At this point in the year, we’ve finally caught back up with the context of where we began—Section 1. The conference in early November 1831 (at which Sections 1, 67 and 68 were recorded) was focused on publishing the revelations that Joseph Smith had been—a project which would come to be known as the Book of Commandments and later The Doctrine and Covenants. It is, perhaps, inevitable in a religious movement that believes in both being led by prophets and that everyone can receive revelation that there are going to be tensions about who is able to speak for the Lord. From a revelation sparked by the Hiram Page incident in September 1830, we have the statement that: “No one shall be appointed to Receive commandments & Revelations in this Church excepting my Servent Joseph for he Receiveth them even as Moses.”[1] This placed the burden of receiving revelations for the Church squarely on the shoulders of Joseph Smith as the prophet of the Church. At the November 1831 conference, however, members of the Church expressed concerns about whether the revelations were the Lord’s words or whether they were Joseph Smith’s words. Section 67 issued the challenge to “appoint him that is the most wise among you or if there be any among you that shall make one like unto it then ye are Justified in saying that ye do not know that is true” as a way to rebut those concerns.[2] Section…
Category: Come Follow Me Currculum
Lit Come Follow Me: D&C 64-66: Forgiveness, Zion’s Ensign and Our Thoughts
Poetry for this week’s Come Follow Me lesson, D&C sections 64-66, addressing Forgiveness, Zion’s Ensign and Our Thoughts
Lit Come Follow Me: D&C 63: Rebelliousness and Signs—The Lord is in Control
Poetry for this week’s Come Follow Me lesson, D&C section 63, addressing rebelliousness and signs, but concluding that the Lord is in control
Lit Come Follow Me: D&C 60-62: Missionary Work
Poetry for this week’s Come Follow Me lesson, D&C sections 60-62, addressing missionary work and the Lord’s support for us.
Lit Come Follow Me: D&C 58-59: Timing of Blessings, Sabbath Day
The end is always a new beginning. The arrival of the first Latter-day Saints in Independence, Missouri was both an end and a beginning. They accomplished the goal of gathering to Zion, but then realized that now they had to actually build Zion—a process that has, in a variety of ways, continued ever since. For the Saints at that time, the revelations contained in D&C 58 and 59 show the process of realizing that the new beginning of Zion contained a new set of struggles, and struggles that were very different from what they expected. For us today, these sections point out, symbolically, at least, that we are also facing struggles in our process of building Zion. And in these sections we find two different messages about the blessings we often expect. First, we learn that blessings don’t come automatically—God is not a vending machine. Instead, blessings come according to God’s timing. And second, we learn that by keeping the Sabbath, we will receive both temporal and spiritual blessings. The Timing of Blessings The Saints who lived when the bulk of the Doctrine and Covenants were written faced a lot of struggle and suffering. These trials were often seen as necessary to their salvation, and the blessings they would receive were expected only in the future, if not in the next life. Eliza R. Snow captured this view in the following poem, written in late 1843 during her stay…
Lit Come Follow Me: D&C 51-57 — Temporal Zion
By going in order through the Doctrine and Covenants, the Come Follow Me lessons sometimes show the concerns of the Church at a particular point in time. The seven sections included in this lesson are quite varied, but all demonstrate temporal concerns — where to put all the immigrants arriving in Kirtland, how members should share what they have, how should church members fulfill the command to gather to Missouri and who should be doing the printing of Church publications. But despite these temporal concerns, in these sections there are clearly spiritual lessons which are germane to the temporal needs and directives. These include learning to become a faithful, just and wise steward, and learning to be pure in heart. Being a Faithful Steward Eliza R. Snow is likely considered to be a faithful steward by most Church members. But like most of us, she had to make the decision to follow the gospel. She wrote about that decision in the following poem, and of the stewardship responsibilities that came with that decision. When I espous’d the cause of truth by Eliza R. Snow (1841) Straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it.”-Matt. 7:14 When I espous’d the cause of truth, The holy spirit, from on high, Promply instructed me, forsooth, To lay my youthful prospects by. I saw along the “narrow way” An ordeal, which the saints…
“Whoso forbideth to abstain from meats”
It’s a well-known grammar joke that punctuation can save lives, since there is a difference between saying: “Let’s eat, Grandma!” and: “Let’s eat Grandma!” Punctuation and grammar do make a difference, as Oakhurst Dairy found out the hard way a few years ago. In a legal case about overtime for drivers and a state law in Maine, the debate centered on the grammar of the law, which required time-and-a-half pay for each hour worked after 40 hours, with exemptions for: The canning, processing, preserving, freezing, drying, marketing, storing, packing for shipment or distribution of: (1) Agricultural produce; (2) Meat and fish products; and (3) Perishable foods. The lack of a comma after “shipment” allowed the truck drivers to argue that the law only made an exemption for packing for distribution (along with packing for shipment) rather than distribution of the products being part of the exemption, which meant the company hadn’t been paying them appropriately for overtime. They won the case, costing the dairy company $5,000,000. Perhaps it shouldn’t be surprising that the law was changed soon afterwards to read that the exemptions included “storing; packing for shipment; or distributing of” the products.[1] Discussion of whether the Doctrine and Covenants endorses eating or not eating meat can come down to grammar and punctuation choices. The two main sections that come into the debate are Section 49 (a 7 May 1831 revelation) and Section 89 (a 27 February 1833 revelation). In…
Lit Come Follow Me: D&C 49-50 — Marriage, Falsehood & Edification
Poetry for this week’s Come Follow Me lesson, D&C sections 49-50, addressing marriage, identifying falsehood & edification through spiritual gifts.
Lit Come Follow Me: D&C 46-48 — Welcome, Spiritual Gifts, History and Sharing
Poetry for this week’s Come Follow Me lesson, D&C sections 46-48, addressing being welcoming, spiritual gifts, keeping a history and sharing the lands we own.
Lit Come Follow Me: D&C 45 — Standards and Zion
Poetry for this week’s Come Follow Me lesson, D&C section 45, addressing the raising of gospel standards and establishing Zion.
“Provide for him food & raiment”
As a missionary, I occasionally found myself in the uncomfortable experience of listening to my companions talking about how proud they were to be part of a Church where every calling is performed on a voluntary basis, with no compensation—from the top leaders on down to the local level. My discomfort was caused because, in general, the missionaries in question were not aware that general authorities do receive a stipend—something that Church members became more aware of in light of the 2017 MormonLeaks documents, which indicated that the living stipend for Church leaders was up in triple-digit figures.[1] There are legitimate reasons for full-time Church leaders to receive a stipend, but because the Book of Mormon speaks out so heavily against “priestcraft” (portrayed as the idea of paying people for Church service), we have a strong bias against the idea of receiving money for the ministry. Yet, the Doctrine and Covenants provides direction and precedent for supporting Church leaders using Church money so they can focus on their work in the Church. One of the central sources of antagonism in the Book of Mormon (at least in the Book of Alma) are the followers of Nehor, who practiced priestcraft. At the very outset, Nehor’s practice of charging for preaching is portrayed in negative terms: “And he had gone about among the people, preaching to them that which he termed the word of God … declaring unto the people that every…
Lit Come Follow Me: D&C 41-44 — Law, Consecration and Revelation
Poetry for this week’s Come Follow Me lesson, D&C sections 41-44, addressing the law, consecration for supporting the poor, and the role of revelation.
“Endowed with power from on high”
The revelations we are studying this week continue with themes found in revelations from throughout 1830, such as an imminent Second Coming and the gathering, but also set up an expectation for an endowment of power that would be an important theme for much of the remainder of Joseph Smith’s ministry. After the conversion of a significant number of people in Kirtland and the subsequent arrival of Sidney Rigdon and Edward Partridge in New York to meet Joseph Smith in December 1830, a set of revelations were recorded that indicated that the headquarters of the Church should shift to Ohio for the time being. On 30 December 1830, a revelation stated that: “A commandment I give unto the Church that it is expedient in me that they should assemble together at the Ohio.”[1] Three days later, after requests for further information about this command to move to Ohio, another revelation came that drew upon a significant amount of eschatological imagery, stating that: “The day soon cometh that ye shall see me & know that I am for the chains <?vails?> of vails of darkness shall soon be rent & he that is not purified shall not abide the day,”[2] but added that: “ if ye are prepared ye need not fear.” It went on to state that it is in preparation for that time that the commandment to gather to the Ohio was given, “that ye might escape the power of the enemy & be gethered unto me…
Lit Come Follow Me: D&C 37-40 — Gathering, Fears and Cares
Poems about the Gathering, preparation in order to ally our fears, and the cares of the world, to accompany the Come Follow Me lesson for April 12 to 18.
“The time of my coming”
For several days odd signs had been showing—the sky was yellow and the sun was red. Suddenly, the sky darkened further. Animals ran for cover. When seen, the moon was red and soot was seen to be floating in the river. By noon it was dark, forcing people to light candles and wonder—was the great and terrible day of the Lord’s return at hand? With all the signs at hand, it was proposed that the Connecticut legislature be adjourned in case the Second Coming of Jesus Christ was going to occur. One of their members, Abraham Davenport, opposed the move, and supposedly went on to say that: “The day of judgment is either approaching, or it is not. If it is not, then there is no cause of an adjournment; if it is, I choose to be found doing my duty.” The setting for all of this wasn’t some apocalyptic novel, but 19 May 1780 A.D. in New England. Known as the Dark Day, the event was likely caused by smoke from severe forest fires in the area, but the highly religious Puritans didn’t know that at the time. I can’t be sure if I have the words correct (not having seen the primary documentation), but I like what is portrayed in Davenport’s words above. Our church is committed to an apocalyptic worldview, but we don’t know when the Second Coming of Jesus Christ and the dawn of the Millennium…
Lit Come Follow Me: D&C 30-36 — Missions and Family Relationships
The seven sections of the Doctrine and Covenants covered by this week’s Come Follow Me lesson discuss, in general, missionary work and the subsequent benefits of membership in the Kingdom. The first five of these sections include missionary calls to David Whitmer, Peter Whitmer Jr., John Whitmer, Thomas B. Marsh, Parley P. Pratt and Ziba Petersen and advice on how to preach is given to Ezra Thayre, Northrop Sweet and Orson Pratt. The final two sections are Sidney Rigdon’s call to act as scribe for Joseph Smith in translating the Bible, and a blessing given to Edward Partridge. L. O. Littlefield’s Farewell Missionaries and missionary work is a frequent subject of LDS poetry, and the parting at the beginning of missionary service is probably the most commonly treated part of missionary service. Of course, historically many poets have found inspiration in parting—so this focus among LDS poets is hardly surprising. In this case, the missionary poet is Lyman O. Littlefield, who was then the typesetter for the Times and Seasons. Born in 1819, Littlefield joined the Church in 1834 before joining Zion’s Camp. He married in 1840 and was called on his first mission in 1843, leading to the following poem. Later, Littlefield went on a second mission to Great Britain in 1847, then immigrated to Council Bluffs before moving to Utah in 1859. He died in Smithfield, Utah in 1893. L. O. Littlefield’s Farewell By Lyman O. Littlefield…
Lit Come Follow Me: Easter
While no Come Follow Me lesson will be taught at church this coming Sunday, there is a lesson in the manual, meant for home study. So, I’m providing some poems to go with that lesson, which focuses on three aspects of the mission of Jesus Christ: that he was resurrected (i.e., He Lives), that because of him we will all be resurrected, and His atonement. Of course, these are not strange concepts in our poetry; they appear many times in our hymnal alone. So I’m presenting a few poems that are less familiar.
“The gathering of mine Elect”
Change and continuity create an interesting tension in the Church. I explored this in a previous post as the tension of believing in an everlasting, unchanging gospel that we have had restored to us and the belief in ongoing revelation and changes to adapt and evolve the Church to our current circumstances. Changes can be disconcerting with the first of those two beliefs in mind because it demonstrates that the Church’s beliefs and practices are not unchanging and static. One of the ways we minimize the perception of change, however, is to continue to use terminology that was important—words and phrases that were previously used—but to collectively change what we mean when we use that terminology. The concept of gathering the Elect to Zion is a case study in the process of shifting use of terminology. The September 1830 revelation that we are studying this week (now Section 29) demonstrates how gathering was understood in the earliest days of the Church. The revelation opens with an announcement that Jesus Christ “will gether his People even as a hen gethereth her Chickens under her wings even as many as will hearken to my voice & humble themselves before me & call upon me in mighty prayer.” It discusses missionary work and prayer, then states that the elders the revelation is addressing “are called to bring to pass the gethering of mine Elect … wherefore the decree hath gone forth from the father that they shall be gethered in…
Lit Come Follow Me: D&C 29 — Gathering and the Plan of Salvation
Two poems to enhance study of the Come Follow Me lesson for D&C 29, which covers both the Gathering and the Plan of Salvation. The poems are Eugene A. Rooch’s Come, Gather to Zion and Joseph L. Townsend’s Among the Ancient Indian Mounds
“For he Receiveth them even as Moses”
Several years ago, I had a conversation with co-worker from outside of Utah about various Mormon churches that existed in Utah. He had been doing some research and we were discussing fundamentalist Latter-day Saint groups (ones like the FLDS or the Apostolic United Brethren that promote polygamy and other doctrines from the early Utah era) when he made the remark that those groups had stayed more true to early Mormonism. I paused for a moment, then explained that it depended on how you looked at it. They had stayed true to specific beliefs and practices from the Church from that time, while we had stayed true to others—with accepting revelations from the prophets who lead the Church (such as the one that led to the end of plural marriage) being one of the key points that our religion valued over staying the same in belief and practice. In a way, it could be said that there is a paradox at the heart of our religion that causes the tension displayed in that conversation—the belief in a restoration that has recreated the primitive Church of Christ, and the belief in ongoing revelation that leads to changes from time to time. On the one hand, we have the concept of a restoration, which leads to conservatism in how we view our religion. The term restoration, at its heart, means a return to a former condition—a recovery, a re-establishment, or a renewal of…
Lit Come Follow Me: D&C 27-28 — Sacrament and Supremacy
A function of revelation is clarifying confusion and what isn’t clear. And this function is displayed in the two sections of the Doctrine and Covenant’s covered in this coming week’s Come Follow Me lesson. In Section 27, we learn that it isn’t necessary to use wine in the sacrament (and, in fact, “it mattereth not what ye shall eat or what ye shall drink”), and in Section 28, we are told that who receives revelation matters—that revelation binding on the whole church comes to the Prophet, whose revelations are supreme. As I have for each lesson so far this year (and for many years in the past1), the poems below are suitable for enhancing and embellishing the Come Follow Me lessons. Sacrament Gems There are, of course, many poems about the sacrament in the universe of Latter-day Saint poetry, and many are as accessible as the nearest hymnal. Those are likely quite familiar, and teachers might want to use a sacrament hymn for this lesson. But I can’t provide something that easy. Instead, let me give 3 examples of a common short poem that our parents and grandparents would have been familiar with: “sacrament gems.” These short poems were meant to be recited as preparation for the sacrament in “Junior Sunday School” — the primary-age Sunday meeting for children when primary was a separate weekday activity, instead of what we have today. As I understand it, gems were recited…
“All things shall be done by common consent”
Within the corpus of J. Golden Kimball folklore, there is a story of Elder Kimball getting bored during a long process of sustaining officers at a stake conference somewhere south of Provo, Utah. Noticing that most of the congregation was nodding off or had fallen asleep while mechanically raising their hands for every name read, he continued in his usual voice, stating: “It is proposed that Mount Nebo be moved into Utah Lake, all in favor manifest by the usual sign.” The majority of the people raised their hands. Then, Elder Kimball paused, looked around, and screeched in his magpie voice: “Just how in the hell do you people propose we get Mount Nebo into Utah Lake?” I enjoy the story because it does highlight some interesting things about the nature of sustaining votes in Latter-day Saint culture. By raising our hands to sustain officers or policies in conferences in the Church, we fulfil the instructions found in the July 1830 revelation (now Section 26) that “all things shall be done by common consent in the Church by much prayer & faith.”[1] At this point in our history, however, these sustaining votes are largely perfunctory and a manner of routine rather than truly seeking common consent among Church members, hence the boredom and subsequent trickery during the stake conference with Elder Kimball. In a way, that seems to have to do with a shift in the way we understand the…
Lit Come Follow Me: D&C 23-26
One often forgotten feature of the Doctrine and Covenants is the very personal nature of many of its revelations. This week’s Come Follow Me lesson includes several sections of these revelations, including the unusual compilation of revelations found in section 23, which was given serially to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith, Sr., and Joseph Knight, Sr. Two other sections of this group are given to Oliver Cowdery: the first along with Joseph Smith, Jr. and the second in conjunction with John Whitmer. And the final section was given to Emma Smith and is best known as her call to select the hymns for the Church’s first hymnal. Looking on the Bright Side Let’s start with section 24, given to Joseph Smith and Oliver Cowdery in response to some of the earliest persecution any church members experienced. It was far from the last. And persecution is a frequent subject of poetry during this time. The following poem is one of the most optimistic responses. Published in England in the Millennial Star, it wasn’t attributed to anyone in the publication. It may have been written by the Star’s editor at the time, Thomas Ward, who wrote many other poems that found their way into the pages of the Star. Ward was replaced as the editor of the Star in 1846, in the midst of the controversy over a failed company formed to help members immigrate. He passed…
“It is expedient that the church meet together often to partake of bread and wine”
If the Book of Moroni is an instruction manual to “build a church,” as Michael Austin suggests, with the “nuts-and-bolts how-to-run-a-church stuff that anybody trying to reassemble what the Nephites built will need to know,”[1] then Doctrine and Covenants Section 20 represents an effort to take that manual, adapt it and expand on it for the restored Church of Christ. Known as the Articles and Covenants, the section is something like a charter for the Church in the early 1830s, capturing how to function as a church and the basic information about the Church (with occasional updates up to the time of publishing the Doctrine and Covenants in 1835). Want to know the Church’s history? Read verses 1-12. Core doctrines and beliefs? Read verses 13-36. Requirements for baptism? Go to verse 37. Basic ecclesiastical offices, their functions and how to be ordained? See verses 38-67. Expectations for church members after joining? Verses 68-71. How to perform core ordinances? Read verses 72-79. How to handle inter-congregational gatherings and Church discipline? See verses 80-84. Several key sections in Section 20 are drawn from Moroni’s writings, including, notably, the sacrament prayers. The sacrament of the Lord’s Supper and the way we approach those sacrament prayers in Section 20 (and Moroni) has been impacted by the COVID-19 pandemic. When gatherings of church members were suspended worldwide on 12 March 2020, instructions were given that “bishops should counsel with their stake presidents to determine how…
Lit Come Follow Me: D&C 20-22
Administrative acts don’t always get the same attention that ordinances and more dramatic events. And in comparison to the First Vision, the Martyrdom and a number of other events, the organization of the Church doesn’t get as much attention. This is also true in poetry. But even so, there are poems that mention the organization of the Church. This week’s Come Follow Me lesson discusses sections 20 and 21, both of which refer directly to the organization of the Church. And the third section covered in the lesson, section 22, makes plain the need for baptism by proper authority, something directly connected to the Church’s organization. Whitney’s Two Pictures While the Church’s organization hasn’t received as much attention as the First Vision, poet Orson F. Whitney saw an important connection between them. Whitney was not the first of our poets to eventually become Apostles, but he may be the best, and perhaps even the most ambitious poetically (although Parley P. Pratt can also make these claims). Here’s Whitney’s take on these two early events in Church history: Two Pictures by Orson F. Whitney (1886) The foremost is a scene where forests grow, Where flowers bloom and springtime breezes blow, Where sweet-toned birds send up their matin lay And revel in the golden beams of day. Deep in the bosom of a woodland shade, Where solitude her secret home hath made, A rustic lad, his sunburned temples bare, Pours forth…
“It is not written, that there shall be no end to this torment”
Years ago, I attended a testimony meeting that began with a counselor in the bishopric talking about how grateful he was to be a part of a religion where believed that God was full of grace and would save almost every individual in one degree of glory or another. He quoted from the Vision in Section 76, and discussed how all but a very few would be saved in the Telestial, Terrestrial, or Celestial Kingdom and how grateful he was that God loved His children enough to make a plan that allows pretty much everyone into heaven in some form. What was interesting was what followed—the bulk of the remainder of the testimony meeting was dominated by adults in the ward getting up and rebutting his testimony by “clarifying” that being in a place outside of the top tier of the Celestial Kingdom is still damnation, so we need to work hard to gain eternal life instead of believing that we will have it good in the end, no matter what. In a way, that meeting captured the complicated relationship Latter-day Saints have with universalism. Joseph Smith lived in a context where Universalism was a major part of the religious discussion. Universalists argued that God is a benevolent and generous being whose attributes of love and justice were incompatible with widespread condemnation and permanent torment. They also held that God would not allow Himself to be defeated by Satan and…
Lit Come Follow Me: D&C 18-19
The sections of the D&C covered in this week’s Come Follow Me lesson are apparently about the calling of the twelve apostles and paying for the Book of Mormon. But they also include themes that don’t directly bear on these purposes. Perhaps the most important theme is the call for repentance, and the subsequent forgiveness. Both sections talk about repentance: section 18 discussing the role of missionaries and members in calling the world to repentance, and section 19 including the oft-cited imploring of the Lord to repent in verse 16: “For behold, I, God, have suffered these things for all, that that they might not suffer if they would repent.” A Call to Sinners If we ask what language outside of English first received a sustained call to repentance, I think most Church members today would be surprised to learn that the answer is Welsh. While Orson Hyde published a missionary tract in German earlier, it didn’t represent a sustained missionary effort. Instead, that happened first in Wales, which benefitted from the country’s integration in the United Kingdom. Missionaries first began preaching there in 1840, and saw significant success by 1845, when the well-known missionary Dan Jones began preaching in his native language. In 1846, the first non-English Latter-day Saint periodical Prophwyd y Jubili (Prophet of the Jubilee) began publication, and included the following anonymous poem: Galwad ar Bechaduriaid (1846) O, bechaduriaid, trowch mewn pryd–– Ar bechu mwy na roweh…
“You shall obtain a view of them”
What were the three witnesses promised and what did they claim to experience? The basics of answering this question seems obvious—they saw the gold plates and other artifacts related to them. What is less apparent is how the Three Witnesses had that experience, since there are indications that they viewed the plates in vision, rather than experiencing them in a tangible way. There is often a desire to make their experience out as being more materialistic than it was, perhaps as a result of conflating their experience with that of the Eight Witnesses, contradictory recollections of those who knew the witnesses, or a desire to have the experiences seem more real by being more physical in nature. Whatever the case, it seems that the Three Witnesses saw and heard in a supernatural setting in a direct contrast to the experience of the Eight Witnesses, who claimed to have touched and handled the plates. Both early revelations and the Book of Mormon itself lay out the promises made to the three witnesses. The earliest promise of a chance to witness the Book of Mormon was a revelation that was received in March 1829 (now D&C 5). The text states that: “three shall Know of A surety that those things are true for I will give them power that they may Behold & v[i]ew these things as they are.”[1] Next, while translating Moroni’s writings in the Book of Ether, the promise was made to…
Lit Come Follow Me: D&C 14-17
This week’s Come Follow Me lesson includes several similar sections of the Doctrine and Covenants: three revelations to David Whitmer, John Whitmer and Peter Whitmer, Jr., who have asked the Lord where they should focus their efforts. The fourth section in this lesson is essentially the call to David Whitmer, Martin Harris and Oliver Cowdery to be the three witnesses to the Book of Mormon. But while these sections have similar purposes and focus on the Whitmer family, they are far from the same. Even the most similar, the revelations to John and to Peter Whitmer, Jr., have some differences. And those differences lead to the discussion of several different principles. John Jaques and Measuring Arms with God In section 14, a revelation given to David Whitmer, the revelation again uses the “marvelous work and a wonder” phrase that is so common in the Doctrine and Covenants. Often this phrase comes with a bit of a paradox, since it is clear that we are supposed to participate, but that regardless of what we do, God will accomplish His purposes. I like how poet John Jaques catches some of this in the following poem. Born in England in 1827, Jaques joined the Church in 1848, and in addition to serving a mission, he wrote poetry, including several hymns in our current hymnal. He is perhaps best known for “Oh Say, What is Truth?” He immigrated to Utah in 1856, and…
“The keys of the ministering of angels”
One of the persistent questions from Doctrine and Covenants, Section 13 is what is meant by the statement that the Priesthood of Aaron “holds the keys of the ministering of angels.” Answers from general authorities in recent years have varied, including the idea that the Aaronic priesthood comes with a special privilege to have the visitation and ministering of angels;[1] the idea that when men ordained with the Aaronic priesthood serve other people, they act as ministering angels themselves;[2] and the idea that when men ordained to the Aaronic priesthood administer ordinances that offer a remission of sins to those who receive the ordinances (i.e., baptism and the sacrament), they open the door to the ministering of angels to all Church members, since spiritual cleanliness is generally a prerequisite of communion with heavenly beings.[3] The fact that there are a few different answers is an indication, to me, that we don’t really know what is meant by the phrase. This may be, in part, because it brings up a conundrum that we are generally faced with when discussing the priesthood in the Church—what does ordination to the priesthood offer that is not available to faithful, believing, and righteous members of the Church otherwise? First, however, it is worth investigating what the term “keys” might mean in this context. In one dictionary that was contemporary with Joseph Smith’s time, there are eleven different definitions for the word “key”, four of which…