The Place of the Sacrament in The Way to Eternal Life

This is part 1 of 2 of a lesson I wrote for Elders Quorum on the symbolism of the sacrament. I tried to write it so that even a recent convert would understand. Maybe I achieved that purpose, maybe not.

INTRODUCTION

In order to better understand the sacrament, it is useful to understand the steps of spiritual progression that begin with faith, repentance and baptism, and culminate with entering God’s presence and being given a promise of eternal life. The scriptures use different phrases to describe these steps of spiritual progression such as “the way” and “the doctrine of Christ” (2 Nephi 31:21), “paths of righteousness” (Psalm 23:3), and “the way of eternal life” (2 Nephi 10:23). These steps are represented by the layout of the tabernacle of Moses. The showbread in the tabernacle corresponds to our ordinance of the sacrament today. The showbread and the sacrament represent the step in the journey of spiritual progression just prior to entering the presence of God.

Each step in the administration of the sacrament has symbolic meaning. It is like the enactment of a great drama. The steps that will be considered are preparation of the sacrament, singing a hymn, breaking the bread, offering the sacramental prayers, passing the sacrament, partaking of the sacrament, and returning the empty trays.

THE TABERNACLE OF MOSES AND THE STEPS OF SPIRITUAL PROGRESSION

The picture of the layout of the tabernacle of Moses above comes from a lesson titled “The House of the Lord in the Wilderness” from an LDS Church Education System Institute manual (http://www.ldsces.org/manuals/old-testament-institute-student-manual-1/ot-in1-04-exo-13.asp; I shifted the labels on left-hand side slightly in order to better align with the layout and then rotated it 180 degrees). The tabernacle represents the phases of a person’s spiritual journey from being a born into a fallen world to returning to the presence of God. The outer courtyard with the altar of sacrifice and the laver represents the phase of spiritual development where a person first develops faith in Christ, repents, and is baptized. This corresponds to a telestial level of spirituality and testing. At this level, you repent of major sins, particularly sins of commission (things that you actually do that are not right). At this level, the major test is to do the right things. One person’s experience at this level will be similar to other people’s experience at this level.

Receiving the Holy Ghost, or being baptized by fire and the Holy Ghost, is represented by the entrance to the Holy Place. In real life, it is a transition from a telestial level to a terrestrial level of spirituality and testing. At this level, you repent of smaller sins, particularly sins of omission (things that you should do but don’t). The main features of the terrestrial level in real life are an increase in spiritual experiences beginning with the baptism of fire and the Holy Ghost, and feasting on the word of Christ, represented by the table of showbread and the sacred lampstand in the Holy Place of the tabernacle. A person who is progressing within this level will likely be fasting, praying, and studying the scriptures regularly. He will also give more and more selfless service. The major test at this level is to do the right things for the right reason, which is love or charity, and God will put you through tests of his choosing to determine that. Or, as the Psalmist said, “him shall [the Lord] teach in the way that he shall choose” (Psalm 25:12). We each have very different experiences at this level. It is more individualized than the previous (telestial) level.

Once you have progressed through the terrestrial level in real life, you will meet God at the veil in a very real experience that may or may not include seeing him. However, once you are admitted into his presence and transition to a celestial level of spirituality, you will most likely see God. This is represented in the tabernacle of Moses by the veil and the Holy of Holies. Once at this point spiritually, you will likely receive a promise of eternal life, also known as calling and election made sure. God will also give you instructions on what you are then expected to do with your life.

Prophets Describe the Pattern of Spiritual Progression

The Book of Mormon prophet Alma the Younger told his son Helaman about his own ministry and the pattern he followed to bring souls to Christ – “For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God.” (Alma 36:26).

That verse outlines the order of the major phases of spiritual progression. First is to be born of God. This corresponds to faith, repentance, baptism and the reception of the Holy Ghost. This is symbolized in the tabernacle of Moses in the outer courtyard. Second is to taste of the joy that Alma had tasted. This corresponds to the principles of feasting on the word of Christ and hungering and thirsting after righteousness, to being tested by the “bread of adversity, and the water of affliction” (Isaiah 30:20), and to the symbolism of the ordinance of sacrament as we practice it today and to the showbread in the Holy Place of the tabernacle of Moses. To see eye to eye as Alma had seen refers to meeting Christ at the veil after mighty prayer. This corresponds to the symbolism of the altar of incense and the veil in the tabernacle of Moses. Christ described this step as “Blessed are the pure in heart: for they shall see God” (Matthew 5:8). The final step is to gain the same knowledge that Alma had. This is symbolized in the tabernacle of Moses by being in the Holy of Holies. It is “the more sure word of prophecy,” which means that a person has knowledge “that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood. It is impossible for a man to be saved in ignorance.” (D&C 131:5-6).

Joseph Smith described the successive steps of spiritual progression similar to how Alma the Younger described them, but included more information about the final step:

“The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses.

“Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions—Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.” (Teachings of the Prophet Joseph Smith, p. 150-151)

The Sacrament in the Journey of Spiritual Progression

The ordinance of the sacrament represents a phase of spiritual development between receiving the gift of the Holy Ghost and entering the presence of God. The sacrament is more or less equivalent to the showbread in the tabernacle of Moses. The showbread was kept on a table in the Holy Place of the tabernacle. Wine was also kept on the table. In Hebrew, the showbread was called “bread of the presence”, meaning that it was the bread of the presence of God. Twelve loaves were placed on the table each week. They were eaten and replaced at the end of the week. The Holy Place also had a giant menorah or sacred lamp stand. In the sacrament prayer, the priest asks “that they may always have his Spirit to be with them.” The light of the menorah represents the spirit of Jesus Christ to which the sacramental prayers refer.

Christ visited the Nephites at one of their temples after his resurrection. The Nephites built temples similar to the temple of Solomon, which had a layout very similar to the tabernacle. While he was speaking to the Nephites, he asked twelve disciples to go get bread and wine, which he would then use to institute the sacrament among the Nephites. They most likely went into the Holy Place of their temple and brought the showbread and wine to Christ so that he could administer the sacrament. Thus, the sacrament is rooted in the temple. Our sacrament is patterned after the Nephite sacrament as described in The Book of Mormon (see Moroni chapters 4 and 5).

If you were to walk further into the tabernacle, you would come to the veil and on into the Holy of Holies and the presence of God. After passing through the phase of spiritual development represented by the sacrament, “the man will find his calling and his election made sure.” The ordinance of the sacrament is preparation to enter the presence of God and to obtain eternal life. Priesthood holders who administer the sacrament are helping to prepare others to enter the presence of God. 

The Middle of The Way – The Baptism of Fire and the Holy Ghost

The prophet Nephi described the beginning of The Way as repentance and baptism in water. Repentance is a phase of spiritual development that maps to the altar of sacrifice in the tabernacle of Moses. Baptism in water is an event of spiritual development that maps to the laver in the tabernacle of Moses. Nephi says that the next major milestone of spiritual progression is baptism by fire and the Holy Ghost.

13) Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins [corresponds to the altar of sacrifice], witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water [corresponds to the laver or wash basin], according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.

17) Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do [in this sense, Christ himself is The Way, see John 14:6]; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost [the entrance to the Holy Place of the tabernacle of Moses].

18) And then are ye in this strait and narrow path which leads to eternal life [from baptism, through the Holy Place, past the table of showbread and the sacred lampstand/menorah, through the veil, into the Holy of Holies]; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.

19) And now, my beloved brethren, after ye have gotten into this strait and narrow path [or entered into that phase of spiritual development represented by the Holy Place in the tabernacle], I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

20) Wherefore, [what follows next are three steps that take you to the presence of God] ye must press forward with a steadfastness in Christ [step 1], having a perfect brightness of hope [step 2], and a love of God and of all men [step 3 – note that steps 2 and 3 are hope and love, which is charity, so it seems reasonable that step 1 is actually faith so that steps 1, 2 and 3 are faith, hope and charity]. Wherefore, [what follows next are three steps that take you to the presence of God from another perspective] if ye shall press forward, feasting upon the word of Christ [represented by the table of showbread], and endure to the end [represented by entering the Holy of Holies], behold, thus saith the Father [or, at that point, this is what the Father will say to you, and it is an oath or a promise, no longer conditional on passing through covenant trials]: Ye shall have eternal life. (2 Nephi 31:13, 17-20)

If we map Nephi’s language onto the layout of the tabernacle of Moses, it would look something like this:

Based on Nephi’s description of The Way and how it seems to map onto the layout of the tabernacle of Moses, the baptism of fire and the Holy Ghost is a transition from a telestial life to a terrestrial life. It is like being born into a terrestrial state. Other prophet-writers use phrases to describe this step of spiritual development such as ‘born again’, ‘born of God’, ‘born of the spirit’, and ‘born of Christ’.

When someone receives the baptism of fire and the Holy Ghost, he may or may not understand it. Jesus told the Nephites – “And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not.” (3 Nephi 9:20). There are two ways in which it may be true that someone has this experience and knows it not. One is that he has the experience, is very aware of something spiritual happening, but doesn’t know what it is. The other is that the experience is so subtle that he is not aware of it. In this second case, the way you can tell if you have been baptized by fire and the Holy Ghost is if you experience the after-effects.

Joseph Smith explained the effects of being baptized by fire and the Holy Ghost, which he calls the first Comforter:

There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost. In such a case, there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence. (TPJS, p. 150-151)

Apparently a person who is not descended from Abraham will have a more noticeable experience with the Holy Ghost than someone who is descended from Abraham. Notice how he explained that the emotional affects of the Holy Ghost are calm and serene, which are very subtle emotions. However, the Holy Ghost’s primary purpose is to impart knowledge or information, not sentiment. You may know if you have been baptized by fire and the Holy Ghost if you are learning the things of God. Joseph Smith further explained how to recognize the effect of the Spirit:

The Spirit of Revelation is in connection with these blessings [the first and second Comforters]. A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.,) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus. (TPJS, p. 151)

The apostle Paul does a fair job at contrasting the difference between someone who is still in the state of a natural man and someone who has been baptized by fire and the Holy Ghost and is thus able to learn the things of God:

7) But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory [note that this is information or knowledge, not emotion]:

8) Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

9) But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

10) But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

11) For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

12) Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God [in other words, they learned things about God and his works that they could not have understood if they hadn’t been already been baptized by fire and the Holy Ghost].

13) Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14) But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

15) But he that is spiritual judgeth all things, yet he himself is judged of no man.

16) For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:7-16)

The Holy Ghost has another primary purpose, and that is to sanctify a person by delivering the power of the atoning blood of Christ. Jesus explained – “Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.” (3 Nephi 27:20). The word ‘sanctified’ comes from a Latin root that has the exact same meaning as the word ‘holy’, which comes from a Germanic root. A saint is the same as a holy person. To be sanctified has the same meaning as to be made holy. The words ‘holy’ and ‘sanctified’ describe a state that is equivalent to a celestial state. So we have this gospel algebra: holy = sanctified = celestial. As long as I am at it, the word ‘heavenly’ is the Germanic equivalent of the word ‘celestial’, which comes from a Latin root. So our gospel math now looks like this: holy = sanctified = celestial = heavenly. What is the point of that, you may ask. After being baptized by fire and the Holy Ghost and transitioning from a telestial state to a terrestrial state, the Holy Ghost imparts knowledge and power to assist you to be sanctified, or to transition to a celestial state. Alma the Younger describes people who become sanctified, or celestial, through priesthood service:

Now they [people who serve in the priesthood], after being sanctified [made holy or celestial] by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God. (Alma 13:12)

Perhaps you are wondering how I found the equation holy = sanctified = celestial = heavenly? The key was in these passages from Doctrine and Covenants 88:

2) Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayers have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even [‘even’ means ‘equivalent’] them of the celestial world [so the sanctified are those who are of the celestial world].

25) And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—

26) Wherefore, it shall be sanctified [the earth, by keeping the celestial law will be sanctified, or made fit for the celestial kingdom] (D&C 88:2, 25-26)

I first realized that celestial = sanctified. Then with a little study of root words I found out that celestial = heavenly and sanctified = holy.

To summarize, by the baptism of fire and the Holy Ghost you become “a new creature” (2 Corinthians 5:17), being born into a terrestrial state of spirituality. You may or may not be aware of the actual moment of that transition. Some people experience that transition as an event where they know something spiritually powerful is happening. Others are not aware that God has affected the transition for them. However, the after-effects are similar for both groups of people. The Holy Ghost reveals information, wisdom, intelligence, and knowledge, especially revealing to “you all things what ye should do” (2 Nephi 32:5) until Christ “shall manifest himself unto you in the flesh” (2 Nephi 32:6). The Holy Ghost also applies “the atoning blood of Christ” (Mosiah 4:2) so that you may be sanctified and enter into “the celestial world” (D&C 88:2).

Faith and Priesthood

During General Conference a few years ago, I was struck by something said by Bishop Richard Edgley – “Because of my faith, I have activated the power of the priesthood that I hold and have been a partaker of the sweetness of the gospel and have embraced the saving ordinances.” (Faith –The Choice is Yours, https://www.lds.org/general-conference/2010/10/faith-the-choice-is-yours?lang=eng). According to Bishop Edgley, faith is what activates priesthood power. There is a very close relationship between faith and priesthood power. In some cases, the two principles of faith and priesthood are essentially the same.

Faith can be understood to be a covenant between God and man. The elements of such a covenant are:

1) The object, purpose, or final outcome of the covenant

2) The terms of the covenant, or what the two covenanting parties agree to do
3) Evidence that the covenant is valid and in force, such as a written revelation or simply a witness from the Holy Ghost
4) Man’s responsibility to do the physical work of the faith-covenant, to persevere through trials of the faith-covenant, to do the mental and spiritual work of praying, believing and hoping that God will do his part of the covenant
5) Fulfillment of the covenant where the original objective is accomplished

Joseph Smith understood that man may progress through successive points of faith (TPJS, p. 51) or degrees of faith (Lectures on Faith 7:9). He also understood that faith is a principle of power and that it was by His faith that God created the earth and the heavens and that by His faith he continues to govern all creation and existence:

13) As we receive by faith, all temporal blessings that we do receive, so we, in like manner, receive by faith all spiritual blessings, that we do receive. But faith is not only the principle of action, but of power, also, in all intelligent beings, whether in heaven, or on earth. Thus says the author of the epistle to the Hebrews. (11:3):

14) Through faith we understand that the worlds were framed by the word of God: so that things which are seen were not made of things which do appear.

15) By this we understand that the principle of power, which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power, existing in the Deity, that all created things exist—so that all things in heaven, on earth, or under the earth, exist by reason of faith, as it existed in HIM.

16) Had it not been for the principle of faith the worlds would never have been framed, neither would man have been formed of the dust—it is the principle by which Jehovah works, and through which he exercises power over all temporal, as well as eternal things. Take this principle or attribute, (for it is an attribute) from the Deity and he would cease to exist.

17) Who cannot see, that if God framed the worlds by faith, that it is by faith that he exercises power over them, and that faith is the principle of power? And that if the principle of power, it must be so in man as well as in the Deity? This is the testimony of all the sacred writers, and the lesson which they have been endeavoring to teach to man.

24) Faith, then, is the first great governing principle which has power, dominion, and authority over all things: by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeably to the will of God. Without it, there is no power, and without power there could be no creation, nor existence! (Lectures on Faith 1:13-17, 24)

To summarize, faith is a covenant and a trial, has progressive levels, is a principle of power in man and is the power of God by which he creates and governs worlds. Priesthood is also a covenant and a trial, has progressive levels, is a principle of power in man and is the power of God by which he creates and governs worlds.

According to the Doctrine and Covenants, there is an “oath and covenant which belongeth to the priesthood. Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.” (D&C 84:39-40). When a man receives the priesthood, he is put under covenant. A covenant between man and God typically puts the man in a position of being tried or tested to see if he will fulfill his part of the covenant. Once the covenant, or faith-covenant, has been fulfilled, then the man is called ‘faithful’. A man must be faithful in obtaining progressive levels of priesthood, or fulfilling priesthood faith-covenants – “For whoso is faithful unto the obtaining these two priesthoods of which I have spoken [or fulfilling the covenant trials of two levels of priesthood], and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.” (D&C 84:33).

Joseph Smith revealed information about the ancient prophet Melchizedek and how faith, trials, covenants, and priesthood orders were all closely interrelated:

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

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

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

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

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

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

32) And men having this faith, coming up unto this order of God, were translated and taken up into heaven. (JST Genesis 14:26-32)

The priesthood obviously has different levels to it. We frequently talk about two levels known as Aaronic and Melchizedek. Joseph Smith explained some of the differences between the different levels of priesthood:

Answer to the question, Was the Priesthood of Melchizedek taken away when Moses died? All Priesthood is Melchizedek, but there are different portions or degrees of it. That portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained. All the prophets had the Melchizedek Priesthood and were ordained by God himself. (TPJS, p. 180-181)

Joseph Smith said that “There are three grand orders of priesthood referred to” in Hebrews chapter 7 (TPJS, p. 322). These three orders likely correspond to the lesser (or Aaronic) priesthood, the greater (or Melchizedek) priesthood, and the “mysteries of the kingdom” that are referred to in D&C 84:18-26. Alma the Younger referred to three portions of “the word” using the same descriptors used in D&C 84 (the descriptors are lesser, greater, and mysteries) – “And therefore, he that will harden his heart, the same receiveth the lesser portion of the word [first level]; and he that will not harden his heart, to him is given the greater portion of the word [second level], until it is given unto him to know the mysteries of God [third level] until he know them in full.” (Alma 12:10). I would bet that the three grand orders of the priesthood and the three portions of “the word” all align with “the three principal rounds of Jacob’s ladder—the telestial, the terrestrial, and the celestial glories or kingdoms, where Paul saw and heard things which were not lawful for him to utter” (TPJS, p. 305). I would also bet that different degrees of faith that Lectures on Faith talks about would also align with the three degrees of glory. If you put it all into a table, it would look like this:

Portion of The Word Alma 12	Order of Priesthood Hebrews 7, D&C 84	Kingdom of Glory Jacob’s Ladder, D&C 76 and 88	Degree of Faith Lectures on Faith
Lesser portion	Lesser, Aaronic	Telestial	Principle of action
Greater portion	Greater, Melchizedek	Terrestrial	Principle of power
Mysteries of God	Mysteries of the kingdom, the knowledge of God, key and power of an endless life	Celestial	To lay hold upon eternal life, power to create or organize element and intelligence

If you mapped it all onto the layout of the tabernacle of Moses, it would something like this:

Like faith, priesthood is a principle of power in man, as described here – “No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile” (D&C 121:41-42).

Brigham Young described priesthood as “the law by which the worlds are, were, and will continue for ever and ever. It is that system which brings worlds into existence and peoples them, gives them their revolutions—their days, weeks, months, years, their seasons and times and by which they are rolled up as a scroll, as it were, and go into a higher state of existence” (DBY, 130). President Marion Romney also understood that God’s priesthood is the power by which he created the earth – “Well, the priesthood, as I have come to understand it through studying, is power. It’s the power that God used in the Creation. It is the power that he used to feed the people in the days of Moses.” (Priesthood, https://www.lds.org/general-conference/1982/04/priesthood?lang=eng).

Here are some additional passages of scripture, which all happen to be from The Book of Mormon, that describe the relationship between faith, power and priesthood orders:

20) I, Nephi, will show unto you that the tender mercies of the Lord [this is a description of the Lord fulfilling his part of a faith-covenant] are over all those whom he hath chosen [you are chosen after you pass a trial of faith], because of their faith [because of doing the work of their faith-covenants], to make them mighty even unto the power of deliverance [they are given powers associated with the celestial level]. (1 Nephi 1:20)

17) And it came to pass after I, Nephi, having heard all the words of my father, concerning the things which he saw in a vision, and also the things which he spake by the power of the Holy Ghost [the power of the Holy Ghost is more or less the same as the power of the priesthood], which power he received by faith [the work of a faith-covenant] on the Son of God—and the Son of God was the Messiah who should come—I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently seek him, as well in times of old as in the time that he should manifest himself unto the children of men. (1 Nephi 10:17)

10) But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things [this is the power to control elements at the celestial level] by faith [by doing the work and passing the trials of faith-covenants]; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them. (2 Nephi 1:10)

3) And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith [what degree of faith is this – 1^st or 2^nd?], are called with a holy calling [3^rd or celestial level of faith, priesthood and glory], yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such.

4) And thus they have been called to this holy calling [advanced to the 3^rd level] on account of their faith [on account of fulfilling the 1^st and 2^ndlevels], while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren.

10) Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God [the 3^rd level]; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than to perish;

11) Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. (Alma 13:3-4, 10-11)

28) And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power [celestial level, or power to create], according to their faith which was in Christ [or, according to the fact that they fulfilled the faith-covenants corresponding to the telestial and terrestrial levels]. And they straightway came forth out of the prison; and they were loosed from their bands; and the prison had fallen to the earth, and every soul within the walls thereof, save it were Alma and Amulek, was slain; and they straightway came forth into the city. (Alma 14:28)

35) And a portion of that Spirit dwelleth in me, which giveth me knowledge, and also power according to my faith and desires which are in God. (Alma 18:35) [Notice the relationship between spirit, knowledge, power, faith and desire!]

10) Behold it was by faith that they of old were called after the holy order of God. (Ether 12:10) [Could it be that “the holy order of God” is the third grand order of priesthood, corresponding to a celestial glory, and that men, and women, reached that level after fulfilling the degrees of faith corresponding to telestial and terrestrial glories?]

33) And Christ hath said: If ye will have faith in me [or, if you have a faith-covenant and pass the associated trials] ye shall have power to do whatsoever thing is expedient in me. (Moroni 7:33)

7) And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power [God fulfills his part of a faith-covenant], according to the faith of the children of men [or, as people fulfill their part of a faith-covenant], the same today and tomorrow, and forever. (Moroni 10:7)

The Beatitudes and The Way

After his baptism and towards the beginning of his ministry, Jesus gave one of his greatest discourses that happened to be recorded. This discourse is known as the Sermon on the Mount. He repeated that discourse to the Nephites when he visited them at their temple in Bountiful after his resurrection. Both discourses begin with what are known as the Beatitudes. Here they are in the Book of Mormon of version:

3) Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.

4) And again, blessed are all they that mourn, for they shall be comforted.

5) And blessed are the meek, for they shall inherit the earth.

6) And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.

7) And blessed are the merciful, for they shall obtain mercy.

8) And blessed are all the pure in heart, for they shall see God.

9) And blessed are all the peacemakers, for they shall be called the children of God.

10) And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven.

11) And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake;

12) For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you.

The Beatitudes describe one perspective of the entire Way from beginning to end. The Beatitudes fit with the tabernacle of Moses like this:

By looking at the Beatitudes this way – as a representation of The Way to eternal life – we can gain some insights. ‘Poor in spirit’ is a good description of someone who has lived a worldly lifestyle and has made the decision to live a Christian lifestyle and has begun to make some major lifestyle changes. Such a person makes very obvious sacrifices to live the gospel, which corresponds to the altar of sacrifice in the tabernacle of Moses. Those who mourn view “themselves in their own carnal state, even less than the dust of the earth” and ask God to “have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified” (Mosiah 4:2). They are comforted when “the Spirit of the Lord [comes] upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience” (Mosiah 4:3). “And the remission of sins bringeth meekness, and lowliness of heart” (Moroni 8:26), and so they are then known as the meek. By this point in the spiritual journey, a person has likely been baptized by water and also by fire and the Holy Ghost. In order to progress further from this point, you need to hunger and thirst after righteousness, which is a phase of life represented by the showbread in the tabernacle of Moses and also represented by our modern ordinance of the sacrament. Nephi says that those who are at this phase should “feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do” (2 Nephi 32:3). The promise to those who hunger and thirst after righteousness is that they will be filled with the Holy Ghost. This is represented in the tabernacle of Moses by the sacred lampstand (which was a giant menorah). It is also the promise that we will always have the spirit of Jesus Christ to be with us when we take the sacrament.

The spiritual phase after hungering and thirsting after righteousness is being merciful. Those who are merciful do things to help others heal and progress. They also offer mighty prayers for themselves, but more especially on behalf of others, both friends and “for them which despitefully use you, and persecute you” (Matthew 5:44). The altar of incense in the tabernacle of Moses represents prayer, as described in this scene from the book of Revelation:

3) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

4) And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

The prayer that is offered at this phase can be a prayer for the welfare of your own soul, such as that offered by the father of King Lamoni – “the king did bow down before the Lord, upon his knees; yea, even he did prostrate himself upon the earth, and cried mightily, saying: O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day.” (Alma 22:17-18). Enos offered a similar prayer – “And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens.” (Enos 1:4). However, to be considered truly ‘merciful’, offering an intercessory prayer for the welfare of the souls of other people is appropriate. King Lamoni’s intercessory prayer was simple – “O Lord, have mercy; according to thy abundant mercy which thou hast had upon the people of Nephi, have upon me, and my people.” (Alma 18:41). The first act described in The Book of Mormon is Lehi’s intercessory prayer that he offered after hearing prophets preach about Jerusalem being destroyed if the people didn’t repent – “Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people.” (1 Nephi 1:5). After receiving a forgiveness of his own sins and having his guilt swept away, Enos turned his attention to “the welfare of my brethren, the Nephites; wherefore, I did pour out my whole soul unto God for them.” (Enos 1:9). Later, he “prayed unto [God] with many long strugglings for my brethren, the Lamanites.” (Enos 1:11).

The merciful are given mercy. This corresponds to a ceremony that would have taken place at the veil in the tabernacle of Moses. After his crucifixion, Christ referred to this type of experience when he told the Nephites “Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me.” (3 Nephi 9:14). After hiking to the top of a high mountain, the brother of Jared, who had apparently reached a spiritual state that could be called ‘merciful’, said a prayer on behalf of his people asking for stones to be lit up so that they would have lights in their boats while they crossed the ocean. After saying this prayer, “the Lord stretched forth his hand and touched the stones one by one with his finger. And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man” (Ether 3:6). The brother of Jared was at the real veil and he saw the Lord’s finger (which is a part of his arm) extending through the veil. After Lehi prayed for mercy on behalf of his people, “there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly.” (1 Nephi 1:6). That pillar of fire was a spiritual veil. After King Lamoni said his prayer asking for mercy for himself and for his people, he came “under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness—yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God—“ (Alma 19:6).

After encountering the veil of God, the next phase of spiritual progression is to see God. At this phase, your heart is pure. This is state that the brother of Jared arrived at after praying for mercy and seeing the Lord’s finger extending through the veil – “the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you.” (Ether 3:13). Lehi had a similar experience after asking the God to extend mercy to his people and then after encountering the veil of God as a pillar of fire – “he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God.” (1 Nephi 1:8). After praying for mercy for himself and for his people, and after having the dark veil of unbelief removed from his mind, King Lamoni said, “I have seen my Redeemer; and he shall come forth, and be born of a woman, and he shall redeem all mankind who believe on his name” (Alma 19:13).

Seeing God is not the end of the journey of spiritual progression. The next phase is being a peacemaker. Those who are peacemakers have received their own peace from God. In Hebrew, the word for ‘peace’ is ‘shalom’. Not only does ‘shalom’ mean peace, it also means completeness. Receiving ultimate peace from God means that you have fully completed all your trials and you are “sealed up unto eternal life” (D&C 131:5). After receiving this peace, a peacemaker will turn around work to help others obtain their peace. They publish peace, meaning that they teach others the way to obtain peace.

Publishing peace invariably gets you into some trouble. Not everyone you talk to is open to making the sacrifices necessary to walk in the way of righteousness. Some people get offended and will persecute you for trying to help them convert to the Lord. However, the reward for meekly enduring this persecution is entrance into the kingdom of heaven. 

The Way of Eternal Life

During the past several posts I have focused on Christ and the atonement. In those posts I have explained all that I wanted to say about the atonement for now. This post is the first of a new and extensive topic - The Way.

The third Article of Faith says, “We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.” In earlier posts, we learned how the atonement is closely connected to the priesthood and in some ways is indistinguishable from it. We also learned how the priesthood is a system of laws that, if kept, will qualify us to enter the kingdom of heaven to go no more out. Therefore, the third Article of Faith is talking about priesthood. The priesthood system of laws, ordinances, and tests or trials can be called “the way of eternal life” (2 Nephi 10:23), “the way of the Lord” (Isaiah 40:3), and “paths of righteousness” (Psalm 23:3) among other names. By following The Way, we will ultimately be “redeemed from the fall” and be “brought back into [the Lord’s] presence” (Ether 3:13). However, before being brought back to Lord’s presence, and having an enjoyable experience there with him, we must receive the spiritual endowment of charity, “the pure love of Christ” (Moroni 7:47), “that when he shall appear we shall be like him, for we shall see him as he is” (Moroni 7:48).

Elder Dallin Oaks described the general process and purpose of The Way like this – “We are challenged to move through a process of conversion toward that status and condition called eternal life. This is achieved not just by doing what is right, but by doing it for the right reason—for the pure love of Christ. The Apostle Paul illustrated this in his famous teaching about the importance of charity (see 1 Cor. 13). The reason charity never fails and the reason charity is greater than even the most significant acts of goodness he cited is that charity, ‘the pure love of Christ’ (Moro. 7:47), is not an act but a condition or state of being. Charity is attained through a succession of acts that result in a conversion. Charity is something one becomes. Thus, as Moroni declared, ‘except men shall have charity they cannot inherit’ the place prepared for them in the mansions of the Father (Ether 12:34; emphasis added).” (The Challenge to Become, https://www.lds.org/general-conference/2000/10/the-challenge-to-become?lang=eng). However, what exactly is The Way and what are the major steps along The Way towards the presence of the Lord? Or, to use the words of the Psalmist, “Who shall ascend into the hill of the Lord? or who shall stand in his holy place?” (Psalm 24:3). A brief answer to that question is found in the following verses – “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation.” (Psalm 24:4-5).

Seeing Christ (and the Father) is part of the ultimate experience at the end of The Way. However, Christ is involved in every step of The Way. Thomas, one of Jesus’ apostles, asked “Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:5-6). In a revelation to the Old Testament prophet Ezekiel, the Lord described his ministry to those who have not yet begun their journey back to his presence – “Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.” (Ezekiel 34:11-12). He describes his ministry to those who in the middle of their journey in the famous 23^rd Psalm – “he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” (Psalm 23:3-4). Towards the end of the path, the Lord ministers at the entrance to the kingdom of Heaven, inviting the righteous to enter, to whom he will something like what The Book of Mormon prophet Enos imagined that he would hear – “And I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father.” (Enos 1:27).

The Way, along with its major steps, is represented by the layout of the tabernacle of Moses. Here is a picture of that layout, which happens to come from a lesson titled “The House of the Lord in the Wilderness” from one of the LDS Church Education System’s Institute manuals (http://www.ldsces.org/manuals/old-testament-institute-student-manual-1/ot-in1-04-exo-13.asp; I shifted the labels on left-hand side slightly in order to better align with the layout and then rotated it 180 degrees):

This layout represents the general pattern for fallen man to be brought back to the Lord’s presence. (On the layout, the veil to the Holy of Holies represents entering the Lord’s presence.) I would like to divide The Way to the veil into three phases. The first phase corresponds entirely to the layout in the Outer Courtyard, including the altar of sacrifice and the laver or wash basin. The middle phase corresponds to  the table of showbread and the sacred lamp, or menorah, in the Holy Place. The ending phase corresponds to the altar of incense in the Holy Place and the veil to the Holy of Holies. There is another phase of spiritual development after entering the Holy of Holies that I will also discuss, which has more to do with mentoring or developing other people. These phases can be termed the steps of spiritual progression or spiritual development. These phases or steps of spiritual progression align more or less with the three phases of the light of Christ that President Marion Romney spoke about in a General Conference talk in 1977:

“[M]y topic is ‘The Light of Christ.’ There are three phases of the light of Christ that I want to mention. The first one is the light which enlighteneth every man that cometh into the world; The second phase is the gift of the Holy Ghost; And the third is the more sure word of prophecy.” (The Light of Christ, https://www.lds.org/general-conference/1977/04/the-light-of-christ?lang=eng)