THEOLOGY

LECTURE FOUR

On the doctrine of Christ

Of Charity

The objects and virtues upon which charity rests –

Part 3: Priesthood, Ordinance, and Covenant

1. Priesthood, ordinance, and covenant are, we will see, also foundational in our progress towards the object of obtaining charity.
2. Priesthood is one of the most discussed yet least understood topics amongst the followers of Christ. We typically think of priesthood as “the authority of God granted to men to act in his name”.
3. However, at the root of this definition is “authority”; and as such priesthood has often been a point of contention in that it is twisted by some to be used as a means of control or dominion.
4. “That they [the authority or rights of the priesthood] may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.” D&C 121:37
5. We see then, in the Lord’s own words, that as soon as someone exercises priesthood in any degree of control, dominion, or compulsion, the “authority” that priesthood “holder” thought he had is gone. Why?
6. Because the Spirit of the Lord withdraws.
7. And without the Spirit of the Lord present and active in whatever activity the priesthood holder is attempting to perform in God’s name, it is a void, dead work. “…ere he is aware, he is left unto himself, to kick against the pricks…” D&C 121:38
8. Any authority and associated power in the priesthood comes from the Spirit of the Lord being present in whatever action is being performed. Said action can only be performed as the Lord approves and directs a priesthood holder abiding by these principles: “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
9. Priesthood has as its primary purpose bringing souls to Christ.
10. Those holding priesthood can perform ordinances which point to Christ whereby we covenant and show our willingness to take upon us the name of Christ, to remember Christ, and to keep His commandments; in short, to become a disciple of Christ.
11. As such, priesthood is a two-edged sword. If received and not magnified, the holder places his soul in a precarious position. Priesthood holders can only cleanse themselves from the blood and sins of the world (those within the sound of their voice) by teaching the doctrine of Christ; and, specifically by calling others to repent and to turn to Christ!
12. We see again and again through scriptural warnings, which cannot be ignored, that it is only through faithfulness that a priesthood holder can become clean from the blood and the sins of this generation.
13. “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.” Ezekiel 3:17-19
14. “And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day.” Jacob 1:19. “Now, my beloved brethren, I, Jacob, according to the responsibility which I am under to God, to magnify mine office with soberness, and that I might rid my garments of your sins, I come up into the temple this day that I might declare unto you the word of God.” Jacob 2:2
15. “… I at this time have caused that ye should assemble yourselves together, that I might be found blameless, and that your blood should not come upon me…I say unto you that I have caused that ye should assemble yourselves together that I might rid my garments of your blood…” Mosiah 2:27-28
16. “And these things are written that we may rid our garments of the blood of our brethren, who have dwindled in unbelief.” Mormon 9:35
17. “And now, concerning the residue [of the priesthood holders], let them…declare the word among the congregations of the wicked… And inasmuch as they do this they shall rid their garments, and they shall be spotless before me.” D&C 61:33-34
18. “Behold, I sent you [priesthood holders] out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. Therefore, they are left without excuse, and their sins are upon their own heads.” D&C 88:81-82
19. “Verily, I say unto you, let those who are not the first elders continue in the vineyard until the mouth of the Lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation.” D&C 88:85
20. “Verily I say unto you, behold how great is your calling. Cleanse your hearts and your garments, lest the blood of this generation be required at your hands.” D&C 112:33
21. We see therefore that with the authority of the priesthood comes the responsibility to call the wicked to repentance. If we receive a priesthood and we do not magnify the authority bestowed upon us, then we cannot progress towards obtaining charity because we can never stand clean before the Lord. Our garments will always bear the stains of the blood of those we should have imparted the word of God to—but did not.
22. “After all that has been said, the greatest and most important duty is to preach the Gospel.” Teachings of the Prophet Joseph Smith (TPJS), p. 113
23. This priesthood duty must be performed, and it must be done in the Lord’s way. It cannot be done by compulsion, dominion, or control. It must be done by and with the Spirit of the Lord; and it must be done without guile and in patience, long suffering, meekness, gentleness, kindness, full of love, and with pure knowledge.
24. Those who choose to follow the Lord as they hear the word imparted have the great blessing of being able to show their willingness by participating in ordinances.
25. “Ordinance” is an interesting word in scripture. There are many words in both Hebrew and Greek from which we translate the English word “ordinance”. And each of these Hebrew and Greek words also have other meanings as well. When taken in context these definitions of ordinance(s) in scriptures appear to define an ordinance as anything which God has ordained, ordered, or created through His decree. It also can imply our surrender or giving over and being established as righteous (someone put in order by God) through our participation in His ordinances, or in those things which God has ordained.
26. And again, I will give unto you a pattern in all things, that ye may not be deceived; for Satan is abroad in the land, and he goeth forth deceiving the nations— Wherefore he that prayeth, whose spirit is contrite, the same is accepted of me if he obey mine ordinances. He that speaketh, whose spirit is contrite, whose language is meek and edifieth, the same is of God if he obey mine ordinances.” D&C 51:14-16
27. We see, therefore, that only those who willingly submit to the ordinances of God are acceptable to him. We also see that those who are unwilling to obey the ordinances of God can lead us astray. Therefore, the spiritual counseling or teachings of anyone unwilling to humble themselves and obey the ordinances of God should be treated cautiously, so that we might avoid being deceived.
28. The Lord warns in scripture of the breaking of, or straying from, ordinances.
29. “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.” Isaiah 24:5
30. “And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people; For they have strayed from mine ordinances, and have broken mine everlasting covenant; They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god…” D&C 1:14-16
31. We see here that breaking or straying from an ordinance is a willful act. The proud and haughty see no reason to submit to an ordinance. To them a baptism is little more than a public bath and a sacrament is nothing more than a snack. The wicked do not see beyond the symbols to see that they point to Christ, and that the humble who obey these ordinances receive powerful blessings by so doing and entering into covenants thereby. 
32. Priesthood and ordinance are inexorably linked.
33. “If there is no change of ordinances, there is no change of Priesthood” Teachings of the Prophet Joseph Smith (TPJS) p. 158, and “Where there is no change of Priesthood, there is no change of ordinances.” TPJS p. 308
34. We see, therefore that if ordinances are changed it is due to a change of priesthood. We would do well to recall the Lord’s statement, “Amen to the priesthood or the authority of that man”, as we contemplate the broken or strayed from ordinances we see throughout history which always led to apostasy.
35. Ordinances must be performed as the Lord ordains.
36. However, there is also the benefit of knowing that if ordinances are changed to higher ordinances, then these are only received due to an association with higher priesthood authority.
37. For example, the authority granted to an Aaronic Priesthood holder is “lesser” than that of a holder of the Melchizedek or “higher” priesthood.
38. “Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances. The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church— To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant. The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.” D&C 107:14, 18-20
39. Regardless of the type of ordinance (an Aaronic or a Melchizedek ordinance), we should always remember that it is ordained of God. Whether it be a “lower” or “outward” ordinance or a “higher” or “spiritual”, ordinance it is vital for our salvation and our progress. And any ordinance must be “sealed by the Holy Spirit of Promise” for it to be in full effect.
40. Covenants are the contracts, the two-way promises, which we enter into when we perform an ordinance.
41. Therefore, we see that priesthood, endued with the Spirit of the Lord, provides the governing authority for the contract. The covenant is the contract itself, and the performance of the ordinance is our signature on the contract which shows God that we were willing to enter into the agreement He extended.
42. At times, we see examples of the same ordinance performed in two different ways. One—a “lower” version—providing a conditional covenant. One—a “higher” version—providing a higher or possibly even an unconditional covenant.
43. Perhaps the clearest example we see in scripture was during the Savior’s visit to the Americas after his resurrection. He came, showed himself to the multitude, allowed them to come one-by-one to witness the marks in his hand, feet, and side. Then he taught his doctrine, put down disputes, shared the Sermon on the Mount, and began to teach the people of their special place in latter-day events. He perceived that they were weak, too weak to discern what he was trying to teach them; so he cut his teaching short, telling them to prepare themselves for his return the following day.
44. Before leaving he healed their sick and afflicted, then had them bring forth their little children and prayed in their midst. The heavens opened and angels descended and ministered to the children. Prayers, ministrations, and the outpouring received from the Spirit of the Lord was so great that much of what was said and heard could not be written.
45. Then Christ chose to institute amongst these people the ordinance of the sacrament.
46. Within this ordinance was a sacred, conditional covenant.
47. After distributing the bread the Lord said, “And this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you.” 3 Nephi 18:7
48. And after the water, “Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you.” 3 Nephi 18:10
49. Then he described the covenant clearly, “And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. And I give unto you a commandment that ye shall do these things. And if ye shall always do these things blessed are ye, for ye are built upon my rock.” 3 Nephi 18:11-12
50. We see presented here the conditions of the covenant. The promise is to participate in this ordinance of remembrance which witnesses that we do always remember him. Then if we remember him we will have his Spirit to be with us. Further, the Lord states that if we do these things we will be “blessed” and “built upon [his] rock”. Note the keywords “if” and “willing”. This covenant extended was conditional.
51. The Lord returned to the heavens from whence he came; but, he returned to the people the following day.
52. Following a progression which included the disciples teaching the words which Christ taught the prior day, followed by prayer, worship, and blessing, the Lord then led them again in the ordinance of the sacrament.
53. The Lord brake and blessed the bread and gave to the disciples, who, in turn, gave to the multitude. Following this the Lord gave them wine and again commanded them to give to the multitude.
54. We note the change in the language the Savior used following this ordinance on the following day, “He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled.” 3 Nephi 20:8. And the immediate effect upon the multitude, “Now, when the multitude had all eaten and drunk, behold, they were filled with the Spirit; and they did cry out with one voice, and gave glory to Jesus, whom they both saw and heard.” 3 Nephi 20:9
55. We see here that the words “if” and “willing” are completely absent from the Lord’s language on the second day. Instead we see the unconditional promise that they “shall be filled”.
56. The people had ascended spiritually sufficiently that the covenant offered the very next day had changed from a conditional covenant to an unconditional covenant!
57. We see other differences between the conditional, 3 Nephi 18, sacramental ordinance and the unconditional, 3 Nephi 20, sacramental ordinance—despite the two ordinances being a single day apart.
58. In Chapter 18 the disciples had to procure bread and wine. In Chapter 20 the Lord provided the emblems.
59. In Chapter 18 the multitude was commanded to sit. In Chapter 20 they were commanded to stand.
60. In Chapter 18 those who partook were “filled”. In Chapter 20 they were “filled with the Spirit”.
61. What happened in the time between the Chapter 18 conditional ordinance and the Chapter 20 unconditional ordinance?
62. First, the people gathered their friends, families, neighbors, and everyone else that could be gathered in one night. They invited all possible to come hear the word of the Lord the following day. “Yea, and even all the night it was noised abroad concerning Jesus; and insomuch did they send forth unto the people that there were many, yea, an exceedingly great number, did labor exceedingly all that night, that they might be on the morrow in the place where Jesus should show himself unto the multitude.” 3 Nephi 19:3
63. They fulfilled the primary duty given to holders of the priesthood which we discussed above: The duty to bring others to Christ.
64. Led by the twelve chosen by the Lord, they ministered to the multitude all the words of Christ they had heard the day before. “And when they had ministered those same words which Jesus had spoken—nothing varying from the words which Jesus had spoken—behold, they knelt again and prayed to the Father in the name of Jesus.” 3 Nephi 19:8
65. Next, the people prayed mightily for what they knew they most needed. “And they did pray for that which they most desired; and they desired that the Holy Ghost should be given unto them.” 3 Nephi 19:9. They prayed to receive the Holy Ghost. They knew that they needed the baptism of fire and the gift of the Holy Ghost above all else.
66. Finally, the disciples that Christ had chosen were baptized. “And when they had thus prayed they went down unto the water’s edge, and the multitude followed them. And it came to pass that Nephi went down into the water and was baptized. And he came up out of the water and began to baptize. And he baptized all those whom Jesus had chosen. 3 Nephi 19:10-12
67. And we see the results of these humble and sincere actions. “And it came to pass when they were all baptized and had come up out of the water, the Holy Ghost did fall upon them, and they were filled with the Holy Ghost and with fire. And behold, they were encircled about as if it were by fire; and it came down from heaven, and the multitude did witness it, and did bear record; and angels did come down out of heaven and did minister unto them. And it came to pass that while the angels were ministering unto the disciples, behold, Jesus came and stood in the midst and ministered unto them.” 3 Nephi 19:13-15
68. We witness here that the apex or singular event between the conditional ordinance, given just one day prior, and the unconditional ordinance was the receipt of the Holy Ghost.
69. Since the fall of Adam, the primary purpose of our mortal journey has been to return to Christ, to be redeemed from the fall, to be brought back into the presence of the Lord.
70. All righteous priesthood holders have sought to bring this about. We see this especially in the lives of the dispensation heads such as Enoch, Noah, Abraham, Moses, Elijah, Joseph Smith, and in the mortal ministry of Jesus Christ and his apostles. These sought to establish a Zion—a place with people of one heart and one mind where Christ could dwell amongst them.
71. To do this requires the higher priesthood, its associated ordinances, and a new and everlasting covenant, even the fullness of the gospel of Jesus Christ.
72. One of the saddest experiences in these efforts was when Moses brought the children of Israel to Mt Sinai. He prepared them and wanted to bring them into the presence of their God.
73. “And this greater priesthood 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 of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also; And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb.” D&C 84:19-27
74. The children of Israel were unwilling to receive what was offered. Therefore, they lost the higher priesthood and associated ordinances and covenants, and along with this loss they lost the opportunity to enter into God’s presence.
75. We mourn over their rejection of God’s offer.
76. But if we are honest we must ask ourselves: Have we obtained what they rejected? Have we entered into the Lord’s presence? Are we living the higher laws and living up to the higher ordinances and covenants? Or are we, too, focused on “carnal commandments” that come with the lesser priesthood, lesser ordinances, conditional covenants, and lower law?
77. Do we worry about a tithe on “mint and cummin” while ignoring mercy and faith as did the children of Israel in ancient times?
78. Do we build a hedge around the law as did the children of Israel in ancient times?
79. Do we worry about the mote in our brother’s eye and ignore the beam in our own as did the children of Israel in ancient times?
80. Or, do we look forward, with an eye single to God, to enter the higher covenant extended by the Lord?
81. “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” Jeremiah 31:31-34
82. Could it be that this very covenant is extended to us today? That we have all required priesthood and ordinances to take hold upon and receive this very covenant whereby we all know the Lord God? Is the very fullness of the Gospel offered to us, yet we misunderstand due to our poor use of terms such as “receive the Holy Ghost”, “obtaining hope”, and “having charity”?
83. As we proceed in further lectures we will see that we have all priesthood, ordinances, and covenants available to us which are required to obtain charity and heal the breach created in Horeb when the children of Israel refused to enter into the presence of the Lord God.