In studying the writings of Bruce and Marie Hafen (The Contrite Spirit: How the Temple Helps Us Apply Christ’s Atonement, Deseret Book, 2015), I have discovered additional ways of describing and understanding these processes. They propose that these two spiritual development processes might be understood as flowing out of differences in the Aaronic and Melchizedek Priesthoods:
"…in 1929 the Lord revealed that He had given certain keys to Peter, James, and John that would be in effect until the Second Coming (see D&C 7:7). Only a month later, when John the Baptist conferred the Aaronic Priesthood upon Joseph and Oliver, he told them that "he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek'' (Joseph Smith-History 1:72). Not long afterward, those same three men conferred that higher priesthood upon Joseph and Oliver (see D&C 27:12-13).
Less well known is Peter's intriguing appearance at the Kirtland Temple dedication in 1836, a visit that hints at Peter's role with temples. During the dedication, an angel entered through a window and sat next to Joseph Smith Sr. The Prophet later told the congregation that this angel was Peter, who had been sent as a messenger to accept the temple dedication.
Why would the Lord send Peter for that purpose? Perhaps it was because Peter holds the keys for the Melchizedek Priesthood, and the temple ordinances are the primary ordinances of that priesthood. Thinking of Peter in this way prompts these further thoughts: The primary ordinances of the Aaronic Priesthood are baptism and the sacrament. Those ordinances are also intertwined with the first principles of the gospel—faith and repentance.
Could there be a similar interactive relationship between the ordinances of the higher priesthood and some set of higher gospel principles?
The primary ordinances of the Melchizedek Priesthood are confirmation, priesthood ordination (for brethren), and the endowment and sealing ordinances of the temple. Those higher ordinances are indeed intertwined with such higher principles as sacrifice and consecration. Our progression from the preparatory priesthood through the levels of the higher priesthood, fueled along the way by the link between ordinances and principles, suggests an ascending pattern that is anchored in the laws of God that govern our spiritual growth.
And we learn this sequential pattern in the temple…" (Hafen & Hafen, The Contrite Spirit, pp. 53-55)
In D&C 84, these differences are elaborated. Speaking first about the Melchizedek Priesthood:
19 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.
20 Therefore, in the ordinances thereof, the power of godliness is manifest.
21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
22 For without this no man can see the face of God, even the Father, and live.
23 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;
24 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.
25 Therefore, he took Moses out of their midst, and the Holy Priesthood also;
Then regarding the Aaronic Priesthood:
26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
27 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.
Note the differences between the roles, functions, powers, and principles.
I. Names for the two stages
A. Aaronic:
Lessor
Carnal commandments
Temporal
B. Melchizedek:
Greater/higher
Spiritual commandments
II Keys
A. Aaronic:
Ministering of Angels
Preparatory gospel
B. Melchizedek:
Mysteries of kingdom
Knowledge of God
Power of godliness
III. Objectives and Purposes
A. Aaronic
1. Enter onto the path of discipleship
Through baptism, a person becomes a member of Christ’s church and makes covenants associated with basic discipleship.
Nephi’s teachings about the basic baptismal covenant emphasize the commitment to be obedient to God’s commandments:
5 And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water!
6 And now, I would ask of you, my beloved brethren, wherein the Lamb of God did fulfil all righteousness in being baptized by water?
7 Know ye not that he was holy? But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. (2 Nephi 31:5-7) According to Alma as he instructed a group of persons about baptism, these covenants include keeping God’s commandments, always standing as a witness for God, and also helping to bear others’ burdens, especially for other members of the Church:
8 And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light;
9 Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life—
10 Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you? (Mosiah 18:8-10)
The command to bear one another’s burdens appears to encompass a sort of basic ministering requirement or assignment in regard to other Church members. It is instructive that in the revelation on priesthood duties given to Joseph Smith, the church ministering duty is mentioned in connection with Teachers and Priests in the Aaronic Priesthood, rather than offices of the Melchizedek Priesthood:
46 The priest’s duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament,
47 And visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties.
48 And he may also ordain other priests, teachers, and deacons.
49 And he is to take the lead of meetings when there is no elder present;
50 But when there is an elder present, he is only to preach, teach, expound, exhort, and baptize,
51 And visit the house of each member, exhorting them to pray vocally and in secret and attend to all family duties.
52 In all these duties the priest is to assist the elder if occasion requires.
53 The teacher’s duty is to watch over the church always, and be with and strengthen them;
54 And see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking;
55 And see that the church meet together often, and also see that all the members do their duty. This distinction illustrates the differences and relationships between the spiritual functions of the two priesthood levels.
The Melchizedek builds upon the foundation of the Aaronic. The lessor principles, commandments, and even the ordinances are not bypassed or dismissed when practicing the higher level. Rather, the higher stage adds to the former and assist us in pressing on to the Christlike life. As Joseph’s revision of the Book of Hebrew states: “Therefore, not leaving the priniciples of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God...[and] baptisms” (JST, Hebrews 6:1-2, see Hafen & Hafen The Contrite Spirit, p. 58)
2. Become children of Christ
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, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism... (2 Nephi 31:13 , also see Givens & Givens, “Heals,” ch. 7)
When we take Christ’s name upon us, it might be said that we join the family of Christ as his adopted children, and also repledge our desire each week as we take the sacrament. As our spiritual father, the Savior seeks to parent us through the process of cleansing and growth that will lead us to eternal life.
3. Relieve us from the burden of our sins/forgiveness/remission/justification
A prime blessing of the atonement of Christ becomes available at and through baptism, that is, that his suffering pays the price to justice for our individual sins and we are forgiven as we repent.
30 And we know that justification through the grace of our Lord and Savior Jesus Christ is just and true; (D&C 20:30)
17 Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; 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.
18 And then are ye in this strait and narrow path which leads to eternal life; 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 [receiving forgiveness/remission of sins], that if ye entered in by the way ye should receive. (2 Nephi 31:17-18)
4. Qualify us to possess the companionship of the Holy Ghost
Nephi describes how the Gift of the Holy Ghost is a part of the baptismal process:
12 And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do.
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, 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, 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. (2 Nephi 31:12-13)
Possessing the companionship of the Holy Ghost has several aspects. First, at baptism we are qualified to receive the laying on of hands for the Gift of the Holy Ghost, in the which we are directed or commanded to “receive” the Holy Ghost by a priesthood representative. Then on a regular basis on Sundays, we partake of the sacrament, through which we renew the promise “that [we] are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them; that [we] may always have his Spirit to be with [us]. (D&C 20:77, and also 79). Finally we must continually seek the companionship of the Holy Ghost in other ways including continual repenting as needed. President Nelson has emphasized continuing and even daily focus on repentance:
“Nothing is more liberating, more ennobling, or more crucial to our individual progression than is a regular, daily focus on repentance. Repentance is not an event; it is a process. It is the key to happiness and peace of mind. When coupled with faith, repentance opens our access to the power of the Atonement of Jesus Christ.” (President Russell M. Nelson, “We Can Do Better and Be Better”, General Conference Priesthood Session, April 2019)
5. Individual salvation
The gospel objectives and blessings described above, point toward and prepare us as individuals for salvation in the kingdom of heaven.
B. Melchizedek
1. Sanctification
Recall that sanctification was the objective Moses had for the children of Isreal while the Melchizedek Priesthood was available to them, prior to their rebellion in the wildernesss and the instigation of the lesser Mosiac law.
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; (D&C 84:23) Sanctification means becoming a pure and holy person, fit to dwell in God’s presence.
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)
And we know also, that sanctification through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength. (D&C 20:31)
Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.
And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot. (Moroni 10:32-33)
2. Endure to the end
Nephi, in his instruction on how to get onto the path to eternal life through baptism and the receipt of the Holy Ghost, supplies a very brief introduction to the higher level spiritual processes.
Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. (2 Ne 31:20)
How do we endure to the end? There is more to this idea than simply putting up with a bad situation (enduring life’s vicissitudes ) until death brings release. President Joseph Fielding Smith suggested that enduring to the end involves the acquisition of those attributes that bring happiness.
“We must so live as to acquire the attributes of godliness and become the kind of people who can enjoy the glory and wonders of the celestial kingdom.” (Ensign, Nov. 1971, p. 5.)
There are clues to answer this question in Nephi’s brief statement:
– Press forward with a steadfastness in Christ
– Having a brightness of hope
– Having a love of God and all men
– Feasting on the word of Christ
3. Become like Christ
As Joseph taught in the School of the Prophets, “What situation must a person be in in order to be saved?... If we can find a saved being, we may ascertain without much difficulty what all others must be in order to be saved.” Christ “is the prototype or standard of salvation; or in other words,... a saved being,... a just and holy being.” (Givens and Givens, The God that Heals, p. 50, citing Lectures on Faith (Salt Lake City: Deseret book, 1985, 75-76)
This doctrine is taught by Mormon:
Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. (Moroni 7:48)
Likewise by John:
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:1-3)
4. Receive the fulness of the Holy Ghost
In the inspired dedicatory prayer for the Kirtland temple, Joseph Smith implied that there may be a higher level granting of the blessings of the Spirit, through the temple.
And do thou grant, Holy Father, that all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said;
And that they may grow up in thee, and receive a fulness of the Holy Ghost, and be organized according to thy laws, and be prepared to obtain every needful thing; (D&C 109:14-15)
Here are some blessings that might come through the fulness of the Holy Ghost:
1. Become totally at home in the temple, to be “established” in the words of Joseph’s prayer. Learn how to worship the Lord in and through the temple. “We ask thee, Holy Father, to establish the people that shall worship, and honorably hold a name and standing in this thy house, to all generations and for eternity” (D&C 109:24)
2. Receive doctrinal revelation– understandings which had been “hid from before the world was.” (D&C 124:38) Especially these might be new insights from the temple ordinances about the great plan of salvation and the atonement of Christ.
3. Receive specific instruction regarding things we individually need to do to keep the covenants we have made, specifically, obedience, sacrifice, treating others according to the higher law of the gospel, personal purity, and answering the call of our Church leaders and the Lord with total devotion.
4. Learn specific ways that we can better minister to others, especially those of our own family and others for whom we have particular ministering responsibility. This includes emphasis on preparing them to enter and love the temple and the performing of work for the dead.
5. Experience God’s presence. The temple is a place where God manifests himself to his people (D&C 109:5). Also experience the appreciation of our kindred dead, as we labor in their behalf.
5. Perfection/finishing/completeness
In a 1995 conference address, President Nelson examines the meaning of the goal of perfection, by concluding that this does not mean the absence of mistakes or errors. In Matt. 5:48, “Be ye therefore perfect,” the term was translated from the Greek teleios, which means “complete” or reaching a distant end. The Savior gave the challenge to is disciples to be perfect but gave only his Father in Heaven as the model. Speaking of his death and subsequent resurrection, stated that on “the third day I shall be perfected” (Luke 13:32). Later, when teaching the Nephites, he gave them this same command, but listed himself along with his Father as a perfected personage (3 Nephi 12:48). President Nelson concludes that “Eternal perfection is reserved for those who overcome all things and inherit the fulness of the Father in his heavenly mansions [resurrection included]. Perfection consists in gaining eternal life?—the kind of life that God lives. (Russell M. Nelson, “Perfection Pending,” October 1995 general conference)
Moroni also describes the process of perfection with an emphasis on the power of Christ’s atonement:
Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.
And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot. (Moroni 10:32-33)
6. Eternal Life/the kind of life that God has
As defined above by President Nelson,
eternal life is the kind of life that our Heavenly Father has.
For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. (Moses 1:39)
7. Exaltation (in families)
This eternal life we are speaking of is also identified by the term exaltation. Among the most critical elements of this state is enduring, eternal marriages and family relationships, including the addition of spirit children to that family.
In the celestial glory there are three heavens or degrees;
And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage];
And if he does not, he cannot obtain it.
He may enter into the other, but that is the end of his kingdom; he cannot have an increase. (D&C 131:1-4)
And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood; and it shall be said unto them—Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths—then shall it be written in the Lamb’s Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world; and they 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 fulness and a continuation of the seeds forever and ever.
Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them. (D&C 132:19-20)
Blessings associated with exaltation are far greater that those of the Aaronic Priesthood level of individual salvation.
IV. Behavior Standard
A. Aaronic
Active in the Church. In our Church culture, we often speak of people and judge them in regard to their church activity. They may be active, less-active, or inactive, or something in-between. Typically, we base these judgements on our observation of their external behavior as to whether they generally attend meetings, or perhaps whether they hold a church calling. They show compliance with at least the letter of the law. Hafen and Hafen suggest that being active in the Church “is only the emerging stage... of spiritual development”. But there is the need for a “more mature level of spiritual development.” (Hafen and Hafen, The Contrite Spirit, 2015, p. 216)
B. Melchizedek
Consecrated Discipleship. A higher standard seems more consistent with obedience to the spirit of the laws of God. Elder Neal Maxwell has said that “it would change the entire Church if in every ward we could have three or four more families who were truly consecrated disciples.” (Cited in The Contrite Spirit, p. 216)
“Ultimate consecration is the yielding up of oneself to God. Heart, soul, and mind were the encompassing words of Christ in describing the first commandment, which is constantly, not periodically, operative (see Matt. 22:37). If kept, then our performances will, in turn, be fully consecrated for the lasting welfare of our souls (see 2 Ne. 32:9).” (Neal Maxwell, “Consecrate Thy Performance,” April 2002 general conference)
V. Application of Christ’s atonement
A. Aaronic:
Remission of sins
Companionship of Holy Ghost
B. Melchizedek:
Sanctification,
Perfection,
Acquire nature of Christ
VI. Principles
A. Aaronic:
Faith
Repentance
Faith and repentance are clearly identified with the Aaronic Priesthood spiritual stage through the Fourth Article of Faith as the first principles of the Gospel that qualify a person to enter the Church. However, they never cease to be foundational to all spiritual development, faith also being present with hope and charity as the triad of principles which have been identified in many sources as the three primary elements in a mature religious life. Also, the lifelong need for daily repentance no matter where a person is on the spiritual progress ladder is also critical, as taught by President Russell M. Nelson (President Russell M. Nelson, “We Can Do Better and Be Better”, General Conference Priesthood Session, April 2019).
B. Melchizedek:
Faith
Hope
Charity (Ether 12:28)
Meekness, contrite spirit
Faith, hope, and charity are three primary elements of a religious life and spiritual progress. These three principles were identified together by the apostle Paul (1 Cor. 13) and appear together by name in five Book of Mormon passages. Those who have faith, hope and charity will always abound in good works (Alma 7:24), and are acceptable before God (Moroni 7:44). These qualities bring persons unto Christ (Ether 12:28) and qualify one to be saved in the kingdom of God (Moroni 10:21). See also Alma 13:29, 2 Nephi 31:18-20, Moroni 8:25-26 which substitute the word love for charity. These passages and others in the Book of Mormon that reference faith, hope, and charity, provide wonderful insights into the meaning of these concepts and explain how the three qualities work together in the life of a follower of Christ to prepare a person for exaltation in the Kingdom of God. All of these principles are intimately connected to the influence of the Spirit.
Faith is following a course of action led by the Holy Spirit. The Spirit gives initial evidence of things unseen which needed to be acted upon (Hebrews 11; Alma 32:21). As we act upon this evidence, the spirit provides confirmation to us that our actions are pleasing to God (Lectures on Faith 3:5, 6; Ether 12:6; Hebrews 11). In both the Old Testament Hebrew and the New Testament Greek, words translated as faith or faithful typically have the meaning of steadfastness, reliable, trustworthiness.
Hope is having an assurance, from the Spirit, of forgiveness, of being born of God, of the receipt of the Spirit, that one is on the path to eternal life (Alma 22:15-17). Hope is firm (Alma 34:14). The hope that follows faith, with surety, makes an anchor to the souls of men, makes them sure and steadfast, always abounding in good works ((Ether 12:4). After faith, repentance, baptism, comes the visitation of the Holy Ghost, which fills with hope (Moroni 8:25-26). In the Old Testament Hebrew, some of the words from which the word hope is translated have the meaning of assurance, confidence, security, safety, and trust.
Charity is having a disposition, fed by the Spirit, to bless the lives of others. Charity is the pure love of Christ, and endures forever (Moroni 7:47; 2 Nephi 26:30; Moroni 8:17). After faith, repentance, baptism, comes the visitation of the Holy Ghost, which fills with hope and also charity (Moroni 8:25-26). See Enos 1:9-11; Alma 36:24 for examples of the charity which follows true conversion.
According to the apostle Paul, charity is the greatest virtue of all. Concern for others’ well-being and a willingness to make others’ needs preeminent is a major product of the work of the Spirit in an individual’s life and evidence that sanctification is occurring.
At least two more virtues have been suggested as related to a higher level of spiritual progress, having a contrite spirit and meekness.
Having a contrite spirit. Along with having a broken heart, having a contrite spirit is the new law of sacrifice replacing animal sacrifices, after the old law was done away with through Christ’s suffering and resurrection:
And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings.
And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. 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 9:19-20)
Here is a definition of the contrite spirit:
“A contrite Spirit is eager to repent. It accepts responsibility for its own weakness and choices with a willingness to be corrected and desires to “learn of [Him] and listen to [His] words” (D&C 19:23). The Latin root for the word contrite means to wear away, as in rubbing rough edges smooth. Like the well-disciplined horse, a contrite spirit is that is softening and yielding, learning to be responsive to the Master, submissive to His every command, and willing to sacrifice its own will in faith that His will is for the highest good (see Isaiah 55:9).
“A contrite spirit does not hide. It seeks Jesus, compelled by faith in Chist’s ability to save and heal. “Will ye not now return unto me?” He pleads, “and repent of your sins, and be converted, that I may heal you?” (3 Nephi 9:13).
“If we have a broken heart and a contrite spirit and we keep our covenants by sacrifice, then the Lord “will cause [us] to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit” (D&C 97:8-9). In His next breath, after making such a sublime promise, the Lord command His people to build a temple– a portal, if you will, that gives us access to such a “goodly land.” It is through the sacred patterns of the temple– the multilayered template– that he can make a tree of life out of us.” (Hafen & Hafen, The Contrite Spirit, 2015, xv-xvi).
Meekness.
According to the prophet Mormon, meekness is a prerequisite to receiving the gifts of faith and hope. (Mormon 7:42-44)
As stated by Elder David Bednar,
“Meekness is a defining attribute of the Redeemer and is distinguished by righteous responsiveness, willing submissiveness, and strong self-restraint...
“The Christlike quality of meekness often is misunderstood in our contemporary world. Meekness is strong, not weak; active, not passive; courageous, not timid; restrained, not excessive; modest, not self-aggrandizing; and gracious, not brash. A meek person is not easily provoked, pretentious, or overbearing and readily acknowledges the accomplishments of others...
“Whereas humility generally denotes dependence upon God and the constant need for His guidance and support, a distinguishing characteristic of meekness is a particular spiritual receptivity to learning both from the Holy Ghost and from people who may seem less capable, experienced, or educated, who may not hold important positions, or who otherwise may not appear to have much to contribute...
“Meekness is an attribute developed through desire, the righteous exercise of moral agency, and striving always to retain a remission of our sins. It also is a spiritual gift for which we appropriately can seek. We should remember, however, the purposes for which such a blessing is given, even to benefit and serve the children of God... “As we come unto and follow the Savior, we increasingly and incrementally are enabled to become more like Him. We are empowered by the Spirit with disciplined self-restraint and a settled and calm demeanor. Thus, meek is what we become as disciples of the Master...” (“Meek and Lowly of Heart”, By Elder David A. Bednar, April 2018 General Conference)
VII. Ordinances
A. Aaronic:
Outward ordinances
– Baptism
– Sacrament
B. Melchizedek:
Higher ordinances
– Endowment
– Temple sealings
VIII. Covenants and laws
A. Aaronic:
– Obedience
– Discipleship (remembering Christ, witnessing of him, taking his name) (D&C:20:37)
– Bear others’ burdens (Mosiah 18:8-10)
B. Melchizedek:
– Obedience
– Sacrifice
– Gospel/higher law/Christ-like interpersonal relationships
– Marital/sexual faithfulness
– Consecration
– Obey rites/ordinances of marriage
Similar to earlier comaprisons, the basic Aaronic Priesthood covenants remain foundational fore those of the higher level. Obedience is the governing law across both levels, and in addition, the Melchizedek Priesthood laws could be viewed as increasingly specific areas of required obedience.
The higher law of the gospel may be particularly an extension of the covenant to bear others’ burdens. It appears to encompass actions pertaining to other persons, including both behaviors but also motivations behind the behaviors. “Ye have heard that it was said by them of old time, Thou shalt not _____, but I say unto you, Your heart also needs to be right in that _____.”
The apostle Paul summarized all of the commandments as “if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself” (Romans 13:9).
IX. Remembrance/renewal/recovenant ordinances
A. Aaronic:
– Sacrament
“When we are baptized, we take upon ourselves the sacred name of Jesus Christ. Taking upon us His name is one of the most significant experiences we have in life …
“Each week in sacrament meeting we promise to remember the atoning sacrifice of our Savior as we renew our baptismal covenant. We promise to do as the Savior did?—to be obedient to the Father and always keep His commandments. (Robert D. Hales, “The Covenant of Baptism: To Be in the Kingdom and of the Kingdom,” Ensign, Nov. 2000)
The sacramental prayer largely focuses on the our baptismal/Aaronic Priesthood level promises, always remembering Christ and his atonement and keeping his commandments. Some authorities have suggested that the scope of the sacrament includes renewal of all the covenants we have made, including those of the temple:
“Elder Delbert L. Stapley instructed us in this when he said about covenants: “The gospel of our Lord Jesus Christ is a covenant between God and his people. … When baptized by an authorized servant of God, we covenant to do God’s will and to obey his commandments. … By partaking of the Sacrament we renew all covenants entered into with the Lord and pledge ourselves to take upon us the name of his Son, to always remember him and keep his commandments” (in Conference Report, October 1965, 14, cited by L. Tom Perry, “As Now We Take the Sacrament”, General Conference address, April 2006).
Taking the sacrament appears to be another case in which an Aaron Priesthood feature is foundational and encompasses the full range of lower and higher Gospel principles. We ought to see in this ordinance a focus extending to every promise we have made to God. However this does not preclude the existence of other means to assist us to review the higher covenants we have made and recommit to a determination to their fulfillment.
B. Melchizedek:
– Endowment (for the dead)
Bruce and Marie Hafen (pp. 53-62, The Contrite Spirit: How the Temple Helps Us Apply Christ’s Atonement, Salt Lake City: Deseret Book, 2015) have suggested that the process of spiritual development and the receipt of Gospel blessings may be thought of as having two progressive levels, the higher level centering around the instruction and ordinances of the temple. The culmination of each of these levels might be thought of as our experiencing a priesthood ordinance that is designed by God to remind us regularly of the sacred covenants we have entered into and to allow us to express our continuing desire and intention to obey the respective promises. These ordinances are also rich in their symbolic reminders of the monumental sacrifice of the Savior and our debt to him in making these blessings possible. As shown below, each level has its specific blessings, ordinances, covenants, and principles, and finally, a covenant remembrance/renewal ordinance. For the Aaronic Priesthood level, that ordinance is the sacrament. For the Melchizedek Priesthood level, the endowment for the dead, especially the culminating veil ceremony, may fill the same function for us.
Fiona and Terryl Givens point specifically to the spiritual power contained in the temple endowment veil ceremony:
“Latter-day Saints are fortunate in that the temple gives them access to an experience of the Atonement's power that is even more sacred and impactful than the weekly sacrament. Joseph's greatest act of synthesis, wherein he drew Old Testament typology and New Testament teaching into harmony, was evident in the way he was inspired to depict temple architecture and design temple ritual so as to bring all things together in Christ. The key to his final effort may have been his reading of Hebrews and the light it shed on Abraham's unusual rite in Genesis 15. In that account, in token of the covenant he has entered into with God (the new and everlasting covenant), Abraham is commanded to sacrifice a heifer, a goat, and a ram (along with two birds). He then divides each large carcass into two halves. Subsequently, as Moses experienced before his theophany and Joseph before his, Abraham experiences "an horror of great darkness." And then the divine manifestation occurs: "a smoking furnace, and a burning lamp ... passed between those pieces," following which the Lord personally affirms his covenant with Abraham.
“Explicating Old Testament sacrifices in light of the new covenant, the author of Hebrews invites the Christian himself–“to complete the pilgrim's journey by entering into the presence of God himself– “to enter into the holiest.” And the meaning of all prior sacrificial victims now becomes clear, as the author explains that entry into God's presence can only be "by the blood of Christ." Christians all know that the sacrificial animal is a type and foreshadowing of the Savior's death. But the writer of the letter to the Hebrews pushes the analogy further. We “enter into the holiest by the blood of Christ." We effectively pass through Christ’s broken body, as the lamp of the Lord passed through the severed sacrificial creatures, and back into God's presence. The Atonement is the pain-drenched portal through which alone access is to be found. And in the author's final invocation of symbolism, he directs our minds to the image of the temple veil, which becomes the physical counterpart to the body of Christ, through which we pass into the holiest place. The writer of the letter says this explicitly: The “new and living way, which he hath consecrated for us” is “through the veil, that is to say, his flesh.”
“In our temples, as in the Jewish temple, the veil represents the portal into the divine presence. The temple veil, the emblem of Christ's own flesh, was torn at the crucifixion, suggesting that only through the broken body of the atoning Savior was access into God's presence possible for all. This startling image, replicated in the temples of the Latter-day Saints, captures the quintessence of the temple's purpose. It signifies the eternal human saga by which men and women progressively constitute fuller and richer relationship to Divine Parents. The story tracks their pilgrimage from incarnate spirits, through adoption into Christ's family, assuming greater levels of commitment and higher standards of holiness, entering into binding covenants that reify and extend human and divine connectedness, until, cleansed and sanctified by the sacrificial offering of Christ's own flesh, they enter into the divine presence, part of an eternal sociality with those they love. The rituals of the temple are thus where the Church's most concentrated liturgical forms are found, and they crescendo with palpable crucifixion imagery at the veil, that symbolic, porous membrane joining heaven and earth. It is through the Atonement, through the severed flesh of Christ, typified in sacrifices that hark back to Adam himself, that all find full incorporation into the Heavenly Family, in accordance with the new and everlasting covenant that was propounded before the world was formed.” (pp. 60-62, Fiona Givens and Terryl Givens, The Christ Who Heals: How God Restored the Truth that Saves Us, Salt Lake City: Deseret Book, 2017, 60-62. See also Terryl Givens, Feeding the Flock: The Foundation of Mormon Thought: Church and Praxis, New York: Oxford University Press, 2017, 313-314.)
Here is a table that summarizes the two stages or levels of spiritual development discussed above:
