The Restoration of Priesthood Ordinances--by Jordan Thomas

At the time of Joseph Smith, there was an incredible amount of excitement among the saints, especially regarding the concept of the priesthood being power beyond the grave. For many, this was a new concept to have the power of God being all encompassing, instead of the power of many with obvious limitations. The struggle to grasp this concept was explained by Joseph Smith in section 128 verse 8, and further explained in several other scripture.

In section 128 verse 8, Joseph is writing to the saints concerning baptism for the dead, and explaining specifically that “whatsoever you record on earth shall be recorded in heaven”. Joseph Smith also makes the intertextual reference to Matthew 16, when peter is given the sealing authority, that even as he was able to bind on earth and in heaven, so do our records have nearly the same effect. The most difficult concept to grasp is that of how the priesthood can operate beyond the grave and out of this world, a concept that I am still trying to understand fully. Joseph Smith references Matthew 16, and the sealing power given to Peter when he said, “whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven.” This intertextual reference must have been familiar in the ears of the early saints as they were familiar with the Bible, and what the Savior had conferred upon Peter, but it is further expanded to that the binding is also interpreted as a record being taken. Even from the first official meeting of the church, a record had been kept of those who were baptized into the church, and here Joseph is making the strong connection between the priesthood and the record that is being made.

In Doctrine and Covenants 121:36, this concept of divine power is further explained when it is stated that the “rights of the priesthood are inseparably connected with the powers of heaven”. This further helps to explain that when the priesthood is exercised righteously, it is as if a conduit is open from heaven, and there is literal power coming down to perform the ordinance, something that the early saints would have known about, but also that would have been a harder concept to understand. The saints were still very young in their spiritual progression, and although many would have known a great deal about the church, entirely grasping the reference to the powers of heaven must have been daunting to newly baptized members. It is understandable here to see how critical of a role Joseph Smith had, to lead the saints and to teach them about the priesthood, as he had previously had many more experiences and was comparatively much more mature spiritually speaking.

As also taught in Alma 13:7, the priesthood is more eternal than probably most of us understand. It is stated that “this high priesthood, … without beginning of days or end of years, being prepared from eternity to all eternity.” From this example, we can see that the priesthood was operable long before the earth was made, and that it would have transcended the creation of the world and been placed upon the earth, still with the actual priesthood power coming from heaven. With this knowledge, it would only make sense that with the power going from heaven to earth, that record of the use of sacred authority could go from earth to heaven.

The Lord again teaches this same principle incredibly plain terms in Doctrine and Covenants 132:13 when He says, “And everything that is in the world… that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God.” This makes it all the clearer that the authority of God is authority that stretches farther than this world. Elder M. Russell Ballard relates the experience of sealing his son in his book Our Search for happiness. He states clearly that he was only performing the ordinances because he had been ordained to do so. He says, “I certainly wouldn’t claim the authority to perform marriages that would bind people to each other through the eternities without authorization from the God of eternities.” (Page 66) This teaching is clear that in order for ordinances to be enforce after this world, the authority must come from God, who’s authority is the only authority that will be in effect outside of this world.

Overall, section 128 greatly strengthens our understanding of priesthood authority and we can see the development of its understanding for the early saints. Even though it took teaching from the prophet, many of the saints were able to grow in their understanding because of both ancient and modern scripture.

Enduring vs. Magnifying--by Ivan Yorgason

The words “marriage” and “family” are not the most well defined words in modern society. The 1828 version of Webster’s Dictionary defines marriage as “the act of uniting a man and woman for life.” The same dictionary defines family as “a household, including parents, children and servants, and as the case may be, lodgers or boarders.” In Section 132 of the Doctrine and Covenants, the Lord added a conditional definition for marriage and family. This new definition and the conditions on which it is valid changed the Latter-day Saint view of marriage and family.

The new definition presented is found throughout Section 132. In verse 19, the Lord says that this new definition is called “the new and everlasting covenant.” Some characteristics of this new definition of marriage from verse 19 are that “it is sealed …by the Holy Spirit of promise, by him who is anointed, unto whom I (the Lord) appointed this power and the keys of this priesthood”, it lasts through “time, and through all eternity”, it “shall be of full force when they (the married persons) are out of the world”, and “they (the married persons) shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds forever and ever.” This new definition of marriage automatically gives a new definition of family. Under the new and everlasting covenant, family members are sealed together and families last throughout time and all eternity. This completely changed the view of marriage for Latter-day Saints. After this revelation, they realized that they would have the opportunity to not have their marriages end at death.

The idea that a marriage could literally last forever removed the inclination to only endure or tolerate the marriage until death. Speaking about the persons married through the new and everlasting covenant in verse 20, the Lord says, “Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting.” With this in mind, the persons married to cannot just tolerate each other. The eternal marriage cannot only be endured. Things that are endured are temporal or time dependent. They always end. Hence, in 3rd Nephi 15:9, the Lord says, “Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life.” Marriage through the new and everlasting covenant does not end, therefore it cannot be endured.

With the inclination to endure a marriage removed, a new idea of how to manage marital relationships came about from the conditions on which the newly presented definition of marriage is valid. In verse 7, the Lord says that the conditions are that it be “sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power.” This allowed the Saints to have a clear goal for their marriages. At the reception of this revelation, they came to realize that, in order to have their marriages be eternal, they needed to have their marriages sealed by the Holy Spirit. Their marriages needed to be holy. Instead of enduring their marriages, they now began the quest of magnifying their marriages. Enduring ends with time, while magnifying is an eternal process.

Source Report--by Ivan Yorgason

Title:
Holland, Jeffrey R. and Patricia T. “However Long and Hard the Road.” Brigham Young University, Provo, UT. 18 January 1983.

Summary:
President and Sister Holland presented wonderful doctrine in regards to enduring to the end. Sister Holland specifically spoke about “becoming” and personal development instead of worrying so much about not being married. President Holland had a more general focus of mortal and, more importantly, eternal life. He spoke of how eternal goals and dreams can help us all hang in there throughout this life. He shared the example of high divorce rates as a problem, symbolic of a lack of determination and endurance. As examples of determination and perseverance, President Holland spoke about the life of Joseph Smith, the lives of the early Saints, and the building of the Salt Lake Temple.

Insight:
This article directly ties into the sections assigned for today’s reading. In sections 124,125, and 126, the Saints had been expelled from Missouri. They had been forced to rebuild their entire community yet again. The embodiment of determination and endurance is represented in the lives of these Saints. The very idea that President and Sister Holland were trying to share is portrayed through the Saints in these sections. We are often counseled to apply the scriptures to our lives. Sometimes it may seem difficult to apply them. President and Sister Holland apply these sections to our lives for us.

Quote:
“The baking of life’s best cakes takes time. Don’t despair of tarrying and trying. And don’t ‘burn your lips’ with impatience.”

I feel this quote is particularly powerful and relevant because it completely covers all of the ideas shared by President and Sister Holland. All of life’s worthy causes are represented by “life’s best cakes.” If you give up at any time along the way, you won’t end up succeeding in those worthy causes. Impatience in life also leads to failure and hurt. By enduring to the end, not giving up, and avoiding impatience, we can all take part in “life’s best cakes.”

Response:
The words of President and Sister Holland were not especially poignant to my current life situation. I don’t have a lot of difficulties or trials. Life is going pretty much according to plan and I don’t feel like I have suffered unnecessary pain or suffering. Because of this, I have gained something different from their words than maybe most people would. As I read, I began to reflect on what things I have given up on in my life, what I possibly am giving up on, and what I may give up on in the future.
I believe that I need to think about this more often in life. What is worth continuing? What is worth giving up on? I can’t do everything in life, but I can do more than what I am currently accomplishing. There are many good things in this life, but as Elder Oaks taught, “We have to forego some good things in order to choose others that are better or best because they develop faith in the Lord Jesus Christ and strengthen our families.” While the words shared by President and Sister Holland referred to enduring to the end, they prompted me to not only endure, but endure well.

Determination, patience, and longsuffering can get us to the end of the race. I feel that we must also consider what condition we want to be in when we finish the race. Did we take advantage of every “best” thing that we could have? Did we endure well? The lives of the early Saints and the life of Joseph Smith are great examples of people who endured well. Not only did they persevere, but they also took advantage of the many righteous opportunities around them. After having this chance to read and learn about the importance of enduring patiently life’s trials in order to achieve life’s worthy causes, I too want to be able to endure well the lot I have been handed.

A House for the Most High--by Matthew James

The early Latter-day Saints were chased from their homes on more than one occasion and many times were commanded to build a temple.  Now temples dot the Earth, with over 140 either operating or under construction.  What is it about the temple that makes it important?  Why would the early Saints risk their lives, and their worldly wealth to build them?

In revelation as early as section 88 we begin to learn about the importance of the temple, “Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God.”  The Saints were greatly blessed as they labored on, and finished this house.   The Lord himself came to accept the offering of the Saints, “For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.” (D&C 110:7)  The Saints were not able to enjoy this house for long; soon after they left Kirtland in hope of finding Zion elsewhere.   They were commanded and attempted to build other temples, but with each attempt came mobs and heartache.

In section 124 of the Doctrine and Covenants the Lords commands another temple to be built in Nauvoo.  In verse 28 the Lord says, “For there is not a place found on earth that [I] may come to and restore again that which was lost unto you.”  The Saints are commanded to bring the best of what they had to build this temple.  What did they think as they learned of this new command?  They did not grow despondent as one might expect given their past.  Instead, they rallied around their leaders and did their best to contribute.  All of the trials that the Saints experienced seemed only to intensify their desires to receive the blessings of the temple.

What are these blessings?  Section 124 marks the beginning of the Saints understanding of the temple in terms that we are familiar with.  Looking in verse 38, “For, for this cause I commanded Moses that he should build a tabernacle… that those ordinances might be revealed which had been hid from before the world was.”  One of those ordinances was baptism for the dead.  Through this ordinance, those who had died without knowledge of the gospel might be able to accept it in the afterlife.  The revelation specifies that this and other ordinances for the dead should be completed in the temple.  We begin to see the temple go from a meetinghouse, to a more sacred kind of building.

In our own time, the prophet has spoken about the importance of temples.  In conference, April 2011, President Thomas Monson said, “Those who understand the eternal blessings which come from the temple know that no sacrifice is too great, no price too heavy.”  He also states, “The all-important and crowning blessings of membership in the Church are those blessings which we receive in the temples of God.”  At a personal level, there is no difference between choosing not to attend the temple, and not having a temple to attend.  Truly, we have been blessed by the sacrifices of those who came before us.

Kirtland Temple Keys--by Erin Collet

During their visitation from four heavenly messengers Joseph Smith and Oliver Cowdery received important keys for the building up of the Church in this dispensation.  Christ first came and accepted the Kirtland temple.  Following the Savior’s visit Moses appeared and gave 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.”  In his talk “The Gathering of Scattered Israel” Elder Nelson points out that missionary work is a vital to accomplishing the gathering of Israel.  In this way I think that the keys restored by Moses are related to the keys used to dedicate new countries for missionary work today.  By spreading the gospel people from the lost tribes are being brought back into the house of Israel.  It is interesting to me that Moses was the one to restore those keys instead of Jacob.  Perhaps it is because he was the one who led the children of Israel to the last place they were all gathered together. 
   
 After Moses, Elias came to commit the dispensation of the gospel of Abraham.  The Bible Dictionary says that this Elias was a man who lived at the same time as Abraham.  Because Abraham lived so long ago it does not surprise me that a record of Elias’s existence has not remained to this day.  The Bible Dictionary also tells us that a dispensation is a “period of time in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and the keys.”  From this definition and the footnotes from D&C 110:12 I think that Elias gave Joseph Smith the power to access the keys that were given to Abraham by the Abrahamic Covenant.  The Abrahamic Covenant blesses us even today to receive eternal inheritances.  Thus, I think that the keys Elias had in a sense opened the door for the keys that Elijah brought.
   
 D&C 110 tells us that Elijah brought “the keys of this dispensation.”  As later use of these keys show, these are the sealing keys.  Elijah held these keys in his mortal life and later gave them to Peter, James, and John.  This is somewhat confusing to me—why would keys that had existed previously be called the keys of this dispensation?  Perhaps these keys are the crowning  restoration of this dispensation because they have the power to give exaltation.  Additionally these keys allow us to link back through generations, and thus provide the opportunity for the whole human family to be exalted, which is part of the mission of this last dispensation. 

One new thing I learned while studying these keys is that it seems to me that each needed the others to be complete.  The Abrahamic Covenant brings blessings to all who are members of the Church, and in order for more and more people to receive these blessings Israel must be gathered.  Also, I think that in order for the Abrahamic Covenant to be in full effect and receive eternal inheritances we must be sealed by the sealing power brought by Elijah.  This is the first time that I have noticed these connections and I feel like I better understand why these messengers came on one day in one grand spiritual experience.  By studying these different keys I have also reflected on how all things had to be restored one at a time, or precept up on precept, in the grand restoration of the Gospel.  Truly all of the keys restored in the Kirtland temple bless our lives today.

Priesthood and Quorums--By Devon Stern

Verses 30 and 31 of D&C 107 give us insight to the way in which priesthood quorums are to make decisions together.  “The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity” (v. 30.)  The promised blessing is that “if these things abound in them they shall not be unfruitful in the knowledge of the Lord” (v. 31.)  These verses mirror very closely 2 Peter 1:5-8, and a similar promise is given that “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” (v. 8).  It’s interesting to see how the Lord’s methods of operation in His church are the same in all times and for all people.  We are always to do things in faith, patience, virtue and love, and if we do then we will be blessed with knowledge from God on how to act.
   
These verses in section 107 immediately brought to mind section 121 verses 41-42 wherein we are told that the priesthood cannot have power or influence over another except by persuasion, long-suffering, gentleness, meekness, love unfeigned, kindness, and pure knowledge.  This is a scripture that I think we should all read often and try to apply in our lives, but it is especially important for priesthood leaders to read and apply often.  I have seen in my service as elders quorum president how easy it is to see others as problems rather than people.  You focus so much on trying to help them do what they need to do that you sometimes forget the real goal of helping them become what they need to be.  Sometimes that become frustrating, and you need to read these verses again and strive to reach out to them in love unfeigned, with kindness, meekness and patience.  President Monson gives us great advice when he encourages us to “see others as they may become” (“See Others as They May Become”, Ensign, Nov 2012, p. 68) and “never [to] let a problem to be solved become more important than a person to be loved” (“Finding Joy in the Journey”, Ensign, Nov 2008, p. 86.)
   
We see this counsel to act with Christlike attributes as priesthood leaders repeated often in the New Testament, when the apostles were trying to establish the correct pattern of priesthood ministering.  2 Cor. 6:4-6 state that to approve ourselves as the ministers of God, we must act in patience in any affliction and possess love unfeigned.  In 1 Peter the chief apostle admonishes the elders to “feed the flock of God...neither as being lords over God’s heritage, but being ensamples to the flock” (5:1-3.)  He speaks also specifically to husbands, which is a priesthood leadership role, to dwell with their wives according to knowledge, to honor them, to be of one mind, to have compassion, not to return railing for railing, but rather to return a blessing (3:7-9.)  We are constantly reminded in every position of authority not to seek power, but to act in love and in the best interest of those we serve and to maintain patience and kindness, even suffering a long time if we must.
   
I believe these principles that are repeated over and over in the scriptures are important not only for priesthood leaders, but for any disciple of Christ.  This is how we become like Him:  through practicing and developing the attributes He possesses in full.  They also apply to anyone who is called to lead another, whether it be as a young women’s advisor, a Sunday school teacher, a mother, or a ward choir director, or even something that isn’t church related at all.  These are true principles in whatever leadership capacity we serve in.
  
I also find it interesting how much these verses emphasize having correct knowledge and acting thereon.  We are to continually seek knowledge from God in doing right in His eyes.  The only way we can know for sure what the right thing to do in any situation is is to receive a witness from the Holy Ghost that it is right.  We need to be fruitful in the knowledge of the Lord (D&C 107:31) in order to live our lives right in preparation for returning to live with Him.

Chastening--by Lisa Tait

“Verily, thus saith the Lord unto you whom I love, and whom I love I also chasten that their sins may be forgiven, for with the chastisement I prepare a way for their deliverance in all things out of temptation, and I have loved you—“ (D&C 95:1)

This verse introduces a revelation in which the Lord calls the Saints in Kirtland to repentance for failing to take seriously the command to build a “house” (temple). Beyond the immediate context, however, this statement from the Lord teaches some important principles about His perspective on the nature, purpose, and results of chastening.

We should first understand what “chasten” means. We might tend to think of it in terms of “scolding” or “punishment.” However, this verse seems to equate love and chastening, while words such as scolding or punishment do not have a strong connection to the idea of “love.”

In seeking to understand the concept of chastening, it helps to remember that this process involves two parties: the chastener (the one who does the chastening) and the recipient, the one who is chastened. As the chastener, the Lord explains his perspective in order that we, as the recipients of chastening, might accept and act upon it correctly.

First, then, we must understand the perspective of the chastener. The 1828 Webster’s dictionary defined “chasten” as follows:

“To correct by punishment; to punish; to inflict pain for the purpose of reclaiming an offender;… to purify from errors or faults.”

The current Merriam-Webster online dictionary adds the following:

“to prune (as a work or style of art) of excess, pretense, or falsity : refine; to cause to be more humble or restrained: subdue.”

Chastening, then, should be thought of as correction, purification, refinement. This is what the Lord means when He says “whom I love I also chasten.” From God’s perspective, chastening is an act of love, motivated by His desire to purify and refine us to reach our full potential and become more like Him.

In this light, the more modern definition of “chasten” as “pruning” is significant. An experienced gardener knows that it is often necessary to cut back a tree or a bush significantly each year in order to help the plant continue to grow in a healthy manner and produce the highest quality fruit or blossoms. A bush that is left to grow wild will often become unproductive. Those many cuts and slices often look ugly and seem drastic at first, but a few months later the results prove how beneficial, even necessary, the pruning was. This is the point of President Hugh B. Brown’s famous talk, “God is the Gardener” (audio available here; also published as "The Currant Bush" in the New Era, April 2001.) 

Most of us understand how this concept applies to the parent-child relationship. Parents love their children and want to help them grow and develop; therefore, they must at times correct—chasten—their children. “This is for your own good,” right? Likewise, we might think of the teacher-student interaction in this way. Those seemingly critical comments written in the margin of the paper you slaved over for weeks are intended to help you see how you could improve it.

The problem is that as fallible human beings, parents (and all of us) can easily cross over the line from chastening intended to be for the benefit of our children into simply venting or indulging in anger for its own sake, or even into exercising unrighteous dominion and abuse. This is when “chastening” becomes “scolding,” and most of us can relate to how it feels to be on the receiving end of that equation.

We have to remember, though, that the Lord’s chastening will never cross that line. Here is one of those places where we can’t let what people do to each other color our understanding of a word the Lord uses in His own way.

When we are on the receiving end of chastening, then, the question is what we will do with it. Will we accept it and use it as intended? Or will we resist, allowing our pride and feelings to be hurt? Will we ask, “Why me?” and cry, “This isn’t fair!”? Will we act like small children (or maybe not so small) who throw a fit and become inconsolable when they don’t get their way? Or will we look inside ourselves and ask, “What can I learn from this?” Will we turn to the Lord and ask Him to help us understand His purposes in our lives?

Note that in D&C 95:1 the Lord explains a further purpose for chastening: “I also chasten that their sins may be forgiven.” If this is the case, then it follows that one of the most productive responses we can have to chastening is repentance. It is surely not the case that every time we experience chastening in our lives it is because of a specific sin we have committed. However, we should keep in mind that that could be the case. Sometimes we may need to repent of something definite. But it may also be an opportunity for us to identify a weakness that is holding us back. Without feeling that we are worthless and totally unworthy, we can recognize that the chance to identify and overcome any of our own limitations is a true blessing and act of mercy by the Lord. There are so many things we can’t see about ourselves—chastening truly can be an opportunity to learn something new and develop a new strength by overcoming a previously un-tested weakness (see Ether 12:27).

Some of the most powerful experiences I have had in my life have come in answer to the simple prayer, “What do you want me to learn from this?” It’s really a variation on the suggestion I’ve made before that sometimes we need to pray about what to pray about.


Now, all this having been said, here is the question for further discussion: How can we recognize chastening in our own lives? What are some forms the Lord’s chastening might take? Most of us won’t receive a direct revelation like those in the Doctrine and Covenants (Section 93, for example) that specifically calls us to repentance, so how can we recognize when this process is occurring in our own lives?

Post some of your thoughts and experiences in the comments below.