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(Draft Copy)

The Necessity for Receiving the Priesthood Ordinances of Salvation

Bruce SatterfieldDepartment of Religious Education,Brigham Young University - Idaho

President Ezra Taft Benson once observed: “The temple is a sacred place, and theordinances in the temple are of a sacred character. Because of its sacredness we aresometimes reluctant to say anything about the temple to our children and grandchildren. Asa consequence, many do not develop a real desire to go to the temple, or when they go there,they do so without much background to prepare them for the obligations and covenants theyenter into.” He then said: “I believe a proper understanding or background willimmeasurably help prepare our youth for the temple. This understanding, I believe, willfoster within them a desire to seek their priesthood blessing just as Abraham sought his.”1

The purpose of this writing is to help the reader understand the necessity for receivingthe priesthood ordinances of salvation. With this background, the reader should be betterprepared to enter into the covenants associated with the ordinances, the highest which arefound only within the temples of God.

THE NECESSITY OF COVENANTSExaltation, also known as eternal life2, is the highest goal to which man can aspire. To

attain exaltation means to become like the Father. Those who do so are made “equal inpower, and in might, and in dominion” with God (D&C 76:95). Therefore, the attainmentof exaltation is the attainment of godhood. For many, this seems an impossible goal; a goalfar beyond their reach and capability. However, it is a goal that is attainable, but not byman’s own power alone.

Exaltation Made Possible Through CovenantsFrom the beginning of their spiritual inception, the righteous and valiant of God’s

children have desired to become like him and obtain immortality and eternal life orexaltation. The capability to become a god was given to each spirit by God the Father. Amessage from First Presidency states: “Man is the child of God, formed in the divine imageand endowed with divine attributes, and even as the infant son of an earthly father andmother is capable in due time of becoming a man, so the undeveloped offspring of celestialparentage is capable, by experience through ages and aeons, of evolving into a God.”3 Godgranted each of his spirit offspring the capability to become as Himself because, as we aretold in scripture, God’s work and glory is “to bring to pass the immortality and eternal life

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of man” (Moses 1:39).4

On their own, however, the offspring of God do not have the power to obtain the goalof godhood. The scriptures inform us that God is omnipotent or all-powerful (e.g., Moses1:3) and that nothing is impossible to him (Luke 1:37; cf. Gen. 18:14). Though God’somnipotence will never override man’s agency, nonetheless, we are told, God “has all powerto save every man” (Alma 12:15). In other words, he has the power to help those of hischildren who desire to obtain immortality and eternal life and thus godhood. The questionis: What must we do to get the power of God to be saved and exalted in the celestialkingdom?

Exaltation is dependent upon a series of covenants made between God and man.Covenants are binding promises made between two or more parties. They are mutuallybeneficial to each party for they empower the individual participants to accomplish thingsthat they cannot do on their own. In buying a house, for example, both the loan institutionand the home-buyer benefit from a covenant that results in a loan. Both parties make certainpromises to each other through a covenant document called a mortgage. The loan institutionpromises to give the needed money to the home-buyer to purchase a house. The home-buyerpromises to pay back the loan with interest over an extended period of time. As a result ofthe covenant made between the home-buyer and the loan institution, the home-buyer then isempowered to acquire a house wherein he may live, something he could not do without thebuying power of the loan institution. On the other hand, the loan institution is benefitted byreceiving interest paid on the money loaned.

The same is true with covenants made between God and man. Man is empowered toreceive exaltation through covenants with God.

Covenants Bring God’s Saving GraceThis power comes in the form of God’s grace which has been defined as “enabling

power” in the LDS Bible Dictionary.5 There are times when God’s grace is given to menand women when they do not merit it, as in the case that all will be resurrected even thoughthey may be unworthy.6 But God’s saving grace or enabling power that aids mankind tosave their souls in the celestial kingdom and achieve exaltation within that kingdom isgranted only when it is merited by doing the will of the Father.7 Further, the initiation ofhis saving grace is granted only after one enters into the saving ordinances of the gospelwherein sacred covenants between God and the recipient are made. Harold B. Lee taught,“The saving ‘grace’ of the Lord’s atoning power” extends “to those who would receive thesaving ordinances of the gospel.”8 When one enters into an ordinance in which a covenantis made between God and one of his children, the child is empowered by God to progresstowards godhood. At the same time, the covenant allows (or empowers) God to perfect thechild when the child is faithful and obedient (see Moroni 10:32-33).

THE NECESSITY OF PRIESTHOOD ORDINANCES

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As already noted, covenants that lead to salvation and exaltation are made with God insacred ritual settings called ordinances. Joseph Smith declared, “All men who become heirsof God and joint heirs with Jesus Christ will have to receive the fulness of the ordinances ofhis kingdom; and those who will not receive all the ordinances will come short of the fullnessof that glory, if they do not lose the whole.”9 These ordinances consist of the savingordinances of both the Aaronic and Melchizedek priesthood.

The use of the term saving ordinance has references to those ordinances that areessential for salvation. Not all priesthood ordinances are necessary for salvation. One doesnot need a patriarchal blessing, for example, to be saved. However, certain priesthoodordinances are necessary to receive the power to be saved. The ordinances of salvationinclude baptism, gift of the Holy Ghost, and the temple ordinances. In this writing, the useof the term ordinance only has reference to the ordinances of salvation.

Priesthood Ordinances First Revealed to AdamJoseph Smith taught that the ordinances of the priesthood were first given to Adam and

Eve: “Commencing with Adam, who was . . . the first to hold the spiritual blessings, towhom was made known the plan of ordinances for the salvation of his posterity unto theend.”10 Recall that after Adam and Eve were cast out of the garden of Eden, “cherubim anda flaming sword” were placed at the entrance of the garden (Moses 4:31) shutting them (andtheir posterity) out of the presence of God and partaking of the tree of life (Moses 5:4). Thecherubim represent the justice of God that will not allow unworthy beings to come into hispresence (the same as the river of filthy water in Lehi’s dream of the tree of life - 1 Nephi8:13-26; 12:18). They are what Brigham Young taught, “the angels who stand as sentinels”guarding the way “to the presence of the Father.”11 Therefore, Adam and Eve neededinstruction on how to regain God’s presence. Alma taught that God “saw that it wasexpedient that man should know concerning the things whereof he had appointed unto them;Therefore he sent angels to converse with them” (Alma 12:28-29; see also Moses 5:58;D&C 29:42). Angels taught Adam and his posterity that salvation would come through“their faith and reprentance and their holy works” (Alma 12:30). Moses 6: 64-67 show thatpart of the “holy works” included the participation of sacred ordinances: first, baptism;second, reception of the Holy Ghost; third, entrance into the order of God. President EzraTaft Benson defined what the order of God is:

When our Heavenly Father place Adam and Eve on this earth, He did so withthe purpose in mind of teaching them how to regain His presence. Our Fatherpromised a Savior to redeem them from their fallen condition. He gave to them theplan of salvation and told them to teach their children faith in Jesus Christ, andrepentance. Further, Adam and his posterity were commanded by God to bebaptized, to receive the Holy Ghost, and to enter into the order of the Son of God.To enter into the order of the Son of God is the equivalent today of entering intothe fulness of the Melchizedek Priesthood, which is only received in the house of

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the Lord.12

The Ordinances are the Strait and Narrow PathAdam and Eve learned that only by obedience to the principles and ordinances of the

gospel could they regain God’s presence and partake of the tree of life and live forever. ToAdam and Eve and their posterity, the ordinances of the priesthood became a strait andnarrow path that not only showed them how to regain God’s presence but also gave them thepower to do so (i.e., the power to symbolically pass by the cherubim which guarded theway). This concept was taught in the Book of Mormon. Lehi was given the dream in whichhe saw the tree of life. The tree symbolized the atonement of Christ while the fruitsymbolized eternal life, which is the ultimate fruit of the atonement (1 Nephi 11:12-23;15:36; D&C 14:7). He further saw that the tree of life was obtained only by entering intoa strait and narrow path and holding to a rod of iron the extended along the path (1 Nephi8:20). Though the strait and narrow path ran parallel to the river in Lehi’s dream, Mormonvisualized the strait and narrow path as crossing the river of filthy waters. This made itpossible for those who were bound captive in the great and spacious building (the evils ofthe world), but who desired to be free, to partake of the fruit of the tree of life. Mormondeclared:

Yea, we see that whosoever will may lay hold upon the word of God [i.e., therod of iron], which is quick and powerful, which shall divide asunder all thecunning and the snares and the wiles of the devil [i.e., the mists of darkness], andlead the man of Christ in a strait and narrow course across that everlasting gulf ofmisery [i.e., the river of filthy waters] which is prepared to engulf the wicked--

And land their souls, yea, their immortal souls, at the right hand of God in thekingdom of heaven [i.e., the tree of life], to sit down with Abraham, and Isaac, andwith Jacob, and with all our holy fathers, to go no more out. (Helaman 3:29-30)

As the name suggests, the strait and narrow path has two parts. Elder Delbert L.Stapley, a member of the Quorum of Twelve Apostles, taught that the Aaronic Priesthoodordinances of baptism and sacrament and the Melchizedek Priesthood ordinance of the giftof the Holy Ghost comprise the “strait” portion of the path. The Melchizedek Priesthoodordinances found in the temple are the “narrow” part of the path. Said he: “All who haverepented and then been baptized and received the Holy Ghost by authorized servants of Godhave entered in by the straight13 gate. The narrow way can only be followed by obedienceand faithfulness to all the sacred ordinances and requirements of the higher gospel plan,obtained in the holy temples of God.”14

Ordinances are like the Rungs of a LadderElder Boyd K. Packer observed that the root word for ordinance is order. He notes

that in the Oxford English Dictionary, the first definition of order is, “arrangement in ranks

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or rows,”and the second definition is, “arrangement in sequence or proper relative position.”He then concludes that an ordinance is a “ceremony by which things are put in properorder.”15 It follows, then, that all the ordinances of both the Aaronic and MelchizedekPriesthood place in proper sequence what God’s children must do in order to come into aproper relationship with God and obtain the fullness of God’s Kingdom including godhood.

The following diagram16 illustrates the role ordinances play in helping man achieveexaltation within the celestial kingdom. The circle represents the celestial glory. The Lordstated: “In the celestial glory there are three heavens or degrees” (D&C 131:1). We are nottold the names of the first two degrees, however, the highest degree is called exaltation oreternal life. It is only in this degree that the children of God can obtain godhood (D&C131:1-4 and 132:7-17, 29, 37). The ordinances, or the strait and narrow path, may becompared to the rungs of a ladder. By entering into each ordinance, one progresses up theladder towards the goal of exaltation.

The ordinances

are like the rungs of a ladder that lead to exaltation.

But it requires more than just entrance into the ordinances. One must live up to thecovenants made within each ordinance before the blessings promised can be obtained.Marion G. Romney observed:

Pondering upon the subject of temples and the means therein provided toenable us to ascend into heaven brings to mind the lesson of Jacob’s dream. Youwill recall that in the twenty-eight chapter of Genesis there is an account of his

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return to the land of his father to seek a wife from among his own people. WhenJacob traveled from Beersheba toward Haran, he had a dream in which he sawhimself on earth at the foot of a ladder that reached to heaven where the Lordstood above it. He beheld angels ascending and descending thereon, and Jacobrealized that the covenants he made with the Lord there were the rungs on theladder that he himself would have to climb in order to obtain the promisedblessings--blessings that would entitle him to enter heaven and associate with theLord.

Because he had met the Lord and entered into covenants with him there,Jacob considered the site so sacred the he named the place Bethel, a contractionof Beth-Elohim, which means literally “the House of the Lord.” He said of it: “.. . this is none other but the house of God, and this is the gate of heaven.” (Gen.28:17.)

Jacob not only passed through the gate of heaven, but by living up to everycovenant he also went all the way in. Of him and his forebears Abraham andIsaac, the Lord has said: “. . . because they did none other things than that whichthey were commanded, they have entered into their exaltation, according to thepromises, and sit upon thrones, and are not angels but are gods.” (D&C 132:37.)

Temples are to us all what Bethel was to Jacob.17

The ordinances of the Aaronic Priesthood qualify one for entrance into the celestialkingdom by aiding man in overcoming the sins of the world. To progress higher in thekingdom requires the ordinances of the Melchizedek Priesthood, most of which are found inthe temple. A brief discussion of the various ordinances will now be given.

Aaronic Priesthood Ordinances The Aaronic Priesthood holds the keys of the preparatory gospel (D&C 84:26). The

preparatory gospel “is the gospel of repentance and of baptism, and the remission of sins,and the law of carnal commandments” (D&C 84:27). The nature of the preparatory gospelis to prepare the recipient for the higher gospel. This is done by making it possible for manto be forgiven from sin.

Because of his fallen nature, when man arrives at the age of accountability he commitssin (see Moses 6:55) which renders him spiritually unclean. In such a condition he is unfitto come in the presence of God for “the kingdom of God is not filthy, and there cannot anyunclean thing enter into the kingdom of God” (1 Nephi 15:34; see also Alma 40:26 andMoses 6:57). This is so because transgression of the laws of God results in eternalconsequences. Alma taught his son that each law of God has “a punishment is affixed.”When a law is broken, justice demands that the penalty must be paid or the consequencemust be rendered, for “justice claimeth the creature and executeth the law, and the lawinflicteth the punishment; if not so, the works of justice would be destroyed, and God wouldcease to be God” (Alma 42:22). The penalty of a broken law is as “eternal as the life of the

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soul should be” (Alma 42:16). Elder Dallin H. Oaks stated: “According to eternal law, theconsequences that follow from the justice of God are severe and permanent. When acommandment is broken, a commensurate penalty is imposed. This happensautomatically.”18

Lehi taught that since all men violate the laws of God through sinful acts, “by the lawno flesh is justified” (2 Nephi 2:5, emphasis added). The term justify means to be free fromblame or found guiltless (Webster’s New World Dictionary). Because of each man’sindividual or personal fall, all are found guilty of sin and therefore not justified. The result,Lehi explained, is that “men are cut off. Yea, by the temporal law they were cut off; andalso, by the spiritual law they perish from that which is good, and become miserableforever” (2 Nephi 2:5).

A way was needed whereby man might become justified from their sins. Or in otherwords, a way was needed whereby guilty man might become free from the eternalconsequences of their sins and thereby be found guiltless. The process provided by the Lordis called justification. Justification is a legal term that means to become acquitted from sin.It is the act by which a sinner is freed from the penalty of sin and is accepted by God asrighteous (Webster’s New World Dictionary).

The Lord stated that justification comes “through the grace of our Lord and SaviorJesus Christ” (D&C 20:30). As part of the process of the atonement, Jesus Christ sufferedand paid the eternal consequences of each man’s “individual sins” (D&C 138:19). Theatonement for individual sins satisfies the demands of justice and establishes a “plan ofmercy” that can save each man from their individual fallen condition. Alma said: “And now,the plan of mercy could not be brought about except an atonement should be made; thereforeGod himself atoneth for the sins of the world, to bring about the plan of mercy, to appeasethe demands of justice, that God might be a perfect, just God, and a merciful God also”(Alma 42:15).

The process of justification requires the sinner to exercise faith in the Lord JesusChrist, repent of their sinful acts, and enter into a covenant with God through the ordinanceof baptism. The Lord declared: “That as many as would believe and be baptized in his holyname, and endure in faith to the end, should be saved” (D&C 20:25). Thus through theordinance of baptism the sinner is freed from the consequences of the sin and is thus forgivenor justified.

However, it should be noted that the ordinance of baptism only has power to open thedoor into the lowest degree of the celestial kingdom or the gate into the strait and narrowpath (2 Nephi 31:18-19). It requires the ordinances of the Melchizedek Priesthood to qualifyand empower one for actual entrance into the kingdom. Elder Bruce R. McConkie taughtthat the preparatory gospel “is not eternal in nature, but is something that goes before andmakes people ready for the receipt of the fulness of saving truth. . . the preparatory gospelis as an Elias who goes before to prepare the way for something greater; it is reserved forthose who are not yet able to bear the eternal fulness.”19 Again, on another occasion, hewrote, “the preparatory gospel is a lesser portion of the Lord’s saving truths, a portion

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which prepares and schools men for a future day when the fulness of the gospel may bereceived, a portion which of itself is not sufficient to seal men up unto eternal life or assurethem an inheritance in the celestial world.”20

The preparatory gospel is generally administered in the ward meeting house. The wardmeeting house is essentially an Aaronic Priesthood building with the Bishop, an AaronicPriesthood office, in charge. The most important meeting held in the ward meeting houseis the Sacrament Meeting. The Sacrament is an Aaronic Priesthood ordinance. The AaronicPriesthood ordinances of Baptism and Sacrament are essential in man’s receivingforgiveness for their sins. They are outward ordinances that aid man in escaping “thecorruption that is in the world through lust” (2 Peter 1:4). Those who keep their covenantsassociated with the Aaronic Priesthood ordinances live the law of carnal commandments bycontrolling the outward man; they do not kill, commit adultery, steal, lie, or covet, etc. Theyalso observe other outward commandments such as paying “tithes and offerings” andattending church meetings.

Melchizedek Priesthood OrdinancesThe ordinances associated with the Aaronic Priesthood are essential in putting off the

world. The ordinances of the higher or Melchizedek Priesthood are associated with thecleansing of sin and the exaltation of man. The first ordinance of the MelchizedekPriesthood is the “Laying on of hands for the gift of the Holy Ghost” (A of F 4). Note thatthe definition of the preparatory gospel given in D&C 84:26-27 quoted earlier includes theremission of sins. However, the actual remission of sins comes through the gift of the HolyGhost, the first saving ordinance of the Melchizedek Priesthood. In fact, one of the primaryfunctions of the gift of the Holy Ghost is to sanctify man from sin. Nephi taught: “For thegate by which ye should enter is repentance and baptism by water; and then cometh aremission of your sins by fire and by the Holy Ghost” (2 Nephi 31:17; emphasis added). Elder McConkie wrote:

To be sanctified is to be saved; to fall short of sanctification is to fail togain full salvation. Only the sanctified gain eternal life. To be sanctified is to beclean; it is a state of purity and spotlessness in which no taint of sin is found.

It is the work and mission and ministry of the Holy Spirit of God tosanctify the souls of men. This is his assigned labor in the Eternal Godhead. . .. Truly, the Holy Ghost is a sanctifier, and the extent to which men receive andenjoy the gift of the Holy Ghost is the extent to which they are sanctified. In thelives of most of us, sanctification is an ongoing process, and we obtain thatglorious status by degrees as we overcome the world and become saints in deedas well as in name.21

Upon the faithful receipt of the Holy Ghost, one is then qualified to receive the higherordinances of the Melchizedek Priesthood performed only in temples. As the Ward Meeting

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house is essentially an Aaronic Priesthood building, the Temple is a Melchizedek Priesthoodbuilding. While the ordinances associated with the Aaronic Priesthood are to help inovercoming the world, the ordinances of the Melchizedek Priesthood performed in theTemple are designed to give man the power to gain entrance into the presence of God andbecome like him by receiving exaltation or godhood. The Lord stated: “And this greaterpriesthood administereth the gospel and holdeth the key of the mysteries of the kingdom,even the key of the knowledge of God. Therefore, in the ordinances thereof, the power ofgodliness is manifest. And without the ordinances thereof, and the authority of thepriesthood, the power of godliness is not manifest unto men in the flesh; For without thisno man can see the face of God, even the Father, and live” (D&C 84:19-22). Of this, JosephFielding Smith taught:

This Holy Priesthood, which is eternal, is the authority which prevails in all theuniverse. The ordinances of the Gospel are made valid through its power andwithout it the knowledge of God could not be made manifest. It is by thisauthority and through the ordinances that man is able to know of God. Withoutthe Priesthood it would be impossible for man to gain the knowledge which wouldbring him into the presence of the Father.22

When one receives all the ordinances of the temple, he has received a “fullness of thepriesthood.” Joseph Smith explained that Christ is the prototype of obtaining the fullnessof the priesthood: “If a man gets a fullness of the priesthood of God he has to get it in thesame way that Jesus Christ obtained it, and that was by keeping all the commandments andobeying all the ordinances of the house of the Lord.”23 We are told in D&C 93, that Christ“received not of the fulness at first, but continued from grace to grace, until he received afulness” (D&C 93:13). Recall that grace is an enabling power that is given to man throughordinances in which covenants are made. By progressing from grace to grace, or ordinanceto ordinance, beginning with baptism and continuing through all the ordinances of thetemple, the Savior received greater power until he eventually received “a fulness of the gloryof the Father” and “all power, both in heaven and on earth” (D&C 93:16-17). The Lordrevealed to us how the Savior received the fulness of the priesthood that we might know howto do the same: “I give unto you these sayings that you may understand and know how toworship, and know what you worship, that you may come unto the Father in my name, andin due time receive of his fulness. For if you keep my commandments you shall receive ofhis fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shallreceive grace for grace” (D&C 93:19-20).

The Melchizedek Priesthood temple ordinances proceed in a designated sequence: first,the washings and anointings, second, the endowment, and finally, the sealing ordinancesincluding marriage for time and all eternity and the sealing of children to parents. Eachordinance and covenant are different levels of grace that man may obtain from God. Byparticipating in each ordinance and obeying the covenants made therein, each participant

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progresses by grace until he receives the fulness of the Father’s Kingdom. Usingappropriate resources, a brief description will be given of each ordinance.

Parenthood: the Test of GodhoodBefore discussing the nature of temple ordinances, it is appropriate to consider one of

the major reasons we have come into this world. Brigham Young taught: “The Lord createdyou and me for the purpose of becoming Gods like Himself; when we have been proved inour present capacity, and been faithful with all things He puts into our possession.”24

Among the most important things God has put into our possession centers on the family.God has given to each of us His power to procreate. In so doing, men and women have thecapacity to provide mortal bodies for God’s spirit children. Upon the creation of a mortalbody, parents begin the most important test of mortality: to see if they will do all they canto raise those children righteously. Ultimately, it is through righteous parenthood that mancan prove himself worthy of godhood for the test of godhood is righteous parenthood.

Why is the test of godhood done in this mortal existence? In their premortal state, thevaliant of God’s spirit offspring progressed as far as they could in their quest to become likeGod. But before God could grant the fulness of His kingdom to them, before He could makethem “equal in power, and in might, and in dominion” with Himself (D&C 76:95), they hadto be placed into a position where they could do the work of God and prove that God’s workand glory had become their work and glory. Since God’s work and glory is to bring to passthe immortality and eternal life of His children, then those desiring to become like the Fathermust also devote themselves to bearing of children and raising them righteously.

Mortality was designed to facilitate the test of godhood. Since spirit bodies have nocapacity to bear offspring25, physical bodies were created so that the spirits could propagate.It was essential that the bodies given to God’s spirit offspring were to be mortal and finite.The power to procreate would be granted on a limited basis and only for time. If, while inmortality, God’s children used the procreative powers with the approval of the Lord, and ifthey devoted their best efforts to the raising of a righteous family unto God, then they wouldbe found worthy of Godhood and granted the fulness of God’s creative powers in theeternities.26 If they were found unworthy, the creative powers would be forever removedfrom them.27

The temple ordinances were designed to bring man and woman into a sacredrelationship with God where they would be authorized to use the sacred creative powers tobring forth children. This relationship is known as “the new and everlasting covenant ofmarriage” (D&C 131:2). The marriage covenant is the final ordinance of a series ofordinances designed to put God and His work and glory at the center of the life of the manand woman by covenant. In so doing, they would be empowered to become like God. Thoseordinances proceed in the following manner.

Washings and Anointings One is initiated into the higher order of the priesthood through the ordinance of the

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washings and anointings. This ordinance is “mostly symbolic in nature, but promisingdefinite, immediate blessings as well as future blessings.”28 “Washings and anointings arepreparatory or initiatory ordinances . . . They signify the cleansing and sanctifying powerof Jesus Christ applied to the attributes of the person and to the hallowing of all life.”29 That is to say, when one is washed and anointed, every attribute of man (i.e., his mind,actions, thoughts, works, goals, words, what he hears, etc.) is symbolically cleansed fromimpurity and consecrated (or dedicated, set apart) to God’s work and glory, which is to bringto pass the immortality and eternal life of God’s children (Moses 1:39).30

“Many symbolic meanings of washings and anointings are traceable in the scriptures.Ritual washings (Heb. 9:10: D&C 124:37) symbolize the cleansing of the soul from sins andiniquities. They signify the washing-away of the pollutions of the Lord’s people (Isa. 4:4).Psalm 51:2 expresses the human longing and divine promise: ‘Wash me thoroughly frommine iniquity, and cleanse me from my sin’ (cf. Ps. 73:13; Isa. 1:16). The anointing of aperson or object with sacred ointment represents sanctification (Lev. 8:10-12) andconsecration (Ex. 28:41), so that both become ‘most holy’ (Ex. 30:29) unto the Lord.”31

Elder Packer states, “In connection with these ordinances, in the temple, you will beofficially clothed in the garment and promised marvelous blessings in connection with it.”32

Further, “The garment represents sacred covenants. It fosters modesty and becomes ashield and a protection to the wearer. . . . Out of respect for the standards we keep they offertheir protection of our right to live the covenants we have made. The garment, covering thebody, is a visual and tactile reminder of these covenants.”33 Elder Carlos E. Asay has said:“This garment, worn day and night, serves three important purposes: it is a reminder of thesacred covenants made with the Lord in His holy house, a protective covering for the body,and a symbol of modesty of dress and living that should characterize the lives of all thehumble followers of Christ.” He further said, “I like to think of the garment as the Lord’sway of letting us take part of the temple with us when we leave. It is true that we carry fromthe Lord’s house inspired teachings and sacred covenants written in our minds and hearts.However, the one tangible remembrance we carry with us back into the world is the garment.And though we cannot always be in the temple, a part of it can always be with us to blessour lives.”34

Endowment Having been initiated into the higher order, the participants may now receive greater

blessings of power through the ordinance generally known as the endowment. ThroughJoseph Smith, the Lord commanded the building of a temple “in the which house I designto endow those whom I have chosen with power from on high” (D&C 95:8). Though thisendowment of power has reference to all ordinances performed in the temple, it is especiallytrue of the ordinance of the endowment.

What is the endowment? Brigham Young declared: “Your endowment is, to receiveall those ordinances in the house of the Lord, which are necessary for you, after you havedeparted this life, to enable you to walk back to the presence of the Father, passing the

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angels who stand as sentinels, being enabled to give them the key words, the signs andtokens, pertaining to the holy Priesthood, and gain your eternal exaltation in spite of earthand hell.”35 John K. Edmunds, who at that time was president of the Salt Lake Temple,wrote:

To receive the endowment is to receive the riches of eternity--the knowledge, thepower, the keys to unlock the door to the treasures of heaven. To receive theendowment is to receive a course of instruction in the history of man from hispreexistence to his exaltation in the celestial kingdom. To receive the endowmentis to enter into covenants of righteousness with God and to receive from him thekeys, powers, and ordinances required for celestial exaltation which is eternallife.36

As just noted, the endowment is a specialized course of instruction. The participantswalk through the plan of salvation from premortality to the celestial kingdom. The followingdescription prepared by the Church describes the endowment this way:

The Savior, both by his example and his teachings, taught us that we mustobserve the saving ordinances--that just being good isn’t enough. When youenter the temple, you will receive instructions and learn the important events ofour eternal journey. You’ll learn about the creation of this world, and about ourfirst parents being placed in the Garden of Eden. You’ll learn how Satan temptedAdam and Eve, and how they were cast out of the garden and out of the presenceof God into our world, with its opposition in all things. Here they learned aboutthe joys as well as the discomforts of life. After Adam and Eve were cast out ofthe Garden of Eden and placed in the world where we now live, they were taughtthe gospel, and they entered into covenants of obedience with God, just as youwill in the temple. How well we keep these covenants determines the nature ofthe life we will enjoy after this mortal experience.37

Likewise, Elder James E. Talmage described the endowment in these terms:

The Temple Endowment, as administered in modern temples, comprisesinstruction relating to the significance and sequence of past dispensations, and theimportance of the present as the greatest and grandest era in human history. Thiscourse of instruction includes a recital of the most prominent events of thecreative period, the condition of our first parents in the Garden of Eden, theirdisobedience and consequent expulsion from that blissful abode, their conditionin the lone and dreary world when doomed to live by labor and sweat, the planof redemption by which the great transgression may be atoned, the period of thegreat apostasy, the restoration of the Gospel with all its ancient powers and

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privileges, the absolute and indispensable condition of personal purity anddevotion to the right in present life, and a strict compliance with Gospelrequirements.38

Elder John A. Widstoe, a member of the Quorum of the Twelve Apostles gave this view:

The endowment given to members of the Church in the temples falls into severaldivisions. First, there is a course of instruction relative to man’s eternal journeyfrom the dim beginning towards his possible glorious destiny. Then, conditionsare set up by which that endless journey may be upward in direction. Those whoreceive this information covenant to obey the laws of eternal progress, andthereby give life to the knowledge received. Finally, it is made clear that a manmust sometimes give an account of his deeds, and prove the possession of divineknowledge and religious works. It is a very beautiful, logical and inspiring seriesof ceremonies.39

As noted, during the endowment, the participants receive “power from on high” toachieve their goal of exaltation by entering into a number of sacred covenants. Speakingof this, President Ezra Taft Benson said: “In the course of our visits to the temple, we aregiven insights into the meaning of the eternal journey of man. We see beautiful andimpressive symbolisms of the most important events -- past, present, and future --symbolizing man’s mission in relationship to God. We are reminded of our obligations aswe make solemn covenants pertaining to obedience, consecration, sacrifice, and dedicatedservice to our Heavenly Father.”40

The covenants entered into in the endowment orient the participant towards the thingsof God by placing Him and His work at the center of the their life and actions. Threeinterconnected covenants best represent this. In the endowment, among other covenants, theparticipants covenant to obey God’s commandments, sacrifice all they have on the altar, andconsecrate that sacrifice, including time, talents, and all that they possess to the building ofthe kingdom of God. Of this, Elder Bruce R. McConkie said:

We have covenanted in the waters of baptism to love and serve him, tokeep his commandments, and to put first in our lives the things of his kingdom.In return he has promised us eternal life in his Father’s kingdom. We are thus ina position to receive and obey some of the higher laws which prepare us for thateternal life which we so sincerely seek.

Accordingly, I shall now set forth some of the principles of sacrifice andconsecration to which the true saints must conform if they are ever to go whereGod and Christ are and have an inheritance with the faithful saints of ages past.. . .

Sacrifice and consecration are inseparably intertwined. The law ofconsecration is that we consecrate our time, our talents, and our money andproperty to the cause of the Church: such are to be available to the extent they

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are needed to further the Lord’s interests on earth.The law of “sacrifice is that we are willing to sacrifice all that we have for

the truth’s sake—our character and reputation; our honor and applause; our goodname among men; our houses, lands, and families: all things, even our very livesif need be. . . .

It is our privilege to consecrate our time, talents, and means to build up hiskingdom. We are called upon to sacrifice, in one degree or another, for thefurtherance of his work. Obedience is essential to salvation; so, also, is service;and so, also, are consecration and sacrifice.41

Marriage Sealing The ordinances of baptism, the laying on of hands for gift of the Holy Ghost, washings

and anointings, and the endowment are all preparatory to the marriage ordinance. ElderMarion D. Hanks taught: “temple marriage is not an isolated ordinance. It serves both as aculmination of other ordinances and the foundation for family and the eternal future.”42

Having their sins remitted and placing God and his work and glory at the center of their livesby covenant, participants are ready to participate in the greatest work God asks of hischildren: to bring to pass the immortality and eternal life of his children.

The sealings of husband and wives in the temple is known as temple or celestialmarriage. Celestial marriage opens the door into the highest of the three levels of thecelestial kingdom. Joseph Smith stated: “In the celestial glory there are three heavens ordegrees; And in order to obtain the highest, a man must enter into this order of thepriesthood [meaning the new and everlasting covenant of marriage]; and if he does not, hecannot obtain it.” The Prophet then said that those who do not marry for time and alleternity may “enter into the other” levels of the celestial kingdom “but that is the end of[their] kingdom; [they] cannot have an increase” (D&C 131:1-4). Therefore, celestialmarriage is the covenant of exaltation. President Joseph Fielding Smith declared:“Marriage according to the law of the Church is the most holy and sacred ordinance. It willbring to the husband and the wife, if they abide in their covenants, the fulness of exaltationin the kingdom of God.”43 Again,

Another thing that we must not forget in this great plan of redemption andexaltation, is that a man must have a wife, and a woman a husband, to receive thefulness of exaltation. . . . If you want salvation in the fullest, that is exaltation inthe kingdom of God, so that you may become his sons and his daughters, youhave got to go into the temple of the Lord and receive these holy ordinanceswhich belong to that house, which cannot be had elsewhere. No man shall receivethe fulness of eternity, of exaltation, alone; no woman shall receive that blessingalone; but man and wife, when they receive the sealing power in the temple of theLord, if they thereafter keep all the commandments, shall pass on to exaltation,and shall continue and become like the Lord. And that is the destiny of men; thatis what the Lord desires for his children.44

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When a man and woman marry for time and all eternity, the sealer seals upon them allthe blessings of Abraham, Isaac, and Jacob. These blessings are outlined in Abraham 2:6-11. From these verses we can synthesize the promises given to Abraham, Isaac, and Jacob.The promises can be categorized into three general areas. Each category has promises thatare to be fulfilled both in mortality and eternity. The following chart lists the categories ofpromises with both the mortal and eternal promises.

PROMISES TO ABRAHAM, ISAAC, AND JACOB

Category Mortal Promises Eternal Promises

1. Posterity Abraham was promised a largeposterity that would become agreat nation.

Abraham was promised that hewould have eternal increase.

2. Land Abraham was promised that hisposterity would have a special land to live in (a promised land)- aland where his posterity are freeto worship God the way Heintends.

Abraham was promised that hethat he would have an eternalpromised land known as thecelestial kingdom.

3. Gospel\Priesthood 1. Abraham was promised that hisposterity would have all theblessings of the gospel andpriesthood.2. Abraham was promised thatthrough his posterity all nationswould be blessed with theopportunity to have the gospel.

Abraham was promised that hewould have eternal life orexaltation in the celestialkingdom (which is the ultimateblessing of the gospel andpriesthood).

The mortal blessings are that they would have (1) a posterity, (2) their posterity wouldhave a land of promise where they can worship God they way God intends, and (3) theirposterity would have the gospel of Jesus Christ including both the Aaronic and Melchizedekordinances of salvation. The eternal blessings include (1) eternal increase (the bearing ofspirit children in the hereafter), (2) the celestial kingdom, and (3) exaltation, eternal life, orGodhood. From this last promise, it can be seen why this is called the covenant ofexaltation.

When a couple is married for time and all eternity, a new kingdom of God is beingestablished; that kingdom is our own kingdom in the eternities. Elder Bruce R. McConkietaught the temple workers in the Provo Temple the following:

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And so I go to the Salt Lake Temple and marry my wife for time and for alleternity, and so begins a new kingdom of God. And if we are faithful, thatmarriage exists here and it exists hereafter. And I have been given through thatordinance every promise that Abraham received. It is given on conditional basis.We must be true and faithful and keep the covenant that we make in the temple,but if we are faithful, we will receive the blessings.45

As noted earlier, it is through honoring the marriage ordinance that men and womenprove that they are worthy of Godhood. Elder Boyd K. Packer has noted that all otherordinances of salvation “were preliminary and preparatory to your coming to the altar to besealed as husband and wife for time and for all eternity. You now become a family, free toact in the creation of life, to have the opportunity through devotion and sacrifice to bringchildren into the world and to raise them and foster them safely through the mortal existence;to see them come one day, as you have come to participate in these sacred templeordinances.”46

Sealing of Children to Parents Because of the fall of Adam, each person born into the world has inherited a fallen

mortal condition. As such, they have lost their inheritance as a child of God and are subjectinstead to inherit the misery of their fallen condition. In order to escape this fate and receivethe fulness of the Kingdom of God, each person must be reinherited and become a “son ofGod” again. The Lord declared: “I say unto you, that as many as receive me, to them willI give power to become the sons of God” (D&C 11:30; cf. 3 Ne. 9:17; Moroni 7:26, 48;D&C 34:3; 35:2; 45:8; Moses 7:1). The power to become sons of God comes through theordinances of the gospel through which men become adopted into the family of God. Thisis known as the law of adoption. Elder McConkie explained, “As the literal Son of God --the Firstborn in the spirit, the Only Begotten in the flesh -- Christ is the natural heir of hisFather. It thus became his right to inherit, receive, and possess all that his Father had. (John16:15.) And his Father is possessor of all things: the universe; all power, wisdom, andgoodness; the fulness of truth and knowledge; and an infinity of all good attributes. Byheirship and by obedience, going from grace to grace, the Son attained these same things.(D. & C. 93:5-17.)” He then concluded, “By obedience to the fulness of gospel law,righteous men are adopted into the family of God so that they also become heirs, Joint-heirswith Christ (Rom. 8:14-18; Gal. 3:26-29; 4:1-7), inheritors of all that the Father hath. (D.& C. 134:33-41).”47

The law of adoption is completed when a child is sealed to his or her’s parents. 48

Children born to parents who are already married for time and all eternity are “born in thecovenant,” meaning they are automatically sealed to their parents and are thus born legalheirs to the kingdom. In other words, they are automatically adopted into the family of Godat birth! Elder James E. Talmage declared: “Children born to parents thus married underthe celestial law are heirs to the Priesthood; ‘children of the covenant’ they are called; noordinance of adoption or sealing is required to give them place in the blessed posterity ofpromise.”49

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However, children born to parents who are not married in the temple must receive thesealing or adoption ordinance.50 President George Q. Cannon, then a member of the FirstPresidency, stated:

It is not necessary, where parents are thus sealed together by the authority of theHoly Priesthood for time and for eternity, that their children should be adoptedor be sealed to them. They are legitimate heirs of the Priesthood and of theblessings of the new and everlasting covenant. But not so with those who havebeen born outside of this covenant. There has to be some ordinance performedin order to make them legitimate; and that ordinance, the Prophet Josephrevealed, was the ordinance of adoption; that is, that which covers the ordinanceor law, although we do not use the word adoption when we seal children toparents; we call that sealing.51

On another occasion, he said: “We have now thousands upon thousands of children whohave been born in the covenant. Those who have not been thus born can have the privilege,if faithful, to become sealed or adopted and thus receive the benefits of the covenant, thesame as if they had been born in it. In this way the entire Church of Christ, where themembers have not been born in the covenant, can enter in the covenant by adoption.”52

When children are sealed to their parents, they become “legal heirs to the inheritances, andglories, and powers, and keys and Priesthood of their fathers, throughout the eternalgenerations that are to come.”53

CONCLUSIONWe have seen that in order for one to acquire the power to achieve godhood, he or she

must enter into covenants with a God who has the power to help us achieve that lofty goal.These covenants are made in ritual settings called ordinances. There are a series ofordinances that one must pass through to gain the full power necessary for exaltation. Theordinances are performed under the authority of the Aaronic and Melchizedek priesthoods.First, one must pass through the ordinance of baptism, an Aaronic Priesthood ordinance.This initiates the recipient onto the strait and narrow path that leads to eternal life andgodhood. But this is not all. One must progress forward until he or she receives all theordinances of the Melchizedek Priesthood including the gift of the Holy Ghost, the washingsand anointings, the endowment, and finally, marriage for time and all eternity. Eachordinance empowers the recipient with greater power of becoming like the Father.

Entering into an ordinance is like signing up for a college class. Credit is not givenimmediately when one signs up for the class. Signing up for the class only opens the wayto receive credit. Credit is given only after the student fulfills all the obligations of thatclass. The same is true with covenants. When one enters into covenants throughordinances, they do not receive the eternal blessings immediately. They must live up to thepromises they have made as part of the covenants. Then when they have been provenworthy, they will receive the Lord’s promised blessings. Joseph Smith taught:

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1. Ezra taft Benson, “What I Hope You Will Teach Your Children About the Temple,” Templesof the Church of Jesus Christ of Latter-day Saints, pp. 42-43; also, Ensign, Aug. 1985, p. 8.

2. The Brethren have taught that eternal life and exaltation are synonymous terms referring togodhood. For example, Marion G. Romney taught, “Immortality connotes life without end. Eternal life, on the other hand, connotes quality of life—exaltation, the highest type ofimmortality, the kind of life enjoyed by God himself.” (Conference Report, Oct. 1978, p.19; orEnsign, Nov. 1978, p. 14). Bruce R. McConkie, stated, “the Lord covenants and promises togive them all that his Father hath, meaning eternal life, which is exaltation and godhood in thateternal realm where alone the family unit continues in eternity.” (Conference Report, Apr. 1982,p. 49; or Ensign, May 1982, p. 33). On one occasion, he wrote, “And what is eternal life? It isthe name of the kind of life God lives. It consists of two things: life in the family unit, and thereceipt of the fulness of the Father, meaning the fulness of the power, glory, and dominion of Godhimself” (The Millennial Messiah, The Messiah Series, vol. 6. [Salt Lake City: Deseret Book,1982], pp. 263-264). Again, he wrote, “Since it is the prophetic purpose to lead men to fullsalvation in the highest heaven of the celestial world, when they speak and write about salvation,almost without exception, they mean eternal life or exaltation. They use the terms salvation,exaltation, and eternal life as synonyms, as words that mean exactly the same thing without anydifference, distinction, or variance whatever” (The Promised Messiah, The Messiah Series, vol. 1.[Salt Lake City: Deseret Book, 1978], pp.129-130). Finally, President Spencer W. Kimball,taught, “If we are true and faithful, we shall rise, not alone in immortality but unto eternal life.Immortality is to live forever in an assigned kingdom. Eternal life is to gain exaltation in thehighest heaven and live in the family unit. (Conference Report, Oct. 1978, p. 109; or Ensign, Nov.

After a person has faith in Christ, repents of his sins, and is baptized for theremission 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, andthe Lord will soon say unto him, Son, thou shalt be exalted. When the Lord hasthoroughly proved him, and finds that the man is determined to serve Him at allhazards, then the man will find his calling and his election made sure . . .(Teachings of the Prophet Joseph Smith, p.150)

Each man and woman who has joined the Church has been called and elected to receiveeternal life or exaltation in the celestial kingdom. To make that calling and election sure,they must enter into covenants with God and then prove themselves both worthy and loyalto him and his prophets. Then God will empower them to become even as he is.

References

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1978, p. 72).

3. From “The Origin of Man,” issued by Presidents Joseph F. Smith, John R. Winder, Anthon H.Lund in Messages of the First Presidency of the Church of Jesus Christ of Latter-day Saints[1833-1951] 6 vols. (Salt Lake City: Bookcraft, 1965-1975), 4:205-206.

4. All the Prophets from Joseph Smith to the present have taught that it is the purpose of theLord’s plan to exalt His children. Note the following examples. Joseph Smith: “God himself,finding he was in the midst of spirits and glory, because he was more intelligent, saw proper toinstitute laws whereby the rest could have a privilege to advance like himself” (Teachings of theProphet Joseph Smith [Compiled by Joseph Fielding Smith, Jr., Salt Lake City: Deseret BookPress, 1938], p. 354). Again: “Here, then, is eternal life -- to know the only wise and true God;and you have got to learn how to be Gods yourselves” (Teachings of the Prophet Joseph Smith,p. 345). Brigham Young: “The Lord created you and me for the purpose of becoming Gods likehimself; when we have been proved in our present capacity, and have been faithful with all thingshe puts into our possession” (Discourses of Brigham Young. Compiled by John A. Widtsoe. [SaltLake City: Deseret Book, 1978], p.57). Lorenzo Snow: “As man is now, God once was; as Godis now man may be.” (The Teachings of Lorenzo Snow. Comp. Clyde J. Williams, [Salt Lake City:Bookcraft, 1984], p. 2). Heber J. Grant: “These duties and obligations are calculated to make usGodlike in our disposition. They are calculated to make Gods of us, and to fit and qualify us thatwe may become joint heirs with our Lord and Savior, Jesus Christ (Gospel Standards. Compiledby G. Homer Durham [Salt Lake City: The Improvement Era, 1943], p.38]. Joseph FieldingSmith: “Mortality is the testing or proving ground for exaltation to find out who among thechildren of God are worthy to become Gods themselves, and the Lord has informed us that “fewthere be that find it.”(Doctrines of Salvation: Sermons and Writings of Joseph Fielding Smith. 3vols. Edited by Bruce R. McConkie. [Salt Lake City: Bookcraft, 1954-1956], 1:69-70). EzraTaft Benson: “As God’s offspring, we have His attributes in us. We are gods in embryo, and thushave an unlimited potential for progress and attainment” (Teachings of Ezra Taft Benson [SaltLake City: Bookcraft, 1988.], p.21) . Gordon B. Hinckley: “The whole design of the gospel is tolead us, onward and upward to greater achievement, even, eventually, to godhood” (October1994 General Conference, Ensign, November 1994, p. 48; also Teachings of Gordon B. Hinkley,[Salt Lake City: Deseret Book, 1997], p. 179).

5. See article entitled “Grace,” p. 697

6. Though it is true that all mankind will be resurrected (see Alma 11:44) by the grace of Christwithout condition (see Joseph Fielding Smith Jr., Doctrines of Salvation, 2:10), it must beunderstood that there are different kinds of resurrections or resurrected bodies. D&C 76 informsus that there are celestial resurrected bodies (those capable of an inheritance in the celestialkingdom), terrestrial resurrected bodies (those capable of an inheritance in the terrestrial

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kingdom), and telestial resurrected bodies (those capable of an inheritance in the telestialkingdom). Though all resurrected bodies will be perfect in form, they vary in glory or capacity(see Joseph Fielding Smith, Jr., Doctrines of Salvation, 2:284-290). “There is one glory of thesun, and another glory of the moon, and another glory of the stars; for as one star differeth fromanother star in glory, so also is the resurrection.” (1 Cor. 15:41-42). The only body that iscapacitated to reach godhood will be the glorified, exalted, celestial body. Gaining this body isconditional upon obedience to God’s commandments (see D. & C. 88:16-33; also, Bruce R.McConkie, A New Witness for the Articles of Faith [Salt Lake City: Deseret Book, 1985],p.651-652; Mormon Doctrine, 2nd ed., rev. [Salt Lake City: Bookcraft, 1966], p.115, 118, 403,669-670; Doctrinal New Testament Commentary: The Gospels. vol. 1. [Salt Lake City:Bookcraft, 1966], p. 96; Doctrinal New Testament Commentary: Acts-Philippians. vol. 2. [SaltLake City: Bookcraft, 1971], pp. 396-397; 498-499), more particularly, obedience to thecovenants made in sacred priesthood ordinances found in the House of the Lord (see Teachingsof the Prophet Joseph Smith, p.330).

7. See, Joseph Fielding Smith Jr., Doctrines of Salvation,1:155; Spencer W. Kimball, TheTeachings of Spencer W. Kimball (Compiled by Edward L. Kimball. Salt Lake City: Bookcraft,1982), p.71; James E. Talmage, Jesus the Christ (Salt Lake City: The Church of Jesus Christ ofLatter-day Saints, 1977), pp. 245-246; James E. Talmage, The Vitality of Mormonism (Boston:The Gorham Press, 1919), p.257.

8. Conference Report, April 1961, p. 34-35.

9. Teachings of the Prophet Joseph Smith, p. 309.

10. Teachings of the Prophet Joseph Smith, p. 167.

11. Journal of Discourses 2:31; also Discourses of Brigham Young, p. 416; Teachings ofPresidents of the Church: Brigham Young, p. 302.

12. Ezra Taft Benson, “What I Hope You Will Teach Your Children About the Temple,” Templesof the Church of Jesus Christ of Latter-day Saints, pp. 42-43; also, Ensign, Aug. 1985, p. 8;emphasis added.

13. The strait gate was spelled straight until the 1981 edition of the Book of Mormon where itwas respelled strait after consulting the original manuscript of the Book of Mormon.

14. Conference Report, April 1955, p. 68.

15. Boyd K. Packer, The Holy Temple (Salt Lake City, UT.: Bookcraft, 1994), pp. 144-145.

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16. This diagram is for illustrative purposes only. It is certainly possible that the three degrees ofthe celestial glory could be separate and distinct spheres.

17. Marion G. Romney, “Temples - The Gates to Heaven,” Ensign, March, 1971, p. 16.

18. “Sins, Crimes, and Atonement,” An address given to CES religious educators, 7 February1992, p 1.

19. Bruce R. McConkie, The Promised Messiah (The Messiah Series, vol. 1. Salt Lake City:Deseret Book, 1978.), pp. 404-405.

20. Bruce R. McConkie, Mormon Doctrine 2nd ed., rev. (Salt Lake City: Bookcraft, 1966), p.333.

21. Bruce R. McConkie, A New Witness for the Articles of Faith (Salt Lake City: Deseret Book,1985), pp. 265-266.

22. Joseph Fielding Smith, Jr., The Way to Perfection (Salt Lake City: Genealogical Society ofThe Church of Jesus Christ of Latter-day Saints, 1951), pp.212-213.

23. Teachings of the Prophet Joseph Smith, p.308.

24. Journal of Discourses, Vol.3, p.93.

25. Orson F. Whitney taught: “The spirit without the body is incomplete; it cannot propagate”(Cowley and Whitney on Doctrine, Compiled by Forace Green [Salt Lake City: Bookcraft, 1963]p. 283).

26. President Harold B. Lee stated: “Those who refuse as husbands and wives to have childrenare proving themselves already too small for the infinitude of God’s creative powers” (Ye Are theLight of the World, [Salt Lake City: Deseret Book, 1974] p. 267; also The Teachings of HaroldB. Lee [Salt Lake City: Bookcraft, 1996], p. 283).

27. Joseph Fielding Smith taught: “Some will gain celestial bodies with all the powers ofexaltation and eternal increase. These bodies will shine like the sun as our Savior's does, asdescribed by John. Those who enter the terrestrial kingdom will have terrestrial bodies, and theywill not shine like the sun, but they will be more glorious than the bodies of those who receive thetelestial glory. In both of these kingdoms there will be changes in the bodies and limitations. Theywill not have the power of increase, neither the power or nature to live as husbands and wives, forthis will be denied them and they cannot increase. Those who receive the exaltation in thecelestial kingdom will have the ‘continuation of the seeds forever.’ They will live in the family

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relationship. In the terrestrial and in the telestial kingdoms there will be no marriage. Those whoenter there will remain ‘separately and singly’ forever. Some of the functions in the celestial bodywill not appear in the terrestrial body, neither in the telestial body, and the power of procreationwill be removed. I take it that men and women will, in these kingdoms, be just what the so-calledChristian world expects us all to be -- neither man nor woman, merely immortal beings havingreceived the resurrection.” (Doctrines of Salvation, 2:288)

28. Boyd K. Packer, The Holy Temple, p. 154.

29. “Temple Ordinances,” in Encyclopedia of Mormonism, Vol.4.

30. For an enlightening discussion concerning the various attributes of man that ought toconsecrated to God, see pp. 265-270 of Hugh Nibley, “But What Kind of Work?” in ApproachingZion (The Collected Works of Hugh Nibley, vol. 9. Salt Lake City: Deseret Book, and Provo,Utah: Foundation for Ancient Research and Mormon Studies, 1989).

31. “Washings and Anointings,” in Encyclopedia of Mormonism, Vol.4.

32. The Holy Temple, p. 155.

33. The Holy Temple, p. 75, 78-79.

34. Carlos E. Asay, “The Temple Garment,” Ensign, Aug. 1997, pp. 18-23.

35. Journal of Discourses 2:31; also Discourses of Brigham Young, p. 416; Teachings ofPresidents of the Church: Brigham Young, p. 302.

36. “Temple Teachings Through the Ages,” Ensign, Aug. 1974, p. 54.

37. “In His House,” Ensign, Jan. 1972, pp. 73-77. This is a pictorial discussion of the temple.

38. James E. Talmage, The House of the Lord (1912 ed., reprint. Salt Lake City: Bookcraft,1962.), p.83-84.

39. John A. Widtsoe, A Rational Theology (Salt Lake City, 1952) pp. 125-126.

40. Ezra Taft Benson, Teachings of Ezra Taft Benson (Salt Lake City: Bookcraft, 1988), p. 251.

41. Bruce R. McConkie, “Obedience, Consecration, and Sacrifice,”Conference Report, Apr. 1975, 74-

77; or Ensign, May 1975, 50-52.

42. Conference Report, Oct. 1984, 48; or Ensign, Nov. 1984, 37.

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43. Doctrines of Salvation, 2:84.

44. Doctrines of Salvation, 2:44.

45. “The Promises Made To The Fathers,” in Studies in Scripture: Vol. Three The Old TestamentEd.s Kent P. Jackson, and Robert L. Millet, Salt Lake City, UT: Randall Book Co., 1985), p. 61.

46. The Holy Temple, p. 69.

47. Mormon Doctrine, p.394.

48. Adopting children to parents began during the administration of Wilford Woodruff. Prior to hisadministration, people were being adopted to anyone. However, President Woodruff received a revelationclarifying the order of this ordinance. In April General Conference of 1984, he said: “When I went beforethe Lord to know who I should be adopted to (we were then being adopted to prophets and apostles), theSpirit of God said to me, ‘Have you not a father, who begot you?’ ‘Yes, I have.’ ‘Then why not honorhim? Why not be adopted to him?’ ‘Yes,’ says I, ‘that is right.’ I was adopted to my father, and shouldhave had my father sealed to his father, and so on back; and the duty that I want every man who presidesover a temple to see performed from this day henceforth and forever, unless the Lord Almighty commandsotherwise, is, let every man be adopted to his father. When a man receives the endowments, adopt him tohis father; not to Wilford Woodruff, nor to any other man outside the lineage of his fathers. That is the will

of God to this people.” (Collected Discourses, Vol.4 )

49. The House of the Lord, p.88.

50. See Wilford Woodruff, The Discourses of Wilford Woodruff (Compiled by G. HomerDurham. Salt Lake City: Bookcraft, 1946), pp.154-156; Messages of the First Presidency, 2:278-279; 5:112.

51.Woodruff, Wilford. The Discourses of Wilford Woodruff. Compiled by G. Homer Durham.Salt Lake City: Bookcraft, 1946: pp. 155-156; see also Collected Discourses (Edited by Brian H.Stuy. 5 vols. Burbank, California, and Woodland Hills, Utah: B.H.S. Publishing,1987-1992),Vol.4, April 8, 1894.

52. George Q. Cannon, Gospel Truth: Discourses and Writings of President George Q. Cannon,First Counselor to Presidents John Taylor, Wilford Woodruff and Lorenzo Snow (1880–1901). Compiled by Jerreld L. Newquist. 2 Volumes. Salt Lake City: Zion’s Book Store, 1957: Vol. 2,p. 86.

53. Orson Pratt, Journal of Discourses, 17:189. For an excellent treatise on the history of theLaw of Adoption in our dispensation, see Gordon Irving, “The Law of Adoption: One Phase ofthe Development of the Mormon Concept of Salvation, 1830-1900,” BYU Studies, Spring 1974,

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Vol. 14, No. 3, p.291-314.