The Mormons - Temple Endowment



TEMPLE ENDOWMENT


In Mormonism 'endowment' is an ordinance (ritual ceremony) designed to prepare participants to become 'Exalted' in the afterlife.
Mormon Temple Endowment Room
As part of the ceremony, participants take part in a re-enactment of the Biblical creation and fall of Adam and Eve.
They also are taught highly symbolic gestures and passwords, thought to be needed to pass by angels guarding the way to the heavens, and are instructed not to reveal these gestures and passwords.
The ceremony also includes a washing and anointing, and receipt of a "new name" which they are not to reveal to others except at a certain part in the ceremony, and the receipt of the temple garments, which Mormons then are expected to wear under their clothing day and night throughout their life.

Salt Lake Temple Utah
The endowment was instituted by founder Joseph Smith, Jr. in the 1840s with further contributions by Brigham Young and his successors.
Salt Lake City Endowment House
There was a brief period during the construction of the Salt Lake Temple where a small building referred to as the Endowment House was used to perform the ritual.
A distinct endowment ceremony was also performed in the 1830s in the Kirtland Temple, the first temple of the broader Latter Day Saint movement, which includes non-Mormon faiths such as the Community of Christ. The term endowment has various meanings historically, and within the other branches of that movement.

Temple Endowment

In the theology of the Latter Day Saints, an endowment refers to a gift of "power from on high", typically associated with Latter Day Saint temples.

Joseph Smith Jr. (1843)
The purpose and meaning of the endowment varied during the life of movement founder Joseph Smith, Jr. The term has referred to many such gifts of heavenly power, including the confirmation ritual, the institution of the High Priesthood in 1831, events and rituals occurring in the Kirtland Temple in the mid-1830s, and an elaborate ritual performed in the Nauvoo Temple in the 1840s.
The Church of Jesus Christ of Latter-day Saints (LDS Church),  practices a form of the Nauvoo endowment.
Nauvoo Temple - Celestial Room
The Nauvoo endowment ceremony, introduced by Joseph Smith, Jr. and codified by Mormon leader Brigham Young, consisted of symbolic acts and covenants designed to prepare participants to officiate in priesthood ordinances, and to give them the key words and tokens they need to pass by angels guarding the way to the heavens.
In the Mormon Church's modern practices, the endowment ceremony directs new participants to take a number of solemn oaths or covenants such as an oath of consecration to the LDS Church.
Also in the Mormon Church's modern practices, completing the endowment ceremony is a prerequisite to both full-time missionary service and temple marriage.

1830 Endowments: Endowment of the Holy Spirit and Confirmation

Although it was not generally referred to as an endowment at the time, in retrospect, Latter Day Saints have viewed the confirmation, first performed on April 6, 1830, and attendant outpourings of the spiritual gifts, as an early type of endowment.
The term derives from the Authorized King James Version, referring to the spiritual gifts given the disciples of Jesus on the day of Pentecost, in which they were "endowed with power from on high,"
Subsequent to these early confirmations, Mormons exhibited what they viewed as spiritual gifts such as having visions, prophecy, gift of healing, gift of knowledge, gift of tongues.
Unlike the other Latter Day Saint endowments, confirmation has continued to coexist with later endowments as a separate Latter Day Saint ritual.

1831 Kirtland Endowment: Conferral of the High Priesthood

Kirtland Temple
The first reference to an endowment by Joseph Smith, Jr., the founder of the Latter Day Saint movement, was in early 1831, some days after Smith was joined in his ministry by Sidney Rigdon, a newly-converted Campbellite minister from Ohio.
Rigdon's congregation also was converted to Smith's Church of Christ.
Rigdon had apparently disagreed with the Campbellites in that he believed in a Pentecostal endowment of power beyond the abiding presence of the Holy Spirit endowed upon confirmation.
While Rigdon believed the teachings of the early Mormon missionaries who converted him, he thought the missionaries were lacking in heavenly power.
In January 1831, Smith issued a revelation where he wrote that after Mormons relocated to Kirtland, Ohio, they would "be endowed with power from on high" and "sent forth".
Smith reiterated this in February 1831, stating that the faithful members would "be taught from on high" and "endowed with power", and that God would call the elders of the church together in Kirtland in a General Conference and "pour out his Spirit upon them in that day they assemble themselves together".
In a revelation given to an individual, Smith assured the man that "at the conference meeting he would be ordained unto power from on high".
This General Conference of the church was held on June 3 to June 6, 1831, in which a number of men were ordained to the "High" or "Melchizedek" Priesthood for the first time, which ordination "consisted of the endowment - it being a new order - and bestowed authority".
Later that year, an early convert who had left the church claimed that many of the Saints "have been ordained to the High Priesthood, or the order of Melchizedek; and profess to be endowed with the same power as the ancient apostles were".

The Melchizedek Priesthood


The 'Melchizedek' priesthood is the greater of the two orders of priesthood recognized in Mormonism.

The other is the 'Aaronic' priesthood.
The Patriarchal priesthood which is sometimes confused as a separate priesthood is explained by Boyd K. Packer, Apostle of the LDS Church as: "The patriarchal order is not a third, separate priesthood. Whatever relates to the patriarchal order is embraced in the Melchizedek Priesthood. 'All other authorities or offices in the church are appendages to the Melchizedek priesthood.' (D&C 107:5.) The patriarchal order is a part of the Melchizedek Priesthood which enables endowed and worthy men to preside over their posterity in time and eternity.".
The Melchizedek priesthood is also referred to as the high priesthood of the 'Holy order of God and the Holy Priesthood', after the 'Order of the Son of God', or simply as the 'high priesthood'.
In Mormonism, unlike most other Christian denominations, the Melchizedek priesthood is thought to be held by un-extraordinary mortals, and not solely by either pre-Aaronic priests such as Melchizedek, or Jesus alone, as most Christians interpret the 'Epistle to the Hebrews'.
According to Joseph Smith, Jr., the name of this priesthood became Melchizedek "because Melchizedek was such a great high priest" and "to avoid the too frequent repetition" of the "name of the Supreme Being".
Smith taught that this priesthood was on the earth since Adam received it and conferred it upon his sons Abel and Seth, and it was conferred successively upon the early biblical patriarchs.
Through it Enoch led his people to become so righteous and obedient that they qualified to be translated as the City of Enoch.
Noah held this priesthood, as did Abraham, Isaac, and Jacob, and it remained on earth until the time of Moses, who received it "under the hand of his father-in-law, Jethro" and it would have been given to the Israelites if they had been worthy of it and had not "hardened their hearts".

Restoration of the Melchizedek Priesthood

Joseph Smith, Jr. and Oliver Cowdery said they were visited by John the Baptist, who laid his hands on their head and gave them the Aaronic priesthood.
Unlike this restoration, however, which Smith described in detail and gave an exact date when it happened, Smith never gave a description of any vision in which he saw an angel separately confer the Melchizedek priesthood, however, by the turn of the 20th century, Latter Day Saint theologians believed that such a separate ordination by angels had occurred prior to the organization of the Church of Christ on April 6, 1830.
This was largely because the early church organization contained the office of elder, which at least by 1835 was considered an office of the Melchizedek priesthood.
As evidence for such a pre-organization 'angellic' conferral, writers referred to a revelation in which Smith said he heard "The voice of Peter, James, and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times !"
Thus, most Mormons suppose that Smith and Cowdery were visited by the three angels in 1829 and that they conferred the Melchizedek priesthood in the same way John the Baptist had conferred the Aaronic priesthood.
However, the official church history, supervised or written by Smith, states that "the authority of the Melchizedek priesthood was manifested and conferred for the first time upon several of the Elders" during a General Conference in early June 1831.
When Smith's official history was first published in 1902, the compiler B.H. Roberts thought that this was a mistake, because it would not be consistent with the common Mormon belief that the priesthood had been conferred prior to the church's founding in 1830, however, some recent Mormon historians accept Smith's history as correct and consistent with other historical records showing that other Mormons present at the conference dated the restoration of the Melchizedek priesthood to 1831.(see above)
In 1835, the historical record was muddled a bit when the first edition of the 'Doctrine and Covenants' altered pre-1831 revelations to make a distinction between the 'Aaronic' and 'Melchizedek' priesthoods, and to classify the offices of elder and apostle as part of the 'Melchizedek' priesthood.

The Melchizedek Priesthood in The Church of Jesus Christ of Latter-day Saints

In The Church of Jesus Christ of Latter-day Saints (LDS Church) the Melchizedek priesthood is one of two governing priesthoods, which is typically given as a matter of course to worthy male members 18 years and older.
Though typically adult men do not receive this priesthood until they have belonged to the church for at least one year, this is not a hard and fast rule and a man may be given this priesthood as soon as local church leaders feel that he is prepared.
Ordination is based on the recipient's age and worthiness and does not require any specific training or aptitude.
A candidate for this ordination is interviewed and often counselled to study the 84th, 107th, and 121st sections of the 'Doctrine and Covenants' to begin to understand the oath and covenant of the priesthood, the covenant a person makes with God when he receives the Melchizedek priesthood.
The candidate is also usually asked to stand in a gathering of the members of the church to be publicly accepted as being worthy of ordination.
For male Latter-day Saints, receiving the Melchizedek priesthood is considered to be a 'saving ordinance' of the gospel.
An important purpose of giving the Melchizedek priesthood to every adult Latter-day Saint man is to allow fathers and husbands to be able to give priesthood blessings of healing, comfort, counsel, and strength to their children and wives, and to preside over the family unit in a righteous manner.
Many LDS fathers give a priesthood blessing to their children before the start of each new school year or before an important life event such as marriage.
Each Melchizedek priesthood bearer, regardless of priesthood office, is encouraged to give priesthood blessings when called upon by others.

The School of the Prophets

In the early Latter Day Saint movement, the School of the Prophets (also called the "school of the elders" or "school for the Prophets") was a select group of early leaders who began meeting on January 23, 1833 in Kirtland, Ohio under the direction of Joseph Smith for both theological and secular learning.
The first meeting of the school was held at the home-based store owned by Newel K. Whitney.
The school provided a setting for spiritual experiences and in-depth discussions of gospel principles.
A series of seven lectures presented at the school were published as part of the 'Doctrine and Covenants' in 1835, and later came to be known as the "Lectures on Faith."
Another branch of this school existed under the direction of Parley P. Pratt in Independence, Missouri for a short while.
Though the school went into a sort of recess, it is apparent Joseph Smith planned to revive it after the completion of the temple at Kirtland, Ohio.
Brigham Young began several schools of the Prophets during his tenure as church president, beginning in 1868 in Salt Lake City, Utah, and spreading to Provo, Logan, Brigham City, Spanish Fork, Nephi, Ephraim, American Fork, and Ogden.
His successor, John Taylor, also organized such schools in Salt Lake City and St. George in 1883.
Although the events at the school at Kirtland were never specifically called an "endowment", it has been classified as such by scholars because of similarities with the 1831 and 1836 endowments, and the fact that part of the school's stated intention was so that the church's elders could be "endowed with power from on high."
At the beginning, the school was "accompanied by a pentecostal outpouring, including speaking in tongues, prophesying and 'many manifestations of the holy spirit'".
It included a new Latter Day Saint ordinance of foot washing.


The 1836 Kirtland Endowment


Kirtland Temple Interior
A year and a half after the June 1831 endowment, Smith said he received a revelation in December 1832 to prepare to build a "house of God" or a 'temple'.
A revelation soon followed identifying the location of the temple in Kirtland, Ohio, and another revelation affirmed that in this building the Lord "designed to endow those he had chosen with power on high".
In a later revelation the Lord indicated that the elders were to be "endowed with power from on high; for he had prepared a greater endowment" than the 1831 endowment.
Upon the completion of the Kirtland Temple after three years of construction (1833–1836), the elders of the church gathered for this second promised endowment in early 1836.
The Kirtland Temple endowment ceremonies were patterned after Old Testament sacerdotal practices.
They consisted of preparatory washings, administered in private homes, in which men washed and purified their bodies with water and alcohol.
After this, they gathered in the temple where they were anointed with specially consecrated oil and with blessings pronounced upon their heads by Smith and other church leaders.
The men's anointings were sealed with uplifted hands.
Following these ceremonies many men reported participating in extraordinary spiritual experiences, such as seeing visions, speaking prophecies or receiving revelations.
The culmination of the endowment was a solemn assembly, held on March 30, in which the men partook of the Sacrament and then washed each other's feet.
Those present spent the rest of the day and night prophesying, speaking in tongues, testifying and exhorting each other.
To those present it was a "day of Pentecost.", indeed, Smith told the solemn assembly that they could now "go forth and build up the kingdom of God".
On April 3, 1836, Joseph Smith and Oliver Cowdery recounted the appearance of Jesus to them in the Kirtland Temple, and his acceptance of the building as his house.
This was followed by the appearance of three Old Testament prophets: Moses, Elias, and Elijah, each of whom bestowed additional temple-related authority on the two men.
Initially, Smith intended the Kirtland endowment to become an annual affair; he administered the same ceremonies again in 1837, however, because of persecution the Mormons largely abandoned Kirtland and its temple in 1838–1839 and moved west.
As Smith's theology expanded during the 1840s, the 'Kirtland Endowment' was superseded by the 'Nauvoo Endowment'.
Mormons looked back upon the Kirtland Temple rituals with the authority bestowed by the three prophets as preparatory to the greater endowment revealed at Nauvoo.
This was certainly the view of Brigham Young, who said:
And those first Elders who helped to build the Kirtland Temple, received a portion of their first endowments, or we might say more clearly, some of the first, or introductory, or initiatory ordinances, preparatory to an endowment. The preparatory ordinances there administered, though accompanied the ministration of angels, and the presence of the Lord Jesus, were but a faint similitude of the ordinances of the House of the Lord in their fulness."


The Kirtland Temple

Kirtland Temple - Architectural Drawing
Beginning in 1831, members of the Church of Christ (Latter Day Saints) under the direction of c Joseph Smith Jr., began to gather in the Kirtland area.
In December 1832 Smith reported to have received a revelation that called for the construction of a house of worship, education, and order.
On May 6, 1833, Smith reported that he had received a revelation from God, directing members of the church to construct "a house... wholly dedicated unto the Lord for the work of the presidency," "dedicated unto the Lord from the foundation thereof, according to the order of the priesthood."
Directions were given to build a "lower court and a higher court," and a promise given that the Lord's "glory shall be there, and his presence shall be there." (LDS Doctrine & Covenants D&C 94:3-9 RLDS Doctrine and Covenants Section 91:3).
This building which would have sat next to the Kirtland Temple was never started, nor the third building which was to be a house for the printing operations of the church.
Instead the functions of this office building ended up in the attic of the Kirtland Temple.
The first structure of its kind to be built by the Latter Day Saint movement, the Kirtland Temple is different in purpose from the Nauvoo temple built in the 1840s.
It is different in both design and purpose of the temples built by The Church of Jesus Christ of Latter-day Saints in latter years, as they embraced and grew from Nauvoo Temple theology.
The lower inner court is used primarily for various worship services.
It has two sets of pulpits, one set on either end, and the pews featured an adjustable design which allowed the audience to face either end.
Kirtland Temple - Interior
The second floor was designed for education, and was to house a school for church leaders known as the "School of Mine Apostles".
Use of the third floor alternated use between general academic classes during the day, Church quorum meetings in the evenings, the Kirtland Theological Institution, the School of the Elders (possibly an enlargement of the school of the prophets, and may have been destined to become the school of mine apostles), Church offices, including that of Smith, were also located on the third floor.
At the time of construction, none of the ordinances associated with LDS temple worship, such as baptism by proxy, had been instituted.
The completed temple had cost $40,000.
Temples of nearly identical design were planned at about the same time period in Missouri at Temple Lot (in Independence), Far West, and Adam-ondi-Ahman. However, none were built because of the 1838 Mormon War which evicted the members from the state.

The Nauvoo Endowment

Red Brick Store - Nauvoo
On May 3, 1842 Joseph Smith, Jr. prepared the second floor of his Red Brick Store, in Nauvoo, Illinois, to represent "the interior of a temple as circumstances would permit".

The Red Brick Store in Nauvoo, Illinois, was a building that was constructed and owned by Joseph Smith, Jr., the founder of the Latter Day Saint movement.
Smith constructed the Red Brick Store in 1841.
The building became a centre of economic, political, religious, and social activity among the Latter Day Saints.
In addition to being a mercantile store, the second floor of the building also served as the headquarters of the Church of Jesus Christ of Latter Day Saints for a period of time.
Members would visit the store to pay their tithing and other offerings to the church.
The building was the site of the first performance of the Nauvoo Endowment ordinance, on May 4, 1842.

The next day, May 4, he introduced the 'Nauvoo Endowment' ceremony to nine associates: Associate President and Patriarch to the Church, Smith's brother Hyrum; first counselor in the First Presidency, William Law; three of the Twelve Apostles, Brigham Young, Heber C. Kimball and Willard Richards; Nauvoo stake president, William Marks; two bishops, Newel K. Whitney and George Miller, and a close friend, Judge James Adams of Springfield, Illinois.
Nauvoo Temple
Throughout 1843 and 1844 Smith continued to initiate other men, as well as women, into the endowment ceremony.
By the time of his death on June 27, 1844 more than 50 persons had been admitted into the Anointed Quorum, the name by which this group called themselves.
The Nauvoo endowment consists of two phases: (1) an initiation, and (2) an instructional and testing phase. The initiation consists of a washing and anointing, culminating in the clothing of the patron in a "Garment of the Holy Priesthood", which is thereafter worn as an undergarment.
The instructional and testing phase of the endowment consists of a scripted re-enactment of Adam and Eve's experience in the Garden of Eden.
The instruction is punctuated with personal covenants, gestures, and a prayer circle around an altar.
At the end of instruction, the initiate's knowledge of symbolic gestures and key-words is tested at a "veil", a symbolic final frontier for the initiate to face the judgement of Jesus, before entering the presence of God in the Celestial Kingdom.

Concerning the day's activities, Smith recorded:
...the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of Saints: therefore let the Saints be diligent in building the Temple."

The Nauvoo Endowment and Freemasonry

There are many similarities between Smith's endowment ceremony and certain rituals of Freemasonry, particularly the Royal Arch degree.
These specific similarities included instruction in various signs, tokens, and passwords, and the imposition of various forms of the penalties for revealing them.
The original wording of the penalties, for example, closely followed the wording of the Masonic penalties.
According to the predominant view by historians, Smith used and adapted material from the Masonic rituals in creating the endowment ceremony.
All of those first initiated by Smith on May 4, 1842, were long-standing or recent Masons: Adams was the Deputy Grand Master of the Masonic Grand Lodge of Illinois; Whitney, Miller and Kimball had previously been Lodge Masters; Smith's brother, Hyrum, had been a Mason since 1827, and the remaining five participants (Law, Marks, Young, Richards, and Smith himself) had been initiated as Freemasons just weeks before the meeting, however, none of these Masons ever charged Smith with breaking any of Masonry's oaths or revealing its secrets.
As a matter of fact, one Mormon historian has noted that these Masonic parallels confirmed to these men "the breath of the restoration impulse and was evidence of Smith's divine calling".
The LDS Church has never commented officially on these similarities, although certain features of the two rituals have been called "analogous" by one official Church Historian.
The LDS Church apostle John A. Widtsoe downplayed the similarities, arguing that they "do not deal with the basic matters the endowment but rather with the mechanism of the ritual."
Some within the LDS Church, particularly Smith's contemporaries, have expressed the view that the endowment was given anciently by God in its original form at the Temple of Solomon, but that the form of the ritual degenerated into the form used by Freemasons.
Heber C. Kimball clearly supported this position, "We have the true Masonry. The Masonry of today is received from the apostasy which took place in the days of Solomon and David. They have now and then a thing that is correct, but we have the real thing".

Salt Lake City Endowment House

Salt Lake City Endowment House
The Endowment House was an early building used by The Church of Jesus Christ of Latter-day Saints to administer temple ordinances in Salt Lake City, Utah Territory.
From the construction of the Council House in 1852, Salt Lake City's first public building, until the construction of the Endowment House, the Mormons used the top floor of the Council House for administering temple rituals.
When this arrangement proved impractical, Brigham Young directed Truman O. Angell, architect of the Salt Lake Temple, to design a temporary temple.
Completed in 1855, the building was dedicated by Heber C. Kimball and came to be called the Endowment House.
The Endowment House stood on the northwest corner of Temple Square.
Initially, it was a two-story adobe building, 44 feet by 34 feet, with a single-story 20-foot extension on its north side.
In 1856 another extension was added on its south side and a baptistry on its west side.
Inside, it was the first building designed specifically for administering temple rituals.
Earlier buildings used for such purposes, Joseph Smith’s Red Brick Store in Nauvoo, the Nauvoo Temple and the Council House, only had temporary canvas partitions.
It had the typical ordinance rooms found in some later Mormon temples: creation room, garden room, world room, celestial room, as well as a sealing room.
In 1856 William Ward painted the walls of the creation room to represented the Garden of Eden, the first such temple mural.
It was one of the first buildings in Utah to have indoor bathrooms.
The building was used primarily for performing temple ordinances.
From 1857 to 1876 the baptismal font was used to perform 134,053 baptisms for the dead. Between 1855 and 1884 54,170 persons received their washings and anointings and endowments.
Between 1855 and 1889 68,767 couples were sealed in marriage—31,052 for the living and 37,715 for the dead.
Mormons did not consider the Endowment House a temple, so they did not perform all temple ordinances in it.
Brigham Young explained, “We can, at the present time [1874], go into the Endowment House and be baptized for our dead, receive our washings and anointings, etc....We also have the privilege of sealing women to men without a Temple....but when we come to other sealing ordinances, ordinances pertaining to the holy Priesthood, to connect the chain of the Priesthood from father Adam until now, by sealing children to their parents, being sealed for our forefathers, etc., they cannot be done without a temple” (Journal of Discourses, 16:185).
Hence, there were no sealing of children nor endowments for the dead performed in the Endowment House. These ordinances were first administered in Utah’s first temple, in St. George, in 1877.
It was also used for other purposes, including prayer circles, setting apart and instructing missionaries before their departure, as well as meetings of the various church leaders, such as the First Presidency and Quorum of the Twelve Apostles.

Modifications by the LDS Church of Endowment

After Smith officiated in Brigham Young's endowment in 1842 Smith told him, "Brother Brigham, this is not arranged perfectly; however we have done the best we could under the circumstances in which we are placed. I wish you to take this matter in hand: organize and systematize all these ceremonies".
Young did as Smith directed, and under Young's direction the 'Nauvoo Endowment' ceremony was introduced to the Church at large in the Nauvoo Temple during the winter of 1845–1846.
A spacious hall in the temple's attic was arranged into appropriate ordinance "rooms" using canvas partitions. Potted plants were used in areas representing the Garden of Eden, and other areas were furnished appropriately, including a room representing the Celestial Kingdom.
Over 5,500 persons received their endowments in this temple.
Young introduced the same ceremony in the Utah Territory in the 1850s, first in the Endowment House and then in the St. George Temple.
During this period the ceremony had never been written down, but was passed orally from temple worker to worker.
Shortly after the dedication of the St. George Temple, and before his death in 1877, Young became concerned about the possibility of variations in the ceremony within the church's temples and so directed the majority of the text of the endowment to be written down.
This document became the standard for the ceremony thereafter.
Also in 1877, the first Endowments for the Dead were performed in the St. George Temple.
In 1893 minor alterations in the text were made in an attempt to bring uniformity to the ceremony as administered in the temples.

Requirements for Participation in Endowment

All temple ceremonies, including the endowment, are open only to worthy Mormons who have a valid "temple recommend".
To be eligible to receive a temple recommend that will allow one to participate in the Endowment, one must have been converted to the LDS Church and been baptised for at least one year; if born into the faith, the member must generally be at least 18 years old.
A male member of the church must hold the Melchizedek priesthood to participate in the endowment.
A temple recommend is signed by a member of the person's bishopric and a member of the stake presidency, who each perform a personal, one-on-one worthiness interview.
Persons seeking a recommend to attend the temple for the first time and receive their endowment will generally meet with their bishop and stake president.
These interviews cover what the church believes to be the most important factors of personal morality and worthiness, including whether the person has a basic belief in key church doctrines such as the divinity of Jesus and the restoration; whether the person attends church meetings and supports the leadership of the LDS Church; whether the person affiliates with Mormon fundamentalists or other people considered by the church to be apostate; whether the person is honest and lives the law of chastity and the Word of Wisdom; whether the person abuses family members; whether the person pays tithing and any applicable child support; and whether the person has confessed to serious past sins.
Prior to participating in the endowment, members of the LDS Church frequently participate in a six-part temple preparation class which discusses temple-related topics but does not directly discuss the details of the ceremony.





4 comments:

  1. On this website, the second used painting of Joseph Smith receiving the Melchezidek Priesthood, with Oliver Cowdery kneeling close by, WHAT IS THE NAME of that painter ??
    NOTE : NOT the typical, well-used Church painting, depicting that blessed event, but the OTHER one.
    PLEASE, please, please send a quick reply to
    me at :

    suzannes3tyegrs@yahoo.com

    I'm a convert to the Church, and it would mean so much to me, to be able to obtain a copy of this painting, and have in on one of the prominent walls of our home. It will send a powerful subliminal message, to all who live or enter our home. Thanks so very much for your help.

    Yours Sincerely,
    Suzanne

    ReplyDelete
  2. On this website, the second used painting of Joseph Smith receiving the Melchezidek Priesthood, with Oliver Cowdery kneeling close by, WHAT IS THE NAME of that painter ??
    NOTE : NOT the typical, well-used Church painting, depicting that blessed event, but the OTHER one.
    PLEASE, please, please send a quick reply to
    me at :

    suzannes3tyegrs@yahoo.com

    I'm a convert to the Church, and it would mean so much to me, to be able to obtain a copy of this painting, and have in on one of the prominent walls of our home. It will send a powerful subliminal message, to all who live or enter our home. Thanks so very much for your help.

    Yours Sincerely,
    Suzanne

    ReplyDelete
  3. Unfortunately I do not have the information that you require.

    ReplyDelete
  4. Walter Rane! source: https://www.lds.org/relief-society/daughters-in-my-kingdom/manual/something-better-the-female-relief-society-of-nauvoo?lang=eng

    ReplyDelete