Second Anointing

The Second Anointing is a sacred crowning temple ordinance associated with the fulness of the Priesthood, the sealing power of Elijah, and the promises of exaltation. It belongs to the higher work of the Father and to the Church of the Firstborn.

This page gives a reverent doctrinal overview. It does not publish ceremony text, ritual instructions, sacred signs, tokens, words, or private ordinance details.

The Crowning Temple Blessing

In the Nauvoo framework documented by Fred C. Collier, the Second Anointing follows faithfulness to the covenants entered in the Endowment and Celestial Marriage. It is treated as the crowning blessing of the Temple, by which conditional promises are sealed through the Holy Spirit of Promise.1

That placement is important. The Second Anointing is not an isolated honor. It belongs to a sequence: salvation through Christ, covenant preparation through the Endowment, eternal family union through Celestial Marriage, and the sealing of promised blessings through the highest order of Priesthood.

Kings and Priests, Queens and Priestesses

The crowning language of the temple order is royal and familial. Men and women are brought into the pattern of kings and priests, queens and priestesses, fathers and mothers. The blessing therefore belongs to the Patriarchal/Matriarchal order, not to a merely administrative office in the outward Church.

This is why the Second Anointing should be read together with Patriarchal Priesthood, Matriarchal Priestesshood, Adoption, and the Holy Order.

Sealing Keys and the Holy Spirit of Promise

Joseph Smith restored more than one layer of sealing authority. The Apostolic or High Priesthood authority connected with Peter, James, and John is distinct from the later sealing keys of Elijah, which bind fathers and children and belong to the highest Patriarchal order. Fred C. Collier’s teachings connect these highest sealing keys with the Second Anointing and the authority to create and preside over an eternal family kingdom.2

The doctrine must therefore be handled with reverence and exactness. The question is not curiosity about private ritual. The question is how God seals His family into eternal lives under lawful Priesthood order.

Calling and Election Made Sure

The doctrine of having one’s calling and election made sure belongs naturally in this discussion. In Fred C. Collier’s exposition, the Second Anointing seals through the Holy Spirit of Promise the blessings conditionally promised in earlier ordinances. It is therefore connected with the more sure word of prophecy, the promise of eternal life, and the sealing of faithful men and women into the Church of the Firstborn.3

This promise is not a shortcut around faithfulness. It is the crowning confirmation given after covenant fidelity, when the blessings promised in the Endowment, Celestial Marriage, Adoption, and the higher Patriarchal order are sealed by lawful Priesthood authority.

The Second Comforter

Fred also connects the Book of Mormon language of entering into the rest of the Lord with the Second Comforter. Joseph Smith spoke plainly of this doctrine on June 27, 1839: after faith, repentance, baptism, receiving the Holy Ghost, and continuing in humility and righteousness, a person may have his calling and election made sure and receive the other Comforter. In that promised blessing, Christ comes to him, the Lord personally manifests Himself, the Father is manifested, and the Father and the Son come and make Their abode with him.4

The Second Comforter therefore represents the fulfillment of exaltation toward which these doctrines point: not a detached mystical curiosity, but entrance into the presence, friendship, and family of God and the Gods. In this crowning promise, the faithful become literal friends and family of God, and the Gods come and make Their abode with them according to the promise of John 14. It belongs with sanctification, calling and election, the sealing of eternal life, and the Church of the Firstborn, where the faithful are made literal sons and daughters, friends, and heirs in the Father’s house.

Why the Doctrine Matters

The Second Anointing bears directly on the Doctrine of Exaltation. It witnesses that the Gospel of the Father is not merely forgiveness of sins, but entrance into an eternal order of life, marriage, Priesthood, family government, and sealed promise.

For readers new to this subject, the safest study path is to begin with the Two Gospels, then the Temple & Ordinances, Endowment, Patriarchal Priesthood, and Holy Order pages.

Further Study

Notes

  1. Fred C. Collier, The Nauvoo Doctrine in Light of Book of Mormon Prophecy, Part 1: The Concept, Doctrine of the Priesthood, Vol. 3 No. 1 (November 1986), 38–39. ↩
  2. Fred C. Collier, Doctrinal Teachings of Fred C. Collier, Vol. 2, 248–51; Collier, Analyzing the Different Orders of the Patriarchal Priesthood, Doctrine of the Priesthood, Vol. 7 No. 8 (August 1991). ↩
  3. Collier, The Nauvoo Doctrine in Light of Book of Mormon Prophecy, Part 1: The Concept, Doctrine of the Priesthood, Vol. 3 No. 1, 21–22, 35–36; Collier, Doctrinal Teachings of Fred C. Collier, Vol. 2, 248–52. ↩
  4. Joseph Smith, discourse, June 27, 1839, in Teachings of the Prophet Joseph Smith, 149–51. ↩