Sunday, January 24, 2010

Ordinances and Covenants

For a number of years, Sister Linford and I taught the temple preparation course in our ward. One of the lessons was dedicated to the subject of temple ordinances and covenants. Expanding the approach to this subject matter in order that the discussion applies generally to the ordinances and covenants of the gospel of Jesus Christ is the topic of this writing.


After reviewing several sources, the best definition for an ordinance that I can find is on page sixteen of the teacher’s manual for the Church’s temple preparation course namely, “[a]n ordinance is a sacred ceremony that has a spiritual meaning and effect.” The gospel embraces two types of ordinances: those that are necessary for salvation, and those that are not. The non-essential ordinances include the naming and blessing of babies, the anointing and blessing of the sick, and the dedicating of the graves of the deceased. Those required ordinances for admission into the celestial kingdom are baptism by immersion and confirmation by the laying on of hands to receive the Gift of the Holy Ghost. I am adding to these two ordinances the sacrament service given that partaking of the sacrament is necessary in order to renew our baptism and confirmation covenants, a requisite for the successful living of the gospel. The required ordinances for exaltation or eternal life within the celestial kingdom are receipt of the Melchizedek Priesthood, the temple endowment, and the temple sealing.


In order to be efficacious, each of these ordinances must be performed by persons holding the proper authority and performed for the benefit of members of the Church who have been found worthy by their ecclesiastical leaders to receive these sacred rites. With the exception of the baptism ordinance that may be performed by a priest in the Aaronic Priesthood, all of the other ordinances enumerated here must be performed by someone possessing the Melchizedek Priesthood or having been set apart by a Melchizedek Priesthood authority as is the case of sisters who are called to be ordinance workers in the Lord’s temples. The Lord revealed to the Prophet Joseph Smith the importance of this latter priesthood when he stated, “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” (Doctrine and Covenants 84:19-22).


“In the gospel sense, a covenant is a binding and solemn compact, agreement, contract, or mutual promise between God and a single person or a group of chosen persons” (Bruce R. McConkie, Mormon Doctrine, 166). As there are two parts to a civil contract, the offer and the acceptance, so there are two parts to a covenant, the oath and the covenant. In His oath, God declares the terms of the covenant. Those entering into the covenant with God agree to the terms of the offer. In the meridian of time, the Lord commanded mankind to stop swearing oaths in the gospel sense given that man possesses nothing upon which he might so swear an oath. “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black” (Matthew 5:33-36).


When we make a covenant with God, we agree to the conditions that He has set forth in His oath, and we await the receipt of the blessings God has promised to those who live worthy of the enumerated blessings because of their obedience to the agreed upon commandments. The means by which men and women show their acceptance of a particular offer made by the Lord is through participating in the relevant and required ordinance.


Baptism and confirmation are examples of this ordinance and covenant making process. By submitting to the ordinances of baptism and confirmation, the candidate signifies to God that His offer of conditions and blessings related to entrance into the Kingdom of God are accepted. New members covenant with God that they will “serve Him” and “keep His commandments.” The promised blessing is that the new members will “have His Spirit to be with them.” This is what Alma taught his followers at the waters of Mormon. “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 18:10). Unfortunately, what the record does not state but what we know to be true is that two ordinances not just one are required in order to received the promised blessings through the Holy Ghost.


What is true concerning the pattern of covenant making as applies to baptism and confirmation is true of all of the ordinances and covenants into which we are invited to enter with God. Thus it would seem worthy of our time and effort to stop periodically and reflect upon all of the covenants we have made with God enumerating His expectations of us to which we are now obligated. In addition, we ought to review the related promised blessings that will be ours if we live worthy of them. An expression of our gratitude for these opportunities and blessings would likewise be appropriate. For “in nothing doth man offend God, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments” (D&C 59:21).


Elder John A. Widtsoe said: “The covenant made in the temple, or elsewhere, if of the right kind, is merely a promise to give life to knowledge, by making knowledge useful and helpful in man’s daily progress. Temple work, or any other work, would have no meaning unless accompanied with covenants” (Endowed From On High, 17). Elder Widtsoe’s insight is worthy of contemplation. Referring to the subjects of baptism and confirmation again, he is suggesting that having knowledge alone may well prove to be insufficient motivation for some believers to follow successfully the Lord’s dictates. However, by placing the relevant commitments of baptism and confirmation in a covenant concluded between God and an individual, the latter generally feels more committed to obeying God’s commands. The result is that we Saints reap greater blessings because of our greater obedience.


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