The Holy Spirit of Promise The Promise of Eternal Life

The scriptures are brimming with evidence that we must have a relationship with Christ. Not simply
to know about Him, but to know Him as a man knows his friend. The following citations (and
appendix) show this to be the case, and through what medium we may know that Christ has
approved our efforts. As will be shown, according to Joseph Smith this is the most important
pursuit to understand and have realized in our own personal lives. Everything I believe on this topic
is anchored in the scriptures.

These citations are taken from the Old Testament, New Testament, Book of Mormon, Doctrine and
Covenants, Teachings of the Prophet Joseph Smith (TPJS), TheWords of Joseph Smith (WOJS),
Lectures on Faith (LOF), and one from the History of the Church (HC).

Read the entire document and pray to know whether it is true. Follow the pattern in Moroni 7:16 to
judge the matter. There is no obvious reason to simply rely on my word that these scriptures are
written for us, today, now, for our eternal improvement and salvation.

All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations,
or expectations, that are not made and entered into and sealed by the Holy Spirit of promise,
of him who is anointed, both as well for time and for all eternity, and that too most holy,
by revelation and commandment through the medium of mine anointed, whom I have appointed on
the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the
last days, and there is never but one on the earth at a time on whom this power and the keys of this
priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from
the dead; for all contracts that are not made unto this end have an end when men are dead.
(D&C 132:7)

All things entered into for our salvation, even when obtained from an anointed servant, must be
sealed by the Holy Spirit of Promise to have efficacy when we are dead. So what is the Holy Spirit
of promise? Christ tells us:

Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in
your hearts, even the Holy Spirit of promise; which other Comforter is the same that I
promised unto my disciples, as is recorded in the testimony of John. This Comforter is
the promise which I give unto you of eternal life, even the glory of the celestial kingdom; Which
glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his
Son (D&C 88:3-5)

1|Page
The Holy Spirit of promise is the comforter and promise to man that they have been given eternal
life. Where does this promise come from? Who is the Holy Spirit of promise? Who is this other
comforter in the testimony of John as referenced in the above D&C 88 verse?

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for
ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither
knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave
you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see
me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me,
and I in you. (John 14:16-20)

The Greek translation from the KJV New Testament makes it clear that he to whom Christ is
referring is Himself, not the Holy Ghost. The he in these verses is reflexive, or in other words,
third person speech, i.e. third person personal pronoun. Christ had already made mention of the
Holy Ghost as the first comforter in the beginning of this chapter (John 14). The idea that Christ is
this Spirit of Truth or other comforter can be proven by the following verse where Christ tells us
He is the Spirit of Truth, as referenced in the above scripture in the Gospel of John.

The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying:
He received a fulness of truth, yea, even of all truth; (D&C 93:26)

Christ is the other comforter, and according to D&C 88:3, therefore, the Holy Spirit of promise.
The Holy Ghost is the first comforter, and Christ is the second comforter and Holy Spirit of
Promise. If that explanation were not enough, Joseph Smith clarified even further:

[After Joseph quotes John 14:16-23] Now what is this other comforter? It is no more nor less
than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that
when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend
him, or appear unto him from time to time, and even He will manifest the Father unto him, and
they will take up their abode with him, and the visions of the heavens will be opened unto him,
and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries
of the Kingdom of God; (HC, 381).

And what does it mean that the Father and His Son will take up their abode with you as stated in
John 14:23? Joseph also clarified this in D&C 130:1-3:

When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.
And that same sociality which exists among us here will exist among us there, only it will be coupled

2|Page
 with eternal glory, which glory we do not now enjoy. John 14:23The appearing of the Father
and the Son, in that verse, is a personal appearance; and the idea that the Father and the
Son dwell in a mans heart is an old sectarian notion, and is false.

The promise of eternal life must ultimately come from Christ to have efficacy and validity. Not
from the Holy Ghost, nor from an anointed man. Remember that the keeper of the gate is the
Holy One of Israel; and he employeth no servant there fore he cannot be deceived, and the
servant is not greater than his Lord (2 Nephi 9:41, John 13:16). The ordinance may come through
an anointed servant as seen in D&C 132, but the promise must still be sealed by Christs own voice
to the individual. Besides Christs own words above as recorded by John, Joseph Smith taught the
following in his discourses to the saints:

We have no claim in our eternal compact, in relation to eternal things, unless our actions and
contracts and all things tend to this. But after all this, you have got to make your calling and
election sure. If this injunction would lie largely on those to whom it was spoken, how much more
those of the present generation! (TPJS, p. 306).

Joseph Smith elaborated on this that all things must tend to on the next page of his teachings. It
has to do primarily with knowledge regarding the promises made to us through Jesus Christ:

1st Key: Knowledge is the power of salvation. 2nd key: Make your calling and election sure. 3rd key: It
is one thing to be on the mount and hear the excellent voice, etc., and another to hear the voice
declare to you, You have a part and lot in that kingdom (May 21, 1843, TPJS, p. 306)

Now, there is some grand secret here, and keys to unlock the subject. Notwithstanding the
apostle [Peter] exhorts them to add to their faith, virtue, knowledge, temperance, etc., yet he exhorts
them to make their calling and election sure. And though they had heard an audible voice from
heaven bearing testimony that Jesus was the Son of God, yet he says we have a more sure
word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place.
Now, wherein could they have a more sure word of prophecy than to hear the voice of God saying,
This is my beloved Son. Now for the secret and grand key. Though they might hear the voice of
God and know that Jesus was the Son of God, this would be no evidence that their election
and calling was made sure, that they had part with Christ, and were joint heirs with Him.
They then would want that more sure word of prophecy, that they were sealed in the heavens
and had the promise of eternal life in the kingdom of God. Then, having this promise sealed
unto them, it was an anchor to the soul, sure and steadfast. Though the thunders might roll and
lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge
would support the soul in every hour of trial, trouble and tribulation. Then knowledge through our
Lord and Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the kingdom
of heaven. (TPJS, p. 298)

3|Page
 A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be
brought into captivity by some evil power in the other world, as evil spirits will have more
knowledge, and consequently more power." (TPJS, p. 217)

D&C 132:8-13 Behold, mine house is a house of order, saith the Lord God, and not a house of
confusion.
9 Will I accept of an offering, saith the Lord, that is not made in my name?
10 Or will I receive at your hands that which I have not appointed?
11 And will I appoint unto you, saith the Lord, except it be by law, even as I and my
Father ordained unto you, before the world was?
12 I am the Lord thy God; and I give unto you this commandmentthat no man shall come unto
the Father but by me or by my word, which is my law, saith the Lord.
13 And everything that is in the world, whether it be ordained of men, by thrones, or principalities,
or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the
Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the
resurrection, saith the Lord your God.

We should never fear learning and understanding, only ignorance. And as is defined below, the
more sure word of prophecy as referenced above by Joseph is the voice of Christ promising to you
that you have a place and part with Him in the Kingdom. Hearing the voice of a servant or angel,
Hearing the voice of God, or having an open vision of His glory is insufficient. The voice of God
must declare to you that you are sealed in the heavens and have the promise of eternal life in the
Kingdom of God.

It is one thing to receive knowledge by the voice of God, (this is my Beloved Son &c.) & another to
know that you yourself will be saved, to have a positive promise of your salvation is making your
calling and election sure. viz the voice of Jesus saying my beloved thou shalt have eternal life.
Brethren never cease struggling until you get this evidence. Take heed both before and after
obtaining this more sure word of prophecy. (WOJS, p. 208)

Third and last is how to make our calling and election sure. Ans, it is to obtain a promise from God
for myself that I shall have Eternal life. That is the more sure word of prophecy (WOJS, p.
209)

And what shall others receive who do not labor faithfully, and continue to the end? We leave such
to search out their own promises if any they have; and if they have any they are
welcome to them, on our part, for the Lord says that every man is to receive according to his works.
Reflect for a moment, brethren, and enquire, whether you would consider yourselves worthy a seat at
the marriage feast with Paul and others like him, if you had been unfaithful? Had you not fought the
good fight, and kept the faith, could you expect to receive? (TPJS, p. 64)

4|Page
 It is vain for persons to fancy to themselves that they are heirs with those, or can be heirs
with them, who have offered their all in sacrifice, and by this means obtain faith in God and
favor with him so as to obtain eternal life, unless they, in like manner, offer unto him the same
sacrifice, and through that offering obtain the knowledge that they are accepted of Him. (LOF 6:8)

I say unto you, ye will know at that day that ye cannot be saved; for there can no man be saved
except his garments are washed white; yea, his garments must be purified until they are cleansed from
all stain, through the blood of him of whom it has been spoken by our fathers, who should come to
redeem his people from their sins. And now I ask of you, my brethren, how will any of you feel, if ye
shall stand before the bar of God, having your garments stained with blood and all manner
of filthiness? Behold, what will these things testify against you? Behold will they not testify that ye
are murderers, yea, and also that ye are guilty of all manner of wickedness? Behold, my brethren, do
ye suppose that such an one can have a place to sit down in the kingdom of God,
with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments
are cleansed and are spotless, pure and white? I say unto you, Nay; except ye make our
Creator a liar from the beginning, or suppose that he is a liar from the beginning, ye cannot suppose
that such can have place in the kingdom of heaven; but they shall be cast out for they are
the children of the kingdom of the devil. (Alma 5:21-25)

You, no doubt, will agree with us, and say, that you have no right to claim the promises of the
inhabitants before the flood; that you cannot found your hopes of salvation upon the obedience of
the children of Israel when journeying in the wilderness, nor can you expect that the blessings
which the Apostles pronounced upon the churches of Christ eighteen hundred years ago, were
intended for you. Again, if others blessings are not your blessings, others curses are not your
curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be
judged according to your works. Every man lives for himself. (TPJS, p. 12)

Reading the experience of others, or the revelations given to them, can never give us a
comprehensive view of our condition and true relation to God. Knowledge of these things, can only
be obtained by experience in these things, through the ordinance of God set forth for that
purpose. He [Joseph] remarked that the disappointment of hopes and expectations at the
resurrection would be indescribably dreadful. (WOJS, p. 253)

Here are several more scriptures that help us understand that this promise of eternal life is a sealing
by the Holy Spirit of Promise. Appendix A also provides Josephs observations on this subject:

And this voice which came from heaven we heard, when we were with him in the holy mount. We
have therefore a more sure knowledge of the word of prophecy; to which word of prophecy ye do
well that ye take heed, as unto a light which shineth in a dark place, until the day dawn, and the day
star arise in your hearts; (2 Peter 1:18-19 JST, see also WOJS June 27, 1839 discourse)

In Whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom
also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of
our inheritance until the redemption of the purchased possession, unto the praise of his glory.
(Ephesians 1:13-14)

5|Page
 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. Now he
which stablisheth us with you in Christ, and hath anointed us, is God. Who hath also sealed us, and
given the earnest of the Spirit in our hearts. (2 Corinthians 1:20-22)

Can any man, even the Lords anointed, pronounce such a promise upon another man and such
pronouncement have any efficacy after this life without Gods own voice sealing it upon the
recipient? No. In reference to Ezekiel chapter 14, Joseph in 1842 to the relief society explained we
cannot rely on the prophet or men for a guarantee of our progression or salvation. More than a
discouragement from relying on men for salvation, he says that such dependence on men leads to
darkness:

..the people should each one stand for himself, and depend on no man or men in that state of
corruption applied it to the present state of the Church of Jesus Christ of Latter-day Saints
said if the people departed from the Lord, they must fallthat they were depending on the Prophet,
hence were darkened in their minds, in consequence of neglecting the duties devolving upon
themselves. (TPJS, pp. 237-238)

A thorough study of D&C 76 in relation to the criteria for the Telestrial Kingdom will further reveal
the truth that following any man or group of men is not doctrinal, nor is it salvational. The
scriptures tell us to receive the prophets, thus we know there is a place for a prophet, messenger,
servant. But a study of the scriptures will reveal their true place, seat, or position in the grand
scheme of your progression to Godhood. Is mere belief or trust sufficient that all will be well with
us? Is it enough to merely believe that we have done what the Lord has asked of us? Joseph Smith
says no:

For a man to lay down his all, his character and reputation, his honor, and applause, his good name
among men, his houses, his lands, his brothers and sisters, his wife and children and even his own life
also counting all things but filth and dross for the excellency of the knowledge of Jesus Christ
requires more than mere belief or supposition that he is doing the will of God; but actual
knowledge, realizing that, when these sufferings are ended, he will enter into eternal rest, and be a
partaker of the glory of God. For, from the first existence of man, the faith necessary unto the
enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things. It
was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life;
and it is through the medium of the sacrifice of all earthly things that men do actually know
that they are doing the things that are well pleasing in the sight of God Under these circumstances,

6|Page
 then he can obtain the faith necessary for him to lay hold on eternal life But those who do not
make the sacrifice cannot enjoy this faith, because men are dependent upon this sacrifice in order to
obtain this faith; therefore, they cannot lay hold upon eternal life, because the revelations of God do
not guarantee unto them the authority so to do But those who have not made this sacrifice to
God do not know that the course which they pursue is well pleasing in his sight; for whatever may
be their belief or their opinion, it is a matter of doubt and uncertainty in their mind. (LOF 6:5-12)

It is not sufficient to make a covenant to sacrifice, which all endowed saints have done and can
continue to do for the dead any day a temple is open. We must observe our covenants by sacrifice,
not simply make a covenant to sacrifice.

Verily I say unto you, all among them who know their hearts are honest, and are broken, and their
spirits contrite, and are willing to observe their covenants by sacrificeyea, every sacrifice
which I, the Lord, shall commandthey are accepted of me. (D&C 97:8)

And in the last days, before the Lord comes, he is to gather together his saints who have made a
covenant with him by sacrifice. Psalm 1:3,4,5: Our God shall come, and shall not keep silence; a
fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the
heavens from above and to the earth, that he may judge his people. Gather my saints together
unto me; those that have made a covenant with me by sacrifice (LOF 6:9)

How do we obtain the voice of God testifying to us that we are His? By doing His will. Doing
mighty works in His name is not enough. Living societally accepted ethical norms is not enough.
Living general righteous principles is not enough. Casting out devils and prophesying are not
enough. Doing His will (following personal revelation through our relationship with Christ), is the
only thing guaranteeing unto us eternal life with God. Matthew 7:21-23 makes this clear:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he
that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord,
have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done
many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye
that work iniquity.

The Lord works with His children to their level of progression. One person may be in a position to
receive an assignment/sacrifice from the Lord which is very different than another person, and
seemingly in contradiction to previously held beliefs/traditions, and even church policies,

7|Page
procedures, and commandments as a whole. This strange act of the Lord, is always in action
among the righteous that men may discern the righteous from the wicked (D&C 101:95).
Evidence that the Lord asks specific sacrifices of individual children, each with their own purpose
sometimes, indeed necessarily different from each other, is found in another statement from Joseph:

we cannot keep all the commandments without first knowing them, and we cannot expect to
know all, or more than we now know unless we comply with or keep those we have already received.
That which is wrong under one circumstance, may be and often is, right under another. God
said, Thou shalt not kill; at another time He said, Thou shalt utterly destroy. This is the
principle on which the government of heaven is conductedby revelation adapted to the
circumstances in which the children of the kingdom are placed. Whatever God requires is
right, no matter what it is, although we may not see the reason thereof till long after the events
transpire. If we seek first the kingdom of God, all good things will be added. So with Solomon: first
he asked wisdom, and God gave it him, and with it every desire of his heart, even things which
might be considered abominable to all who understand the order of heaven only in part, but
which in reality were right because God gave and sanctioned by special revelation. (TPJS, p.
276)

We must, therefore, do His will given us through special revelation in order carry out necessary
sacrifices. And this that we may know Christ and be where He is. This requires compliance to the
commandments we have already received. Then we will receive more commandments from God
Himself, for whatever He requires is right, and we will receive no more until we have complied to
the commandments we have been given. Nephi taught this principle/doctrine in his explanation of
Christs doctrine in 2 Nephi 31-32, specifically chapter 32 verses 4-6:

Wherefore, now after I have spoken these words, if ye cannot understand them it will be because
ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the
dark. For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost,
it will show unto you all things what ye should do. Behold, this is the doctrine of Christ, and there
will be no more doctrine given until after he shall manifest himself unto you in the flesh. And
when he shall manifest himself unto you in the flesh, the things which he shall say unto you
shall ye observe to do.

There is no other condition by which we may be given the gift of eternal life. Christ Himself tells us
in John 17:3 that the conditions of eternal life require knowing Him.

And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou
hast sent.

8|Page
John taught us extensively in John 14 that we must abide in Christ the Second Comforter. We know
this abiding in Christ is the promise of eternal life based on D&C 88:3-4, which we have identified.
He further clarifies this connection later in 1 John 2:24-25 and 3:23-24:

Let that therefore abide in you, which ye have heard from the beginning. If that which ye have
heard from the beginning shall remain in you, ye shall continue in the Son, and also in the Father.
And this is the promise that he hath promised us, even eternal life.

And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love
one another, as he gave us commandment. And he that keepeth his commandments dwelleth in
him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given
us.

From the scriptures we have looked at previously, we may know with a surety that this knowledge is
not regarding general spiritual facts or attributes or characteristics of God, but to know Him
personally. And again Christ tells us of this requirement to receive His testimony to us of our
salvation in D&C 76:74, 82. If we do not receive it, we can only obtain the terrestrial or telestial
kingdoms:

Who [terrestrial level individuals] received not the testimony of Jesus in the flesh, but afterwards
received it. They [telestial level persons] are they who received not the gospel of Christ, neither
the testimony of Jesus (telestial).

Christ bears testimony to His servants, of their salvation. This testimony to them is the more sure
word of prophecy, and is also called the spirit of prophecy (see D&C 131:5). Revelations 19:10
tells us that the testimony of Jesus is the Spirit of Prophecy. Joseph Smith clarified:

Many of the sects cry out O I have the testimony of Jesus, I have the spirit of God But away with Jo
Smith he says he is a Prophet But their is to be no Prophets nor revelations in the last days; But stop
sir the Revelator says that the testimony of Jesus is the spirit of Prophecy So by your own mouth
you are condemned. (WOJS p. 214)

Salvation cannot come without revelation; it is in vain for anyone to minister without it. No man is a
minister of Jesus Christ without being a prophet. No man can be a minister of Jesus Christ
except he has the testimony of Jesus; and this is the spirit of prophecy. (TPJS p. 160)

The confusion as to what this testimony of Jesus might with certainty refer to, is apparent by
some who claim that to have a testimony that Jesus is the Christ is equivalent to having the spirit of
prophecy, and thus all who believe in the divinity of Jesus, are therefore prophets because they have
9|Page
the spirit of prophecy. This probably erroneous belief is corrected by Joseph Smith with his
statement that the testimony of Jesus is not your testimony of Him, but His testimony to you
that you have eternal life:

Third and last is how to make our calling and election sure. Ans, it is to obtain a promise from
God for myself that I shall have Eternal life. That is the more sure word of prophycy. Peter
was writeing to those of like precious faith with them the Apostles First to be sealed with the Holy
Spirit of promise that is the testimony of Jesus (WOJS p. 209, original text)

Once we have kept His commandments and sacrificed what He has required, how do we know if we
know Christ? We know Him by witnessing of Him. How do we know if we are a witness to
Christ? Christ tells us what it means to be a witness of His resurrection in 3 Ne 11:14-17.

And it came to pass that the Lord spake unto them saying: Arise and come forth unto me, that ye
may thrust your hands into my side, and also that ye may feel the prints of the nails in my
hands and in my feet, that ye may know that I am the God of Israel, and the God of the
whole earth, and have been slain for the sins of the world. And it came to pass that the multitude
went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and
in his feet; and this they did do, going forth one by one until they had all gone forth, and did see
with their eyes and did feel with their hands, and did know of a surety and did bear record,
that it was he, of whom it was written by the prophets, that should come. And when they had all
gone forth and had witnessed for themselves, they did cry out with one accord, saying: Hosanna!
Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and
did worship him.

This then is what it means to know Christ. Feel the prints of the nails, see with our eyes, and know
with a surety that He is Christ. We cannot be saved on the principle of knowing about Him. Rather,
we must know Him as we know our own family members here on earth. And not only must we
know Him, we must do His will, and the will of our Father which is in heaven. We must receive
Christ, the second comforter, if we wish to be where He is. As Joseph Smith taught:

for any portion of the human family to be assimilated into their [Christ and the Fathers] likeness is
to be saved; and to be unlike them is to be destroyed; and on this hinge turns the door of
salvation. Who cannot see, then, that salvation is the effect of faith? (LOF 7:16)

If we are not like Christ, the great prototype of the saved man, how can we expect to be where He
is? We have seen that it is vain for us to fancy that we can be heirs with Him if we have not offered

10 | P a g e
our all in sacrifice. It would be offering an insult to the Creator of all things, and calling Him a liar,
to propose to Him that we are to be saved on any other principle than being like Him and hearing
His voice declare unto us the gift of eternal life. Moroni reiterated the truth that we will not receive
Christ unless we have become purified as He is pure, and the level we must attain in order to see
Him as He is:

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.
Amen. (Moroni 7:48)

11 | P a g e
 APPENDIX A:

Compilation of Joseph Smith quotes regarding the promise of eternal life

(from The Words of Joseph Smith and Teachings of the Prophet Joseph Smith)

Now, there is some grand secret here, and keys to unlock the subject. Notwithstanding the apostle exhorts
them to add to their faith, virtue, knowledge, temperance, etc., yet he exhorts them to make their calling and
election sure. And though they had heard an audible voice from heaven bearing testimony that Jesus was the
Son of God, yet he says we have a more sure word of prophecy, whereunto ye do well that ye take heed as
unto a light shining in a dark place. Now, wherein could they have a more sure word of prophecy than to hear
the voice of God saying, This is my beloved Son.

Now for the secret and grand key. Though they might hear the voice of God and know that Jesus was the
Son of God, this would be no evidence that their election and calling was made sure, that they had part with
Christ, and were joint heirs with Him. They then would want that more sure word of prophecy, that they
were sealed in the heavens and had the promise of eternal life in the kingdom of God. Then, having this
promise sealed unto them, it was an anchor to the soul, sure and steadfast. Though the thunders might roll
and lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge
would support the soul in every hour of trial, trouble and tribulation. Then knowledge through our Lord and
Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the kingdom of heaven.

Compare this principle once with Christendom at the present day, and where are they, with all their boasted
religion, piety and sacredness while at the same time they are crying out against prophets, apostles, angels,
revelations, prophesying and visions, etc. Why, they are just ripening for the damnation of hell. They will be
damned, for they reject the most glorious principles of the Gospel of Jesus Christ and treat with disdain and
trample under foot the key that unlocks the heavens and puts in our possession the glories of the celestial
world. Yes, I say, such will be damned, with all their professed godliness.

Then I would exhort you to go on and continue to call upon God until you make your calling and election
sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until
you obtain it, etc.

(TPJS p. 298)

Contend earnestly for the like precious faith with the Apostle Peter, and add to your faith virtue,
knowledge, temperance, patience, godliness, brotherly kindness, charity; for if these things be in you, and
abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus
Christ. Another point, after having all these qualifications, he lays this injunction upon the people to make
your calling and election sure. He is emphatic upon this

12 | P a g e
subjectafter adding all this virtue, knowledge, etc., Make your calling and election sure. What is the
secretthe starting point? According as His divine power hath given unto us all things that pertain unto life
and godliness. How did he obtain all things? Through the knowledge of Him who hath called him. There
could not anything be given, pertaining to life and godliness, without knowledge. Woe! woe! woe to
Christendom!especially the divines and priests if this be true.

Salvation is for a man to be saved from all his enemies; for until a man can triumph over death, he is not
saved. A knowledge of the priesthood alone will do this.

(TPJS p. 305)

The design of the great God in sending us into this world, and organizing us to prepare us for the eternal
worlds, I shall keep in my own bosom at present. We have no claim in our eternal compact, in relation to
eternal things, unless our actions and contracts and all things tend to this. But after all this, you have got to
make you calling and election sure. If this injunction would lie largely on those to whom it was spoken, how
much more those of the present generation!

1st key: Knowledge is the power of salvation.

2nd key: Make your calling and election sure.

3rd key: It is one thing to be on the mount and hear the excellent voice, etc., and another to hear the voice
declare to you, You have a part and lot in that kingdom.

(TPJS p. 306)

Four destroying angels holding power over the four quarters of the earth until the servants of God are sealed
in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant,
thereby making their calling and election sure.

(TPJS p. 321)

Let us suppose a case. Suppose the great God who dwells in heaven should reveal himself to Father Cutler
here, by the opening heavens, and tell him, I offer up a decree that whatsoever you seal on earth with your
decree, I will seal it in heaven; you have the power then; can it be taken off? No.

Then what you seal on earth, by the keys of Elijah, is sealed in heaven; and this is the power of Elijah, and
this is the difference between the spirit and power of Elias and Elijah; for while the spirit of Elias is a
forerunner, the power of Elijah is sufficient to make our calling and election sure; and the same doctrine,
where we are exhorted to go on to perfection, not laying again the foundation of

repentance from dead works, and of laying on of hands, resurrection of the dead, &c. We cannot be
perfect without the fathers, &c. We must have revelation from them, and we can see that the

13 | P a g e
 doctrine of revelation far transcends the doctrine of no revelation; for one truth revealed from
heaven is worth all the sectarian notions in existence.

This spirit of Elijah was manifest in the days of the Apostles, in delivering certain ones to the buffetings of
Satan, that they might be saved in the day of the Lord Jesus. They were sealed by the spirit of Elijah unto the
damnation of hell until the day of the Lord, or revelation of Jesus Christ. Here is the doctrine of election that
the world has quarreled so much about; but they do not know anything about it.

(TPJS p. 338)

The Doctrines of the Resurrection of the Dead and the Eternal Judgment are necessary to preach among the
first principles of the Gospel of Jesus Christ. The Doctrine of Election. Peter exhorts us to make our calling
and election sure. This is the sealing power spoken of by Paul in other places.

13. In whom ye also trusted, that after ye heard the word of truth, the Gospel of your salvation: in whom
also after that ye believed, ye were sealed with that Holy Spirit of promise,

14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise
of His glory, that we may be sealed up unto the day of redemption. Ephesians, 1st chapter.

This principle ought (in its proper place) to be taught, for God hath not revealed anything to Joseph, but
what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able
to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall
know Him (who remain) from the least to the greatest. How is this to be done? It is to be done by this sealing
power, and the other Comforter spoken of, which will be manifest by revelation.

(TPJS p. 149)

The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this
generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins
and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue
to humble himself before God, hungering and thirsting after righteousness, and living by every word of God,
and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him,
and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his
election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised
the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses.
Note the 16, 17, 18, 21, 23 verses:

16. And I will pray the Father, and He shall give you another Comforter, that he may abide with

you forever;

17. Even the Spirit of Truth; whom the world cannot receive, because it seeth him not, neither

knoweth him; but ye know him; for he dwelleth with you, and shall be in you.

14 | P a g e
18. I will not leave you comfortless: I will come to you. * *

21. He that hath my commandments, and keepeth them he it is that loveth me: and he that

loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

23. If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and
make our abode with him.

Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the
sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the
personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the
Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened
unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of
the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious
visionsIsaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who
held communion with the general assembly and Church of the Firstborn.

(TPJS p. 149-151)

The theme of the "other Comforter" as the personal appearance of the Savior to those faithful saints after
they have made their calling and election sure was a prevalent theme not only in Joseph Smith's discourses
throughout the remainder of his life, but also in the scriptures he previously recorded. See 2 Nephi 1:15; 2:3;
10:2-3; 25:13; Mosiah 27:30; 3 Nephi 19:14- 36; Mormon 1:15; Ether 3:6-16; 9:22; 12:39; D&C 67:10; 76:5-10,
22-25, 114-19; 84:18-27; 88:3-5, 67-69, 75; 93:1; 97:16; 101:23, 38; 103:20; 107:18-20, 49, 53-57; 109:5,12; and
110:1-10. See also D&C 130:3.

(WOJS p. 40 Note)

We have also a more sure word of prophecy whereunto give heed until the day Star arise in your hearts this is
It is one thing to receive knowledge by the voice of God, (this is my beloved Son &c.) & another to Know
that you yourself will be saved, to have a positive promise of your own Salvation is making your Calling and
Election sure, viz the voice of Jesus saying my beloved thou shalt have eternal life. Brethren never cease
strugling until you get this evidence. T-Take heed both before and after obtaining this more sure word of
Prophecy.

(WOJS p. 229)

First Chapter second Epistle of Peter. The first four verses are the preface to the whole subject. There are
three grand Keys to unlock the whole subject. First what is the knowledge of God, Second what is it to make
our calling and election sure. Third and last is how to make our calling and election sure. Ans, it is to obtain a
promise from God for myself that I shall have Eternal life, that is the more sure word of prophycy.'" Peter

15 | P a g e
was writeing to those of like precious faith with them the Apostles First to be sealed with the Holy Spirit of
promise that is the testimony of Jesus

(WOJS p. 230)

Make your calling and election sure go on from grace to grace untill you obtain a promise from God for
yourselves that you shall have eternal life, this is eternal life to know God and his son Jesus Christ, it is to be
sealed up unto eternal life and obtain a promise for our posterity. Whatever you shall bind on earth shall be
bound in heaven, this is the power of Elijah to seal or bind or turn the hearts of the fathers to their children
sealed against all sin but the sin of sheding innocent blood and the Sin against the holy ghost. David was one
of the promised seed yet he was guilty of murder see Acts Chap 2&3 other sins will go to judgement before
hand.

(WOJS p. 355)

This power of Elijah is to that of Elias what in the architecture of the Temple of God those who seal or
cement the Stone to their places are to those who cut or hew the stones the one preparing the way for the
other to accomplish the work By this we are sealed with the Holy Spirit of promise ie Elijah To obtain this
sealing is to make our calling and election sure which we ought to give all diligence to accomplish

(WOJS p. 356)

In conjunction with making your calling and election sure, the Lord grants this privilege of asking and
receiving. See JST Genesis 14:31 (26-32); Isaiah 65:24; John 21:20-23; Helaman 10:5(4-10); 3 Nephi 28:1, 3,
10 (1-14); D&C 7:1 (1-8), 50:26-29; 76:55,59 (51-61); 101:27 (cf. 27 June 1839, note 9); 124:95, 97; 132: 40(40-
49).

(note on WOJS p. 411)

Second Comforter

Joseph Smith asked rhetorically how the Lord's restatement (D&C 84:98) of Jeremiah's great prophecy on the
last days (Jer. 31:31-34) was to be fulfilled. He answered that it will be fulfilled when the Saints' callings and
elections are made sure and when they receive the Second Comforter.

(Note 9 to 1839 chapter WOJS p. 19)

16 | P a g e
14. Verse 20 of this chapter of John indicates that when a man receives the blessings of the Second
Comforter, as Joseph Smith defines them in this discourse, then, "At that day ye shall know that I am in my
Father, and ye in me, and I in you." See the same idea in D&C 88:49-50, 66-69.

(note 14 to 1839 chapter WOJS p. 19)

15. Isaiah 6; Ezekiel 1, 40-47; the book of Revelation; 1 Corinthians 12:1-4; and Hebrews 12:22-24. Regarding
the last passage on the "Church of the Firstborn," see also D&C 76:50-54, 67, 94,102, and 118 (114-119);
78:20- 21; 88:3-5; 93:21-22; and 129. The theme of the "other Comforter" as the personal appearance of the
Savior to those faithful saints after they have made their calling and election sure was a prevalent theme not
only in Joseph Smith's discourses throughout the remainder of his life, but also in the scriptures he previously
recorded. See 2 Nephi 1:15; 2:3; 10:2-3; 25:13; Mosiah 27:30; 3 Nephi 19:14- 36; Mormon 1:15; Ether 3:6-16;
9:22; 12:39; D&C 67:10; 76:5-10, 22-25, 114-19; 84:18-27; 88:3-5, 67-69, 75; 93:1; 97:16; 101:23, 38; 103:20;
107:18-20, 49, 53-57; 109:5,12; and 110:1-10. See also D&C 130:3.

(WOJS p. 19, note 15)

16. D&C 8:2-3. See scriptural references listed in note 3, this discourse. In regard to the assertion that the
Spirit of Revelation is in connection with the blessings of Calling and Election and the Second Comforter,
Joseph Smith later stated that making one's calling and election sure was "by revelation and the spirit of
prophecy" (D&C 131:5).

(Note 16, WOJS p. 20)

3. It is confusing to speak of Christ's dwelling within those sealed up unto eternal life, yet the Savior says that
after we enjoy the blessings of the Second Comforter, "then shall [you] know that ... I am the true light that is
in you, and that you are in me" (D&C 88:50). The same is said in John chapter 14: "At that day [when you
receive the Second Comforter] ye shall know that I am in my Father, and ye in me, and I in you" (see also JST
Luke10:23) In John 14:17 Christ is also speaking of himself as the source of truth. Similarly, he declared to
Joseph Smith, "I am the Spirit of Truth" (D&C 93:26) However, the Savior and the Holy Ghost work in
perfect oneness when bestowing these, the highest spiritual blessings of mortality, for the Savior said of the
Holy Ghost, "He shall glorify me: for he shall receive of mine, and shall shew it unto you" (John 15:14). The
emphasis in John 14:16-17 is the concept that the Savior has been appointed by the Father to be our ultimate
source of comfort and truth.

(WOJS p. 26 Note 3)

5. That is, Joseph Smith found verse 22 conclusive evidence that the apostles understood clearly that Jesus
was referring to himself (and not to the Holy Ghost) when he spoke of "another Comforter."

(WOJS p. 26 Note 5)

17 | P a g e
4. In his 27 June 1839 discourse (Richards's Pocket Companion account), Joseph Smith said that when the
ancients obtained the blessings of the Second Comforter "Isaiah, Ezekiel, John upon the Isle of Patmos,
St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church
of the Firstborn"the Lord taught them face to face and gave them a perfect knowledge of the mysteries of
the Kingdom of God. While the Prophet stated there were things they received that were unlawful to utter (2
Corinthians 12:4[l-4]; 3 Nephi 17:17; 19:34 [32-34]; 28:12-14; D&C 76:115), yet there was a general theme
revealed to all. That theme pertained to the future destiny of man before and during the earth's millennial
state. See passages refered to in 27 June 1839, note 15. For specific passages in the Book of Mormon
confirming the idea of one general revelation for those who attain to these blessings, see 1 Nephi 14:20-28; 2
Nephi 27:6-23; Ether 3:25-27; 4:4-9,13-16.

(WOJS note 4 p. 311)

52. Taken together, Ezekiel 1:1, Matthew 3:16; Mark 1:10; Acts 7:56; 1 Nephi 1:8; 11:14, 27, 30; 12:6;
Helaman 5:48; 3 Nephi 17:24; 28:13; Ether 4:9; D&C 76:12, 19; 93:15; 107:19; 110:1, 11; 137:1, 138:11, 29;
Moses 7:3 (cf. Moses 1:2-11, 24-41) Joseph Smith-History 1:16-20, 43 (27-43), 68; and Teachings, pp. 9, 51,
151, 312, 328, 338, 339, 345, 350, and 371 show that the phrase "heavens opened" usually refers to a direct
heavenly vision on the order of the blessings attending the visitation of the Second Comforter (see 27 June
1839, note 15). Compare the two visions of Newel Knight recorded in History of the Church, 1:83 and 85.

(WOJS p. 396 note 52)

I will pray the Father & he shall send you another Comforter. There is one Comforter [i.e. the Holy Ghost] &
another Comforter to abide with you forever, reach to things within the vail, know that you are Sealed. If you
get it, it will stand by you forever. How is it obtained? Keep my commandments & I will pray &c.[verse 17]
It is a privilege to view the Son of Man himself, he dwelleth with you & shall be in you, his spirit shall be in
you. [verse 18] I will not have you comfortless, I will come to you, abide with you forever, Seal you up to
Eternal life, [verse 19] Yet a little while & you shall see me no more, but ye see me.[verse 21] He that hath
my commandments & keepeth them, he it is that loveth me &c.I will manifest myself to him. if he does
not he has not told the truth. I will put promises in your hearts, that will not leave you that will Seal you up.
We may come to the general assembly & church of the first born, Spirits of Just men made perfect, unto
Christ. The innumerable company of Angels are those that have been resurrected from the dead, the Spirits
of Just men made perfect are those without bodies. It is our privilege to pray for & obtain these things, [verse
22] How wilt thou manifest thyself to us & not to the world? evidently knowing that it would be so that he
would manifest himself. There was no cholera, no mobs, before this came. I told them that rejoiced in Mobs
that they should have them, they have since come in torrents, they did not receive the testimony of the
Servants of the Son of God. [verse 23] If a man love me he will keep my words, & my father will love him, &
We both me & my father will take our abode with him.6 There are certain characters that walked with God,
saw him, conversed about heaven &c. [verse 26] but the comforter that I will send, (not the other comforter)
shall teach you all things.who?He that loveth me &cThis shall bring all things to remembrance
whatsoever things I have said unto you, he shall teach you until ye come to me & my father. God is not a

18 | P a g e
respecter of persons, we all have the same privilege. Come to God weary him until he blesses you &cwe
are entitled to the same blessings, Jesus, revelations, Just Men &Angels &c. &c. not Laying again the
doctrine of Christ go on unto perfection. Obtain that holy Spirit of promise Then you can be sealed to
Eternal Life.

(WOJS p. 4-5)

Attended & presided at meetingSpoke concerning the other Comforter &c &c &c.

(WOJS p. 15)

3. The "&c &c &c" used to conclude this brief reference of Joseph Smith's discourse suggests that the topic
"the other Comforter" was a theme which the Prophet was discussing often at this time. Three of the six
discourses reported thus far contain this theme. The theme is taken from John 14.

(WOJS p. 27, Note 3)

E. Robinson spoke on the other comforter in the 14 & 16 of John & that to all man kind for he shall
[rejprove the world of sin & Righteous & of Judgment &c Joseph said he would Corect in the translation it
ought to Read thus & he shall Remind the world of sin & of Righteous & of Judgment & this Comforter
Reminds of the these things through the servants of the LordBut the other Comforter spoken of By John
is Jesus himself that is to Come & take up his aboad with them.

(WOJS p. 68)

6. Ebenezer Robinson made the error of thinking that the "Other Comforter" mentioned in John 14:16-25
was the Holy Ghost. See note 5 of discourse dated "Before 8 August 1839 (3)."

(WOJS p. 90 Note 6)

Holy Spirit of Promise (And Spirit of Elijah)

Peter was writeing to those of like precious faith with them the Apostles First to be sealed with the Holy
Spirit of promise that is the testimony of Jesus

19 | P a g e
 (WOJS p. 209)

This power of Elijah is to that of Elias what in the architecture of the Temple of God those who seal or
cement the Stone to their places are to those who cut or hew the stones the one preparing the way for the
other to accomplish the work By this we are sealed with the Holy Spirit of promise ie Elijah To obtain this
sealing is to make our calling and election sure which we ought to give all diligence to accomplish

(WOJS p. 335)

sealed with that Holy Spirit of promise. Which is the earnest of our inheritance, until the redemption of the
purchased possession unto the praise of his glory.) That we may be sealed up unto the day of redemption,
this principle ought, (in its proper place) to be taught

(WOJS p. 4)

I wish you to understand this subject, for it is important; and if you receive it, this is the spirit of Elijah, that
we redeem our dead, and connect ourselves with our fathers which are in heaven, and seal up our dead to
come forth in the first resurrection; and here we want the power of Elijah to seal those who dwell on earth to
those who dwell in heaven. This is the power of Elijah and the keys of the kingdom of Jehovah.

(TPJS p. 338)

This power of Elijah is to that of Elias what in the architecture of the Temple of God those who seal or
cement the Stone to their places are to those who cut or hew the stones the one preparing the way for the
other to accomplish the work By this we are sealed with the Holy Spirit of promise ie Elijah To obtain this
sealing is to make our calling and election sure which we ought to give all diligence to accomplish

(WOJS p. 356)

Then what you seal on earth, by the keys of Elijah, is sealed in heaven; and this is the power of Elijah, and
this is the difference between the spirit and power of Elias and Elijah; for while the spirit of Elias is a
forerunner, the power of Elijah is sufficient to make our calling and election sure; and the same doctrine,
where we are exhorted to go on to perfection, not laying again the foundation of repentance from dead
works, and of laying on of hands, resurrection of the dead, &c. We cannot be perfect without the fathers, &c.
We must have revelation from them,

(TPJS p. 338)

20 | P a g e
 More Sure Word of Prophecy

Now wherein could they have a more sure word of prophecy than to hear the voice of God saying this is my
Beloved Son &C Now for the Secret & grand Key though they might hear the voice of God & know that
Jesus was the Son of God this would be no evidence that their election & Calling & election was made shure
that they had part with Christ & was a Joint heir with him, they then would want that more sure word of
Prophecy that they were sealed in the heavens & had the promise of eternal live

(WOJS p. 201)

Then I would exhort you to go on & continue to call upon God untill you make your Calling & election sure
for yourselves by obtaining this more sure word of Prophesey & wait patiently for the promise untill you
obtain it

(WOJS p. 202)

At 10 Prest. J. preached on 2nd Peter Ch 1. He shewed that knowledge is power & the man who has the most
knowledge has the greatest power. Also that salvation means a mans being placed beyond the powers of all
his enemies. He said the more sure word of prophecy meant a mans knowing that he is sealed up unto eternal
life by revelation & the spirit of prophecy through the power of the Holy priesthood. He also showed that it
is impossible for a man to be saved in ignorance.

(WOJS p. 202)

Testimony of Jesus

There is one evidence still further on this point, and that is that Jesus himself when he appeared to Paul on
his way to Damascus, did not inform him how he could be saved. He had set in the church first Apostles, and
secondly prophets, for the work of the ministry, perfecting of the saints, etc.; and as the grand rule of heaven
was that nothing should ever be done on earth without revealing the secret to his servants the prophets,
agreeably to Amos 3:7, so Paul could not learn so much from the Lord relative to his duty in the common
salvation of man, as he could from one of Christs ambassadors called with the same heavenly calling of the
Lord, and endowed with the same power from on highso that what they loosed on earth, should be loosed
in heaven; and what they bound on earth should be bound in heaven: He, the Lord being a priest forever,
after the order of Melchizedek, and the anointed Son of God, from before the foundation of the world, and
they be begotten sons of Jesus through the gospel, to teach all nationsand lo I am with you always to the
end of the worldthat isby the other comforter which the world cannot receivefor ye are the
witnesseshaving the testimony of Jesus which is the spirit of prophecy.

21 | P a g e
 (TPJS p. 265)

If any person should ask me if I were a prophet, I should not deny it, as that would give me the lie; for,
according to John, the testimony of Jesus is the spirit of prophecy; therefore, if I profess to be a witness or
teacher, and have not the spirit of prophecy, which is the testimony of Jesus, I must be a false witness; but if I
be a true teacher and witness, I must possess the spirit of prophecy, and that constitutes a prophet; and any
man who says he is a teacher or a preacher of righteousness, and denies the spirit of prophecy, is a liar, and
the truth is not in him; and by this key false teachers and impostors may be detected.12 (Dec. 30, 1842.) DHC
5:215-216.

(TPJS p. 269)

the world by speculation are destitute of revelation; and as God in his superior wisdom, has always given
his Saints, wherever he had any on the earth, the same spirit, and that spirit, as John says, is the true spirit of
prophecy, which is the testimony of Jesus, I may safely say that the word Mormon stands independent of the
learning and wisdom of this generation.

(TPJS p. 300)

These things are revealed in the most holy places in a Temple prepared for that purpose. Many of the sects
cry out, Oh, I have the testimony of Jesus; I have the spirit of God; but away with Joe Smith; he says he is a
prophet; but there are to be no prophets or revelators in the last days. Stop, sir! The Revelator says that the
testimony of Jesus is the spirit of prophecy; so by your own mouth you are condemned.

(TPJS p. 312)

But I do say that I bear the testimony of Jesus, which is the spirit of prophecy.

(TPJS p. 315)

FifthDo you believe Joseph Smith, Jun., to be a Prophet? Yes, and every other man who has the
testimony of Jesus. For the testimony of Jesus is the spirit of prophecy.Revelation, 19:10th verse.

(TPJS p. 119)

Salvation cannot come without revelation; it is in vain for anyone to minister without it. No man is a minister
of Jesus Christ without being a Prophet. No man can be a minister of Jesus Christ except he has the
testimony of Jesus; and this is the spirit of prophecy. Whenever salvation has been administered, it has been

22 | P a g e
by testimony. Men of the present time testify of heaven and hell, and have never seen either; and I will say
that no man knows these things6 without this.

(TPJS p. 160)

Sealed up

the gospel of your salvation, in whom also after that ye believed ye were sealed with that Holy Spirit of
promise. Which is the earnest of our inheritance, until the redemption of the purchased possession unto the
praise of his glory.) That we may be sealed up unto the day of redemption, this principle ought, (in its proper
place) to be taught, for God hath not revealed any thing to Joseph, but what he will make known unto the
Twelve8 & even the least Saint may know all things as fast a$ he is able tobear them, for the day must
come when no man need say to his neighbor know ye the Lord for all shall know him (who Remain) from the
least to the greatest, How is this to be done? It is to be done by this sealing power & the other comforter
spoken of which will be manifest by Revelation.

(WOJS p. 4)

CONCLUSIONS

The Second Comforter is received in tandem (one together with, or right after the other) with Calling and
Election. (see also D&C 88:4: This Comforter is the promise which I give unto you of eternal life)

We should give all diligence to accomplish, and never cease struggling until we receive Calling and Election
made sure, and therefore the Second Comforter. We should seek to receive this blessing. (see also D&C
101:38). For example:

It is our privilege to pray for and obtain these things God is not a respecter of persons,
we all have the same privilege. Come to God weary him until he blesses you &cwe are
entitled to the same blessings, Jesus, revelations, Just Men &Angels &c. &c. not Laying
again the doctrine of Christ go on unto perfection. Obtain that holy Spirit of promise Then
you can be sealed to Eternal Life. (WOJS p. 14-15)

To know God is to have calling and election made sure and receive the Second Comforter. (see Note 9 to
1839 chapter, WOJS p. 19) (see also 3 Nephi 11:14, where to know God means to see, hear, feel, know of a
surety)

To receive these blessings is to receive a blessing for our posterity, i.e. preservation of seed. This is turning
the hearts of the children to the promises made to the fathers (see also Abraham 2:11)

Synonyms (or rather, words that essentially accomplish the same thing):

23 | P a g e
 Holy Spirit of Promise (Is Christ Himself promising salvation, i.e. the Spirit of Truth)

Spirit of Elijah (Seals one up to eternal life and the fathers)

Calling and Election made Sure (A promise of eternal life)

More Sure Word of Prophecy (A promise of eternal life)

Sealed Up Unto Eternal Life (A promise of eternal life)

Spirit of Prophecy (Christs prophecy to you that you will have eternal life)

Testimony of Jesus (Christs testimony to you of your salvation)

Know God (Knowing that you are and will be with Christ, because of His promise)

APPENDIX B:
Greek roots of words referring to the comforter in John 16. (the #s just reference to the Greek root as
found in Strongs exhaustive concordance):

24 | P a g e
(bolded words have signficant WHO of reference)

v. 7 comforter 3875: Greek paraclete, parakelticos, an intercessor, consoler; -- advocate, comforter

v. 7 Him 846: Greek autos, (backward); the reflexive pronoun self, used of the third person, and (with the
properly personal pronoun) of the other persons: -- her, it, itself, one, the other, (mine) own, said, same,
selfsame, the same, self, etc. compare with hautou: self (in some oblique case or reflexive relation).

v. 8 (translated: And coming that One will convict the world concerning sin). One 1565, 1563: Greek
ekeinos, of uncertain affinity, that one or [neuter] thing); often intensified by the article prefixed: -- he, it, the
other (same), selfsame, etc.

v. 13 (translated: but when that One comes, the Spirit of Truth, He will guide you into all the truth, He will
not speak from Himself, but whatever He hears, He will speak; and He will receive from Mine and will
announce the coming things to you). One, same as above 1565.

v. 13 Spirit 4151: Greek pneuma, a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively a
spirit, i.e. (human) the rational soul, mental disposition, etc., or (superhuman) an angel, daemon, or (divine)
God, Christs spirit, the Holy Spirit; -- ghost, life, spirit, mind. Greek 5590: these terms thus exactly
correspond respectively to the Hebrew H5315, H7307 and H2416: -- heart, heartily, life, mind, soul, us, you.

(all other references to he, him, himself, in v. 13 are referencing the one from v. 8)

v. 14: (translated: That One will glorify Me. For He will receive from Mine and will announce to you.)

v. 15: (translated: All things which the Father has are Mine. For this reason I said that He receives from
Mine, and will announce to you.)

Note: v. 9 (translated: because they do not believe into me). In 1519: Greek eirenikos, one of the many
meanings = of one mind.

Note that there is a comforter mentioned in verse 7, yet the comforter Christ needs is His Father (v. 32)

Conclusion:

In verse 7 we can be assured Christ is speaking of Himself. By saying comforter he is referencing himself,
the only intercessor and advocate we have (John 14:6, 2 Ne 2:9, Jacob 3:1, Isaiah 53:12, 15:8, Mor 7:28, D&C
29:5). His reference to him who is to be sent after Christ goes away is a reflexive pronoun form of him
according to the Greek translation, meaning Christ is referencing Himself yet again. Maybe what He means is
that if/while He stays on earth, He cannot be glorified, and thus cannot be powerful enough to help us in the
limited telestial existence/body He is now experiencing (John 7:39). When He is a glorified being in the
heavens He can help/comfort us much more than while here in a telestial tabernacle.

25 | P a g e
In verse 8 we come to Christ referencing that One who is still Christ because in the Greek of this verse
that One is a term often intensified by the article prefixed, which article was the him from verse 7. This
makes sense because Christ will come again, and while he came in the meridian of time not to condemn (John
3:17), He will come again a second time to condemn/convict/reprove/judge (v.8) the world of sin. To
condemn and judge in the last days is not the job we see of a Holy Ghost in the traditional LDS view, nor
is it the job of the Father.

In verse 13 we again find that One equated with the Spirit of Truth. In D&C 93:26 Christ uses Spirit of
Truth as a title for Himself. John 8:26-29 also demonstrates that it is Christ who speaks not of Himself, but
He only speaks that which He has been taught by the Father (John 14:10, 24). Christ will receive those who
are His (the righteous) and will announce things of the future to us, possibly either in the form of promising
us eternal life, or simply prophecies of whatever else the future holds, i.e, the spirit of prophecy.

In verse 14 we finally come to the Father. John 17:5 demonstrates that it is the Father who glorifies the Son.
The word receive in verse 14 and the word take in verse 15 are the same word in the Greek. Both
references to the individual who is receiving and taking are actioned by the same individual: the Father. The
receiving of Mine is that those saved are first Christs, which saved individuals are then presented to the
Father who can announce to you that you are clean (see TPJS p. 151 on the Son introducing righteous to the
Father). The righteous then become both Christs and the Fathers because they are of the same mind (see
note to John 16:9 above).

In verse 15 we find this to be true because verse 14 and 15 combined are translated to say: That One will
glorify Me. For He will receive from Mine and will announce to you. All things which the Father
has are Mine. For this reason I said that He receives from Mine, and will announce to you. All
things the Father has (saved individuals) were saved by Christ, or are His, and they are given to the Father.
Thus the Father receives those righteous by announcement of their exaltation, after they have been
owned/redeemed by Christ. Again John 17:5 shows it is the Father who glorifies the Son. And who is it
that announces the Son (and at the same time glorifies Him)? Answer: the Father. (Cf. Matt 3:17, Mark 1:
11, Luke 3:22, 3 Ne 11:7). These two verses taken together can be speaking of the Father announcing the
Son, or the Father announcing those who are the Sons, to them.

NOW study John 14 and compare to D&C 88:3 and John 16:7-15

John 14:16-21 (translated: And I will petition the Father, and He will give you another Comforter, that He
may remain with you forever: the Spirit of Truth, whom the world cannot receive because it does not see
Him nor know Him. But you know Him, for He abides with you, and shall be in you. I will not leave you
orphans; I am coming to you. Yet a little while and the world no longer sees Me, but you see Me. Because I
live, you also shall live. In that day you shall know that I am in My Father and you are in Me, and I am in
you. He that has My commandments and keeps them, it is that one who loves Me; and the one that loves me
shall be loved by My Father, and I shall love him and will reveal Myself to him.)

John 14: 25-30 (translated: I have spoken these things to you, abiding with you; but the Comforter, the Holy
Spirit, whom the Father will send in My name, that One shall teach you all things, and shall remind you of all
things that I said to you. I leave peace to you; My peace I give to you. I do not give to you as the world
gives. Let not your heart be troubled, nor let Iet it be timid. You heard that I said to you, I am going away,

26 | P a g e
and I am coming again to you. If you loved Me, you would have rejoiced that I said, I am going to the
Father; for My Father is greater than I.)

v. 16 comforter 3875: Greek paraclete, parakelticos, an intercessor, consoler; -- advocate, comforter

v. 17 Him 846: Greek autos, (backward); the reflexive pronoun self, used of the third person, and (with the
properly personal pronoun) of the other persons: -- her, it, itself, one, the other, (mine) own, said, same,
selfsame, the same, self, etc. compare with hautou: self (in some oblique case or reflexive relation).

v. 17 in 1722/5213. Greek hymin. To (with or by) you

v. 18 comfortless 3737: Greek orphanos, bereaved, i.e. parentless: -- fatherless

v. 20 in 1722. Greek en. A primary preposition denoting (fixed) position and instrumentality, i.e. a relation
of rest. (between G1519 of one mind or toward and G1537 completion, out , after, beyond)

v. 21 manifest 1718. Greek emphanizo from 1717/5316/5457 fire light, appear, seem, be seen, (transitive,
literally or figuratively). To exhibit (in person) or disclose (by words); -- appear, declare (plainly), inform,
(will) manifest, manifest, openly.

v. 26 comforter 3875: Greek paraclete, parakelticos, an intercessor, consoler; -- advocate, comforter

v. 26 Spirit 4151: Greek pneuma, a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively a
spirit, i.e. (human) the rational soul, mental disposition, etc., or (superhuman) an angel, daemon, or (divine)
God, Christs spirit, the Holy Spirit; -- ghost, life, spirit, mind. Greek 5590: these terms thus exactly
correspond respectively to the Hebrew H5315, H7307 and H2416: -- heart, heartily, life, mind, soul, us, you.

v. 26 One 1565, 1563: Greek ekeinos, of uncertain affinity, that one or [neuter] thing); often intensified by the
article prefixed: -- he, it, the other (same), selfsame, etc.

v. 28 greater 3187. Greek meizon. Larger (literally or figuratively) elder, greater, greatest, more.

John 15:26

v. 26 comforter 3875: Greek paraclete, parakelticos, an intercessor, consoler; -- advocate, comforter

v. 26 he = One 1565, 1563 Greek ekeinos, of uncertain affinity, that one or [neuter] thing); often intensified
by the article prefixed: -- he, it, the other (same), selfsame, etc.

v. 26 testify 3141/3144. Greek martyreo, to be a witness, charge, give evidence, bear record, have good report,
be well reported of, testimony. (G3144 martys. By analogy a martyr; -- martyr, record, witness)

v. 27 witness 3141/3144. Greek martyreo, to be a witness, charge, give evidence, bear record, have good
report, be well reported of, testimony. (G3144 martys. By analogy a martyr; -- martyr, record, witness)

(note: he is telling the apostles that they will witness or be martyrs for Him because they were with Him
from the beginning. See verse 27)

27 | P a g e
Distinctions between the Holy Spirit, and Holy Ghost in the New Testament:

Holy 40, 53. Greek hagios, hagnos. Sacred (physically pure, morally blameless or religious, ceremonially
consecrated): -- (most) holy, (one, thing) saint. Properly clean, i.e. (figuratively) innocent, modest, perfect: --
chaste, clean, pure.

Holy Spirit (appears 4x)

Luke 11:13 (JST give good gifts, through the Holy Spirit). Spirit 4151: Greek pneuma, a current of air, i.e.
breath (blast) or a breeze; by analogy or figuratively a spirit, i.e. (human) the rational soul, mental disposition,
etc., or (superhuman) an angel, daemon, or (divine) God, Christs spirit, the Holy Spirit; -- ghost, life,
spirit, mind. Greek 5590: these terms thus exactly correspond respectively to the Hebrew H5315, H7307 and
H2416: -- heart, heartily, life, mind, soul, us, you.

Ephesians 1:13, 4:30, 1 Thess 4:8. Same Greek word for Spirit as Luke 11:13

Holy Ghost (appears 89x). 24x in gospels. (The Greek has spirit instead of ghost in ALL instances)

Matt 1:18, 12:31-32, Mark 1:8, 3:29, 13:11 Luke 1:35, 1:41, 2:25&26, 3:16&22, 4:1, 12:10&12, John 1:33,
(same root as Greek root for Holy Spirit in every instance)

Another note of interest on the Holy Ghost:

The earth was organized by three characters, namely Elohim, Yahovah, and Michael, these three forming
a quorum, as in all heavenly bodies, and in organizing element, perfectly represent to the Deity, as Father,
Son, and Holy Ghost. (Journal of Discourses, Vol. 1:50-5 1)

If this reference is accurate, then Adam, whom we are told in the temple we must consider ourselves as,
perfectly represents the Holy Ghost. Why? Because we are a Holy Ghost when we are of one mind with the
Father. Our Holy Ghost (once we receive it) communicates with the Holy Spirit (Lectures on Faith 5, Mind
of the Father) that we may become a third member of the Godhead as Adam/Michael.

APPENDIX C:
THE CURRENT LDS VIEW WHERE DID WE GET THE IDEA THAT THE HOLY SPIRIT OF
PROMISE IS THE HOLY GHOST?

28 | P a g e
Joseph Smith stated that, To become a joint heir of the heirship of the son, one must put away all his false
traditions (TPJS p. 321). The traditional LDS view, though not the official stance of the church as received
by revelation or accepted as scripture, is that the Holy Spirit of Promise is essentially the ratification of mens
acts by the Holy Ghost so they are binding on earth and in heaven. This is a false tradition as has been
shown by the above scriptures and Josephs words. However, it is still promoted as true among those who
do not study the standard works or the words of Joseph Smith, usually using the sources I will provide below,
which sources are held by members of the Church as reliable and thought to be accepted by the Church as
official statements. However, I like to follow Harold B. Lees advice in this case:

"All that we teach in this Church ought to be couched in the scriptures. It ought to be found in the
scriptures. We ought to choose our texts from the scriptures. If we want to measure truth, we should
measure it by the four standard works, regardless of who writes it. If it is not in the standard
works, we may well assume that it is speculation, man's own personal opinion; and if it
contradicts what is in the scriptures, it is not true. This is the standard by which we measure all
truth. (Using the Scriptures in Our Church Assignments," Improvement Era, January 1969, p. 13.
Scripture Study Fundamentals: Instructor's Guide. Religion 315. SLC: Church Educational System, 1992,
page 2.)

The following references show the source of the confusion on this subject, which now permeates the
understanding of the subject at every level in the Church. First, if we are to identify the false tradition, it
would make sense to hit the scriptures themselves, at least the ones usually used in support of showing the
Holy Ghost is the Holy Spirit of Promise; then possibly the Dictionary in the scriptures. Seeing there is no
reference to Holy Spirit of Promise in the Dictionary, we will hit the Triple Combination Index then the Bible
Topical Guide.

D&C 76:53

This verse specifically references Holy Spirit of Promise but does not mention the Holy Ghost. The
footnote, likewise, does not offer scriptural support defining the Holy Ghost as the Holy Spirit of Promise.

D&C 88:3

This passage does not mention the Holy Ghost in the body of the text or in the footnotes. Joseph, however,
made it clear in TPJS pp. 149-151, his 1839 discourse, that this scripture had reference to Christ as the
Second Comforter, not the Holy Ghost as the First Comforter.

D&C 132:7

In this section, the term Holy Spirit of Promise is used four times. Neither terms of the Holy Ghost or First
Comforter or other use of the word spirit are mentioned.

Triple Combination Index p. 157

Holy Spirit of Promise (see also Holy Ghost; Seal; Spirit, Gifts of: Spirit, Holy/Spirit of the Lord)

No text provided for this source. None of the scriptures provided define or imply Holy Spirit of Promise as
the Holy Ghost.

KJV Bible Topical Guide p. 215

29 | P a g e
 Holy Spirit of Promise: see Holy Ghost, Mission of; Holy Spirit; Sealing

No text provided for this source. There is simply an implication that the heading Holy Spirit of Promise, is
the Holy Ghost, which as we have shown in not valid. Some of the synonymous references for this topic
in the Guide do refer to the Holy Spirit of Promise, or Spirit of Truth, who we now know is Christ.
However, the connection from Mission of the Holy Ghost or Holy Spirit, to Holy Spirit of Promise cannot
be shown conclusively by these scriptures.

If the official scripture helps are not really helping us then it would make sense to try to find the definition in
other publications, as official as can be found. Mormon Doctrine, albeit an older publication, seems to have set
the stage for current LDS understanding of these terms, in which we find varied definitions:

Mormon Doctrine; Second Edition; Bruce R. McConkie; 1978

Holy Ghost p. 358: SeeChrist, Comforter,Holy Spirit of Promise,Light of Christ,Spirit of the

Lord, Spirit of Truth.

Here the Holy Ghost is referenced as the greatest gift that mortal man can enjoy. It also references
comforter but not first or second comforter. Interesting, now that we have seen that the Lord Himself gives
the promise of salvation, which we are told is the greatest gift (D&C 6:13). None of the scriptures offered in
the Mormon Doctrine explanation defines the Holy Ghost as the Holy Spirit of Promise.

Calling and Election Sure p. 109

Here, at least, Elder McConkie nails it when he equates Calling and Election Sure with Second Comforter as a
connecting synonym. He also makes a great point where he says they receive the more sure word of
prophecy, which means that the Lord seals their exaltation upon them while they are yet in this life. So here
he equates Calling and Election Sure with Second Comforter, Sealing, More Sure Word of Prophecy, and the
accomplishment needing to happen in this life. Interestingly, on this topic he directly quotes Joseph saying
that the Holy Ghost is the first comforter, and the other Comforter is Jesus, in connection with Calling and
Election. So we have a lot of great synonyms used correctly here, but not the correct use of the office of
Holy Ghost as the Holy Spirit or Promise.

Interestingly, the Doctrines of Salvation Vol. 1 p. 55 citation used by McConkie in Mormon Doctrine says, Verses
16, 17, and 26 [of John 14] definitely refer to the Holy Ghost. He states this while at the same time using
Joseph Smiths 1839 discourse to support his comments, contradicting Joseph Smiths statement that verses
16, 17, 18, 21, and 23 reference the Second Comforter. Ironically, Joseph Fielding Smith compiled Teachings of
the Prophet Joseph Smith in which this 1839 discourse is found. Apostle Smith offers no explanation supporting
his statement.

Holy Spirit of Promise p. 361: See Gift of the Holy Ghost, Holy Ghost

Here, we are told that The Holy Spirit of Promise is the Holy Spirit promised the saints, or in other words
the Holy Ghost. None of the scriptures referenced under this heading define Holy Ghost as Holy Spirit of
Promise. Doctrines of Salvation, vol 1, p. 55; vol. 2, pp. 94-99, is referenced in this topic and defines the Holy
Ghost as the Holy Spirit of Promise; and explicitly states The Holy Spirit of Promise is not the Second
Comforter. These were sermons and writings of McConkies father-in-law, Apostle Joseph Fielding Smith,
edited and compiled by McConkie. It, however, does not offer a scriptural reference to substantiate the

30 | P a g e
statement. I do, at least, agree with Elder Smith on one statement of the cited pages: We should bring
together all that has been said by authority on the question. We must find out what else has been said
about salvation.

Second Comforter p. 687: See Comforter Holy Ghost

Here again we have in the body of the text the Doctrines of Salvation, vol 1, p. 55 reference that, the Holy Spirit
of Promise is not the Second Comforter.

Spirit of Truth p. 754: See Christ, Firstborn, Holy Ghost,

1. Christ is the Spirit of Truth, a title given him in the pre-existence where as the Firstborn of the
Spirit Son of the Father he attained godhood and became the creator of all things
2. The Holy Ghost is the Spirit of Truth

There is ample scriptural support for the first definition, including two of the three given in D&C
93:11, 23, 26, which identify Christ as the Spirit of Truth. Seven scriptures are cited in support of the second
definition, none of which defines the Holy Ghost as the Spirit of Truth. It seems that most, if not all of these
terms we have reviewed here, are name-titles with specific technical meaning. Their usage is consistent
throughout all the scriptures in which they appear. Joseph Smith was also surprisingly accurate and
consistent in his use of the terms without contradicting himself.

As for Mormon Doctrine and its official or unofficial status to represent what the Church believes or should
believe, a little history is helpful. Gregory A. Prince and Wm. Robert Wright recently published a book in
2005 entitled David O. McKay and the Rise of Modern Mormonism. It has been available at Deseret Book. The
source documents are from the Historical Department Archives of the LDS Church, and the Special
Collections, Marriott Library, University of Utah. Nothing crazy. The authors explain the origins of Mormon
Doctrine.

When the book was published for the first time, President McKay read it and did not like it. He assigned
Elders Marion G. Romney and Mark E. Petersen of the Quorum of the Twelve to analyze and report
findings. Both were extremely critical of the work. Petersen cited approximately 1067 error, while Romney
found many foundational gospel issues problematic, including the Holy Ghost. After partial circulation of
the first edition, formal votes of the First Presidency and the Quorum of the Twelve removed the book from
both publication and revision. McKay viewed the corrections required for a revised edition to be so extensive
that if undertaken, it would permanently damage the credibility of the author as General Authority of the
Church. Elder McConkie was serving as a Seventy at the time.

Years later, in a subtle end-run around the forgotten unanimous votes of the leading quorums of the Church,
the revised edition was published in the declining years of President McKays life. McKay was asked about
the possibility of a revised edition, but in the end, the second edition was published without official review or
permission. Many missionaries and members at the time found this to be the authoritative basis for doctrine
and other fascinating information. It later rose to unprecedented prominence in our theology, just as
President McKay feared it would. Today it is virtually the basis of LDS cosmology as evidenced by our
lesson manuals on this very discussion, created by the Correlation Department.

I personally visited with Rob Elzey, a managing director for the Correlation Department who said the content
in the manuals, LDS.org, and church-related publications that seem official to the general populous of the

31 | P a g e
Church, are not necessarily the official stance of the Church, even if they have the special stamp on the back.
The Correlation Department, he said, is made up of a team of experts, academics, and University Professors.
They pool their understanding and correlate as much of the information as possible. In Daymon Smiths
dissertation on the Correlation Department we also find President McKay foretelling the Correlation
Department causing the downfall of the Church. Are we there yet?

Continuing

Preach My Gospel, under the heading The Holy Spirit of Promise says:

The Holy Ghost is also referred to as the Holy Spirit of Promise (see D&C 88:3). To be sealed by
the Holy Spirit of Promise means that the Holy Ghost confirms that righteous acts, ordinances, and
covenants are acceptable to God. The Holy Spirit of Promise testifies to the Father that the saving
ordinances have been performed properly and that the covenants associated with them have been
kept. Those who are sealed by the Holy Spirit of Promise receive all that the Father has (see D&C
76:51-60; Ephesians 1:13-14). All covenants and performances must be sealed by the Holy Spirit of
Promise if they are to be valid after this life (see D&C 132:7, 18-19, 26). Breaking covenants may
remove this sealing.

This explanation references D&C 88:3, which as we have already identified, Joseph Smith taught was a
reference to Jesus Christ Himself as the Second Comforter, not the Holy Ghost. None of the additional
scriptures provided in this Preach My Gospel heading define the Holy Ghost as the Holy Spirit of Promsie.

Furthermore, the important reference with a footnote to the Second Comforter that used to be in the
standard works has now been removed in the new 2013 edition of the scriptures. This is the reference to
Christ as the Second Comforter in John 14:16, footnote a, which used to say 16a TG Jesus Christ, Second
Comforter, which has been removed in the latest edition of the scriptures (as well as LDS.org) and replaced
with, 16a TG Holy Ghost, Comforter. D&C 88:3 also cross references this John 14:16 verse, misleading
readers even further into thinking that the promise of eternal life by the Holy Spirit of Promise is the Holy
Ghost.

One last idea to consider is that some may suppose that Joseph Fielding Smith, as Prophet, Seer, and
Revelator, could justifiably have revealed new doctrine. We do, after all, believe in continuing revelation.
However, Joseph Smith made the statement in April of 1842 that there was a pattern to be observed by the
Saints in order to qualify or analyze new revelation. In the below quote Joseph was dealing with the problem
of false spirits/angels. Of one, in particular, he taught and warned:

Many true things were spoken by this personage, and many things that were false. How, it may be
asked, was this known to be a bad angel? By the color of his hair; that is one of the signs that he
can be known by, and by his contradicting a former revelation. (TPJS pp. 214-215)

So now after reviewing the LDS traditional understanding we are faced with the dilemma that there may be
an apparent contradiction to what has been already been revealed in scripture and confirmed by Joseph Smith
regarding the true understanding of the who, and what, of the Holy Spirit of Promise and its connection to
the Second Comforter.

32 | P a g e