, who have taken the Holy Spirit for their guide, and have not been deceived, are allowed entrance into the marriage. After that time period is over, the doors would be closed again. It would take at least one year for the foolish virgins to obtain their own oil of obedience to tithing, word of wisdom, magnifying callings and temple ordinances. But it will be too late for them, for the doors will be closed. The temple blessings are an important aspect of this parable because all who attend the feast must have on a wedding garment, or they will be cast out. (JST Matthew 22:12-14)

Although the foolish virgins were ready at the beginning, the delay in the coming of the bridegroom caused them to become less faithful, until they had very little oil, or Holy Spirit to guide them. Their oil was used up until there was no oil left in their lamps. Many strive to be worthy of eternal life and obtain a very favored status with God, but when the Son delays his coming, they become impatient, their faithfulness wavers, and their oil is not replenished.

To those foolish virgins who show up late to the wedding chamber, the Lord will say "I know you not." Why? Because they are not sealed to him---they knew him not. They do not belong to him. They are not his own. They have not been given to him by the Father. The harvest time came and passed, and they were unprepared. Perhaps the foolish virgins at the door will say to the bridegroom: "Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matthew 7:21-23) Elder McConkie suggested that the Savior might respond by saying: "Ye never knew me so fully as to be sealed up unto eternal life with your callings and elections made sure, and since you did not magnify your callings in the priesthood, you shall be cast out and be as though I never knew you." (DNTC 1:255)

The five wise virgins are "those who will be crowned as kings and queens and reign throughout eternity" said Lorenzo Snow. (Collected Discourses, p. 29) When will this take place? Over a period of time preceding the second coming.

The wedding chamber is a special room where a person is sealed up to eternal life. The wedding feast is the occasion at which the person is sealed to the bridegroom. The garners are the temples into which the wheat will be gathered to be crowned with eternal life. (D&C 101:65)

Thus we find that redemption is only found by gathering to one of the stakes of Zion, and by subsequently receiving all the ordinances of the temple.

Wheat, Parable of the, and the Tares. The parable of the wheat and the tares deals directly with the gathering of Israel and their redemption. In 1832, the Lord revealed to Joseph Smith that:

...the angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to reap down the fields. But the Lord saith unto them, pluck not up the tares while the blade is yet tender (for verily your faith is weak), lest you destroy the wheat also. Therefore, let the wheat and the tares grow together until the harvest is fully ripe; then ye shall first gather out the wheat from among the tares, and after the gathering of the wheat, behold and lo, the tares are bound in bundles, and the field remaineth to be burned. (D&C 86:5-7)

Concerning this scripture, the Prophet added:

Now we learn by this parable, not only the setting up of the Kingdom in the days of the Savior, which is represented by the good seed, which produced fruit, but also the corruptions of the Church, which are represented by the tares, which were sown by the enemy, which His disciples would fain have plucked up, or cleansed the Church of, if their views had been favored by the Savior. But He, knowing all things, says, Not so. As much as to say, your views are not correct, the Church is in its infancy, and if you take this rash step, you will destroy the wheat, or the Church, with the tares; therefore it is better to let them grow together until the harvest, or the end of the world, which means the destruction of the wicked, which is not yet fulfilled.... (TPJS, pp. 97-98)

Joseph continued to explain that "the harvest and the end of the world have an allusion directly to the human family in the last days, instead of the earth, as many have imagined.... [and that] the servants of God [will] go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of truth, these being delivered over to the buffetings of Satan, and the law and the testimony being closed up, as it was in the case of the Jews, they are left in darkness, and delivered over unto the day of burning; thus being bound up by their creeds, and their bands being made strong by their priests....We understand that the work of gathering together of the wheat into barns, or garners, is to take place while the tares are being bound over, and preparing for the day of burning; that after the day of burnings, the righteous shall shine forth like the sun, in the Kingdom of their Father." (TPJS, p. 101)

In December of 1833, it was the Lord's desire that the harvest begin:

That the work of the gathering together of my saints may continue, that I may build them up unto my name upon holy places; for the time of harvest is come, and my word must needs be fulfilled.

Therefore, I must gather together my people, according to the parable of the wheat and the tares, that the wheat may be secured in the garners to possess eternal life, and be crowned with celestial glory, when I shall come in the kingdom of my Father to reward every man according as his work shall be;

While the tares shall be bound in bundles, and their bands made strong, that they may be burned with unquenchable fire.

Therefore, a commandment I give unto all the churches, that they shall continue to gather together unto the places which I have appointed. (D&C 101:64-67)

As the people of God gather together as commanded to the stakes of Zion, the Lord will secure the wheat (his faithful saints) into the garners (or temples) wherein they shall be crowned with celestial glory and obtain eternal life. Only through the ordinance of the fulness of the priesthood will a person be harvested as wheat. Up until that time, he is still a "tender shoot" and needs time to grow and develop.

The harvest of wheat also has a direct relationship to the parable of the ten virgins, where the faithful saints are sealed to the bridegroom.

Women, Responsibility of. Because the brethren have been called and ordained, by God, to bear the priesthood for the salvation of mankind, they are also, thereby, responsible for the blood and sins of the generation in which they live, and whom they are called upon to serve, from which they must become clean if they are to re-enter God's presence. (HC 1:322-334; 2:308-309, 422, 426; Heber C. Kimball Journal, December 21, 1845; MS 33:521; Minutes, Salt Lake City, pp. 23-24, 76, September 22, 1883; TPJS, p. 76; T&S 5:670)

The sisters on the other hand have not been ordained to the Melchizedek Priesthood and therefore do not have the charge to minister directly to the world. Their responsibility is to function as auxiliaries to the priesthood, aiding them in accomplishing their God-given responsibilities. In priesthood correlation, "all organizations and programs [are] to be correlated to the priesthood", said Elder Boyd K. Packer. (Regional Representatives Seminar, 3 April 1987)

And so, because she does not have the priesthood given to her, she is not responsible for the sins of the world. President Young explained:

Pertaining to his children on this earth, she [the woman] is not accountable for the sins that are in the world. God requires obedience from man, he is Lord of Creation, and at his hands the sins of the world will be required. (Discourse by Brigham Young, October 8, 1861; "A Few Words of Doctrine", pp. 3-4; Ms/d/1234/Box 49/fd 8/CHO)

Thus, although the sisters are accountable to the Priest- hood for the labors they perform, they are "not accountable for the sins that are in the world", and therefore they can be pronounced clean from it's blood. However, the brethren must continue to labor faithfully within the vineyard, proving their faithfulness, and waiting patiently until the voice of the Lord shall call them. (D&C 88:85)

The keys of the latter-day work are held by the prophet and emanate from him to all quorum presidents, stake presidents, and other priesthood brethren who are called to the work. Auxiliary organizations are all presided over by one holding priesthood keys of direction and auxiliary leaders receive their direction from that person who holds the keys. (DS 3:135) The word "helpmeet" (Genesis 2:18) has the same meaning of not being directly responsible for the sins within the family kingdom. The wife is an aid to her husband, to accomplish the priesthood duties and responsibilities which he has to perform in the family by reason of receiving the oath and covenant of the priesthood. He is "responsible for his own conduct, and that of his wife if he has one." (Amasa Lyman, Journal of Heber C. Kimball, 21 December 1845) "Every man in Israel is responsible in a certain degree for the conduct of his wives and children. He has covenanted that he will assume that responsibility; that is, he will assume the responsibility of the sins of his wives, if he fails to discharge his duties towards them in teaching and leading them in the ways of life and salvation." Apostle Erastus Snow, JD 5:289) Her assistance is important and essential in order for the husband to become clean. Once he is pronounced clean, they can then both receive the fulness if chosen and called up.

Zion. In the Hebrew the word Zion means "a hill". This hill was in Jerusalem and was the site of the temple and the royal residence of David and his successors. It is also considered to be the theocracy of God, and the heavenly city. (Websters Dictionary, p. 2125)

In LDS theology there are several meanings to the word Zion. First, the Lord revealed that "this is Zion--the pure in heart." (D&C 97:21) Second, President Brigham Young stated that Zion is "where the organizations of the Church of God is." (JD 8:205) Third, Zion is "the whole

of America...itself from north to south." (HC 6:318-319) Fourth, it was a holy city built by Enoch which by revelation was called "the City of Holiness even Zion." (Moses 7:19, 21) Fifth, it was one of the hills or mounts located in the old Jerusalem. Upon this hill rested the Tabernacle with the Ark of the Covenant. "In time, the city of Jerusalem became known as Zion and Mount Zion, and its inhabitants, sons and daughters of Zion. (Zion, p. 6) Lastly, the New Jerusalem which will be built in Jackson County, Missouri will be known as Zion. (D&C 45:65-71)

All of the above definitions deal with locations or cities, except for the first one. In expanding the first definition of the pure in heart, Zion has been defined as being "a society composed of families and individuals who have been spiritually born of God and have matured in the gospel to the point that the Lord can come and dwell with them. It is a family centered, covenant society of true saints, led by the Lord and his servants." (MPSG, 1978-79, pp. 181-182)

The first Zion ever to be built was called the city of holiness, or the city of Enoch. In the days of Enoch's ministry those who listened to his teachings were privileged to walk and talk with God, for "Enoch and all his people walked with God; and he dwelt in the midst of Zion". In this manner was Zion redeemed, and because of it's redemption it could no longer stay upon the earth which was full of wickedness, therefore the Lord took it "into his own bosom; and from thence went forth the saying, Zion is Fled." (Moses 7:69) There have been other Zion communities established through the ages of time. Melchizedek and his people wrought heaven and sought for the city of Enoch. The people who were established by Christ's apostles in the meridian of time had all things in common, indicating they were living the Zion law of consecration and stewardship. The Nephites also had a community which lived in peace, and partook of the heavenly gift for nearly 200 years following the visit of Christ to the Americas.

Zion is the kingdom of God of which Christ taught us to pray saying: "Thy kingdom come, thy will be done, on earth as it is in heaven". (Matthew 6:10) To all the saints of the last days who strive to bring forth Zion, the Lord said: "Blessed are they who shall seek to bring forth my Zion at that day, for they shall have the gift and the power of the Holy Ghost; and if they endure unto the end they shall be lifted up at the last day, and shall be saved in the everlasting kingdom of the Lamb." (1 Nephi 13:37) Finally, the Lord has promised that "when men should keep all my commandments, Zion should again come on the earth, the city of Enoch which I have caught up unto myself. And this is mine everlasting covenant, that when thy posterity shall embrace the truth, and look upward, then shall Zion look downward, and all the heavens shall shake with gladness, and the earth shall tremble with joy; And the general assembly of the church of the first-born 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 Genesis 9:21-25)

through obedience to the laws and ordinances of the gospel, a faithful priesthood bearer will be able to advance from the position of a "servant" to that of a "son", and thereby become an inheritor with Christ, a joint-heir, of all that the Father has.

V. 41---"But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come." Once a person has received and met the terms of the covenant by receiving the fulness of the priesthood and by having the heavens opened to him to where the Father and the Son appear and teach him of the covenant, and then altogether turns therefrom, he will become a son of perdition. (TPJS, p. 358) Only sons of God can become sons of perdition. (See Unpardonable Sin) Because of this, this verse does not apply to those who have only been ordained to the Melchizedek Priesthood and who have not yet received the fulness of that priesthood in the temple. Such individuals cannot commit the unpardonable sin. However, if they do not magnify their callings in the priesthood, they will never come to know the Father and the Son, and will therefore never be able to fulfill the terms of the oath and covenant of the priesthood. They will dwell in a kingdom of glory less than the celestial (D&C 76:79), but will not become sons of perdition. Only those who receive the fulness can commit the unpardonable sin and become sons of perdition thereby.

Priesthood, Patriarchal Order of the. The Patriarchal order of the Priesthood was named after Abraham, the father of the faithful. "Abraham's preisthood [order] was of greater power than Levi's..." (WJS, p. 245-247) It was "a more exalted power or preisthood [in that] he could talk and walk with God..." The keys of how to talk with God were handed down from the days of Adam to Abraham, who received them because of his faithfulness. (Facsimilie #1, & #2, Fig. 3) These same keys, blessings, and powers were restored to the prophet Joseph Smith in the Kirtland temple in 1836. (D&C 110) The keys of how to talk with God and were later incorporated into the endowment in Nauvoo. Abraham's patriarchal priesthood comprehended the Aaronic order, but did not hold the power after the order of the Son of God, which Melchizedek held. "The King of Shiloam (Salem) [Melchizedek] had power and authority over that of Abraham, holding the key and power of endless life." (TPJS, p. 322)

The patriarchal priesthood order is a family order, with each family presided over by a righteous man. It originally existed with Adam and was passed down to his righteous descen- dants. But Abraham's father was an idolatrous man and did not hold any priesthood. Consequently, Abraham had to look elsewhere for this priesthood and the blessings of the fathers. We are not told where Abraham received this order of Priesthood, but he may have received it from the Elias who appeared in the Kirtland Temple in 1836 and who restored "the dispensation of the gospel of Abraham, saying that in us and our seed all generations after us should be blessed." (D&C 110:12; DS 3:127) This Elias apparently held the keys of the dispensation of Abraham. (DS 3:127)

Abraham also received the promise that his seed would be as innumerable as the stars of heaven and as the sand on the seashore. This promise was obviously based upon the principle of eternal marriage since posterity cannot be obtained without a companion. Therefore, the

Patriarchal Order of the Priesthood contained not only the keys of how to commune with God, but the blessings of eternal marriage as well. These blessings were all based upon Abraham's subsequent faithfulness since Abraham had not yet received the fulness of the priesthood order. The law of plural marriage was also given to Abraham and Sarah, and was fulfilled by her when she gave Hagar to Abraham so that he could raise up seed to fulfill the promise of God. The ordinances and covenants associated with this priesthood order established Abraham's patriarchal kingdom or government. The first seal of the priesthood is that which is placed upon a man and woman when they enter the everlasting covenant of marriage. (Joseph Smith, William Clayton Journal, October 20, 1843) That first seal establishes their kingdom.

However, the patriarchal order of the priesthood did not grant unto Abraham "the power of 'endless lives'", nor the power of endless or eternal life, nor did it give to him his inheritance (or mansion) nor the power to administer these blessings to others. (TPJS, p. 322) It only gave him the promise that these blessings would be his if he continued faithful. It wasn't until after Abraham was willing to offer Isaac that he obtained the highest order of the priesthood. Concerning this Joseph said: "The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things." (TPJS, p. 322) George Q. Cannon said God "required Abraham to submit to this trial because He intended to make him a king and a priest, to share with Himself the glory, power and dominion which He exercised." (CR, pp. 64-65; April General Conference, April 9, 1899) "Endless life" is obtained by receiving the fulness of the priesthood, which is the second seal, and grants unto the faithful husband and wife "their particular mansion" or inheritance. (Joseph Smith, William Clayton Journal, October 20, 1843)

Today the patriarchal order of the priesthood is entered through the new and everlasting covenant of marriage, which contains laws, rites and ordinances peculiar to itself, and those who enter this order promise to observe and keep them.

In addition to the covenant, special blessings pertaining to exaltation are pronounced upon the couple, based upon their faithfulness. If the couple proves to be true and faithful in all things, they will inherit these blessings in the fulness of the priesthood ordinance. Concerning this subject, Erastus Snow said:

This new and everlasting covenant reveals unto us the keys of the Holy Priesthood and ordinances thereof. It is the grand keystone of the arch which the Lord is building in the earth. In other words, it is that which completes the exaltation and glory of the righteous who receive the everlasting Gospel, and without it they could not attain unto the eternal power and Godhead and the fulness of celestial glory. Now, many may enter into the glory of God, and become servants in the house of God and in the celestial kingdom of God, who are not able to abide this new and everlasting covenant; but as we are told in the Doctrine and Covenants, with

them there is an end to their exaltation, but they enter not into the order of the Gods. They cannot progress through the ceaseless rounds of eternity except they abide in the covenant, and abide the law that governs it, and the Lord will not be mocked in these things. (JD 24:161)

It is important to add to this the concepts given in D&C 132, verses 19 and 26. Not only must a man "marry a wife by my word, which is my law, and by the new and everlasting covenant" but such an occurance must then be "sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood" meaning, of course, the Prophet. The full state of matrimony and ever- lasting covenant can therefore be seen as having two parts. First, when a man and a woman are married according to the everlasting covenant, which is the first seal of the covenant, and second, when that marriage is sealed upon them by the Holy Spirit of promise with the Prophet of God performing or granting permission for the sealing to be done, which is the second seal. To show the relationship between eternal marriage and being sealed to eternal life, Joseph said "except a man and his wife enter into an everlasting covenant and be married for eternity while in this probation by the power and authority of the Holy Priesthood they will cease to increase when they die (ie. they will not have any children in the resurrection[)], but those who are married by the power & authority of the priesthood in this life & continue without committing the sin against the Holy Ghost [which can only be done after the couple has been sealed up to eternal life--D&C 132:19, 26] will continue to increase & have children in the celestial glory. The unpardonable sin is to shed innocent blood or be accessory thereto....He [Joseph] also said that in the celestial glory there was three heavens or degrees, and in order to obtain the highest a man must enter into this order of the priesthood and if he dont he cant obtain it. He may enter into the other but that is the end of his kingdom he cannot have increase." (William Clayton Journal, May 16, 1843) The everlasting covenant spoken of here by Joseph is not only eternal marriage, but it is the full seal of the everlasting covenant which is placed there by the Holy Spirit of promise, which seals the couple to eternal life and bestows upon them the fulness of the Melchizedek Priesthood. Because of the sacred nature of the keys and blessings of this order, Joseph instructed the saints to "go to and finish the temple, and God will fill it with power, and you will then receive more know- ledge concerning this priesthood." (TPJS, p. 323)

Priesthood, Power of the Fulness of the. Joseph Smith said: "Those holding the fulness of the Melchizedek Priesthood are kings and priests of the Most High God holding the keys of power and blessings. In fact, that priesthood is a perfect law of theocracy and stands as God to give laws to the people, admin- istering endless lives to the sons and daughters of Adam." Endless lives are administered, Joseph said, with an "everlast- ing covenant" by an "anointing and sealing" which "is to be called, elected and [the election] made sure." (TPJS, pp. 321, 323; Ensign/May 1978, p. 48)

In explaining the tremendous power which this order of the priesthood held, the scriptures record that God swore unto Enoch and unto his seed "that every one being ordained after this [holy] 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 pre- sence of God; to do all things according to his will, according to his command." (JST Genesis 14:30-31)

President John Taylor commented that those who held this order of the priesthood in olden times were enabled, by faith, to stop the mouths of lions, quench the violence of fire, divide the waters of the Red Sea, deliver themselves from the fiery furnace and from bonds and imprisonment. Because of this power they were preserved from boiling oil, caused prison walls to tumble, stilled the angry waves, raised the dead, cleansed the lepers, healed the sick, cast out devils and did many other mighty works. (M&A, pp. 85-88) This priesthood order also holds the power to seal up to eternal life, to deliver over to the buffetings of satan, (TPJS, p. 338) to administer endless lives to Adam and Eve's posterity (TPJS, p. 322), to seal together the living and the dead, (TPJS, pp. 330-331) "to have the heavens opened...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 107:19)

The powers of this order "include all the keys that belong to the holy priesthood on the earth, or were ever revealed to man in any dispensation, and which admit men and women within the veil. They enable them to pass by the angels and the gods, until they get into the presence of the Father and the Son. They make of them kings and priests, queens and priestesses to God, to rule and reign as such over their posterity and those who may be given to them by adoption, in the great jubilee of rest which is near at hand. It gives them the right to the tree of life, and the 'seal of the living God in their foreheads,' spoken of by John the revelator. No marvel, then, that the Lord requires sacred places for such great and glorious things--'the fullness of the holy priesthood' to be restored." (JI 15: [May 15, 1880] 111. Article entitled "Temples", written by Daniel Tyler)

Priesthood, Purpose of the Fulness of the. President Benson explained that "when our Heavenly Father placed Adam and Eve on this earth, He did so with the purpose in mind of teaching them how to regain His presence....The Prophet Joseph Smith said that Adam blessed his posterity because 'he wanted to bring them into the presence of God'.... (TPJS p. 159) How did Adam bring his descendants into the presence of the Lord? The answer: Adam and his descendants entered into the priesthood order of God. Today we would say they went to the House of the Lord and received their blessings....Adam followed this order and brought his posterity into the presence of God. He is the great example for us to follow. Enoch followed this pattern and brought the Saints of his day into the presence of God. Noah and his son Shem likewise followed the same pattern after the flood....Even though the Aaronic Priesthood and Melchizedek

Priesthood had been restored to the earth, the Lord urged the Saints to build a temple to receive the keys by which this order of priesthood could be administered on the earth again, 'for there [was] not a place found on earth that he may come to and restore again that which was lost...even the fulness of the priesthood.'" (TPJS p. 308; Ensign/August 1985, pp. 8-10)

Priesthood, Responsibility of, Bearers. As servants of God, priesthood bearers are called to minister (1) to their own families, and (2) to the whole world. The first responsibility of a priesthood holder lies within his family. He is responsible to provide for their temporal and spiritual needs. One day he will give an accounting to the Lord as to the manner in which he has magnified and fulfilled his callings as husband and father. His wife will also stand as a witness before God as to the manner and faithfulness with which he performed his duties. (John 12:1-7) There are many vehicles through which a husband and father can fulfill his duties within the home, such as family home evening, family prayer, personal interviews, family activities, church attendance and activity. Love, kindness, and free agency should crown all his activities.

Additionally, the priesthood holder has the responsibility of ministering to individuals and families outside of his own, as his assignments might designate. Since the three-fold mission of the church is to (1) proclaim the gospel; (2) perfect the saints; and (3) redeem the dead, all priesthood holders will minister in these three areas of responsibility. Some serve as missionaries, others are home teachers, while others serve within temples.

The first great mission of the priesthood is to gather in Israel---to seek for the elect who have been scattered, and to bring them home to Zion. (D&C 29:7; 33:6) The gospel net goes into all the world and gathers into the church those who are desirous of returning to Father.

Secondly, the priesthood has the responsibility to perfect those who are brought into the church through the gospel net. This includes assisting them in obtaining all the ordinances of the temple. Paul taught that the church organization is neces- sary "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." For how long? "[Un]til we all come in the unity of the faith [Zion--one heart and one mind], and of the knowledge of the Son of God [knowing the Son and the Father--John 17:3], unto a perfect man [calling and election is made sure], unto the measure of the stature of the fulness of Christ." (Ephesians 4:11-13)

Perfecting the saints includes inspiring family members to attend to all family and church duties. Priesthood quorums are to teach and train fathers concerning those things which are necessary to gain eternal life, including how to make one's calling and election sure, if the father and family are ready to pursue that area.

Lastly, the priesthood is charged with the responsibility of redeeming the dead, for without them, the sealing lines are incomplete. "The greatest responsibility in this world that God

has laid upon us is to seek after our dead. The Apostle says, 'They without us cannot be made perfect.'" (TPJS, p. 356) Joseph said that "We cannot be perfect without the fathers, &c." (TPJS, p. 338) The saints will only become saviors on Mount Zion "by building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their [own] heads, [and] in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah." (TPJS, p. 330) Obviously we cannot perform the ordinances for our deceased ancestors if we have not received them first ourselves.

Prophets, Desire of all. All the prophets of God, from Adam to the modern days prophets, have desired to bring the saints into the presence of God. Joseph commented that "this is why Adam blessed his posterity; he wanted to bring them into the presence of God." (TPJS, p. 159)

Enoch learned "enough from Adam and his associates to know how to handle the elements, and those who would not listen to his teachings were so wicked that they were fit to be destroyed, and [Enoch] obtained power to take his portion of the earth and move out a little while, where he remains to this day." (JD 3:320) Enoch was able to develop a society of people who "walked with God" and with whom God could dwell. (Moses 7:69) They were known as "Zion" people because "they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them." (Moses 7:18) A Zion society "is composed of families and individuals who have been spiritually born of God and have matured in the gospel to the point that the Lord can come and dwell with them. It is a family-centered, covenant society of true saints, 'the pure in heart,' led by the Lord and his servants." (MPSG, 1978-79, pp. 181-82)

After the translation of the city of Enoch, and before the flood, there were many faithful saints upon whom "the Holy Ghost fell...and they were caught up by the powers of heaven into Zion." (Moses 7:27)

After the flood, Melchizedek, who was the Presiding High Priest and King of Salem, instituted the same heavenly laws that Enoch used, and also organized a Zion society of redeemed saints. The scriptures record that Melchizedek "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." (JST Genesis 14:32-34) President John Taylor said "it would seem that this people [of Melchizedek] possessed the power of Translation, and that they 'obtained heaven, and sought for the city of Enoch which God had before taken,' or which was before translated." (M&A, p. 85)

Paul writes that Abraham, Isaac, and Jacob, and their seed after them "looked for a city which hath foundations, whose builder and maker is God." (Hebrews 11:5-10) They "sought for

the city of Enoch which God had before taken." (JST Genesis 14:34) However, these "holy men found it not because of wickedness and abominations; and confessed they were strangers and pilgrims on the earth; but obtained a promise that they should find it and see it in their flesh." (D&C 45:11-14)

Moses desired to bring the children of Israel back into the Lord's presence. To this end "Moses plainly taught the children of Israel in the wilderness" all that was needed to re-enter the Lord's presence. He "sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory." (D&C 84:23-26) The Lord told Moses that "without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this [the power of godliness] no man can see the face of God, even the Father, and live (D&C 84:20-22). Because of this the Lord not only took Moses out of their midst, but also the higher temple ordinances which would have opened the door for the Israelites to commune with the Lord face to face. (JST Exodus 34:1-2)

When the Savior came into the world, he also desired to gather the people and make of them a Zion society wherein they could also partake of the powers of heaven. But because of their wickedness, he was unable to organize such a society, and so lamented:

O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37)

Joseph Smith explained that this scriptural passage had reference to the gathering of Israel so that the Lord could bestow the fulness of the priesthood upon the Jews, but they refused. (HC 5:423) Consequently, the gospel went to the Gentiles. (TPJS, pp. 14-15)

In this last dispensation, with the restoration of all things, Joseph was commanded by the Lord to build up Zion. (D&C 21:7-8) In 1842 Joseph Smith stated that "the building up of Zion is a cause that has interested the people of God in every age" and "it is a theme upon which prophets, priests and kings have dwelt with peculiar delight", and that by building Zion and restoring to the earth the ancient blessings, powers, and glories which belonged to Zion, that it would "bring about the destruction of the powers of darkness, the renovation of the earth, the glory of God, and the salvation of the human family." (HC 4:609-610) It was the full intention of the Prophet to administer all the ordinances of redemption so that the faithful could again enter the Lord's presence while still in the flesh.

After the death of Joseph Smith, President Brigham Young and the saints went west into the mountains where it was his hope to build Zion as Enoch did of old. The principles, doctrines and ordinances which relate to a Zion society were instituted and lived by the saints. This included the full patriarchal order of marriage, consecration and stewardship, the law of adoption, the giving of fulness of the priesthood blessings, and other doctrines. However, by 1890, it was apparent that the saints had not lived up to their responsibil- ities in building Zion. This led President Joseph F. Smith to say in 1901, that the laws of plural marriage and consecration were taken away because of the wickedness of the people, "and neither would be restored until there is a people prepared to live them." (William H. Smart Diary, 1901-1902 Book, p. 94; July 28, 1901)

In an effort to return to the glory and redemption of Zion, President David O. McKay instituted the Priesthood Correlation Program. These "first years of correlation were concerned largely with organization, with programs, procedures, with committees, and councils and boards", said Boyd K. Packer. "It centered on planning. Now with...perilous days upon us, we must implement those plans. Providentially, we are prepared at least to a degree, to energize the consummate power of the holy priesthood to protect and perfect the Saints and bring to pass the immortality and eternal life of man." (Regional Representa-

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