The work of this “baptism of fire” is always sanctification. It brings the recipient into greater contact with God. The end of that increasing contact is to receive the Son, through whose blood you are sanctified. (Moses 6: 59-60.) Once sanctified you are prepared for the presence of the Father. (Alma 45: 16; 1 Ne. 10: 21.) Therefore, this is how you receive “the fullness” (D&C 93: 19-20) and are able to join the “general assembly and Church of the Firstborn” (D&C 76: 66-67).
In the Lamanite experience and in the Nephite group who Christ visited in the 3 Nephi account, there came a point at which the heavens opened, a pillar of fire descended, and angels came and ministered to them all. Each were endowed with knowledge of mysteries belonging to God. There was a connection forged between them and those on the other side of the veil. These others are the “general assembly and Church of the Firstborn.”
There is a significant difference between the Lamanite experience and the 3 Nephi experience. The latter one began with Christ ministering to the recipients. This point should not be lost. Joseph Smith’s experiences likewise began with the Father and Son appearing to him. As pointed out yesterday, the sequence is not important and does not control. Even with the Lord’s personal ministry, you can still read in the account a similar series of events, steps and milestones. This means something. Events can and will vary in order, but do not vary in content. As explained in Beloved Enos, the Lord’s work is consistent with all who receive redemption.
This kind of conversion is required for Zion to return (D&C 76: 66) because those who will be in Zion must dwell with God (D&C 29: 11; D&C 45: 66-71). The first Zion was brought through the ministry and teaching of Enoch. (Moses 7: 20.) As a result of this the priesthood was renamed for him. When Melchizedek, by teaching righteousness brought about the City of Peace, the priesthood was again renamed for him. (D&C 76: 57.) Joseph Smith could have brought again Zion, but he was betrayed by his own people, surrendered to arrest, and was killed.
When Zion returns again, the priesthood will be renamed. (Moses 6: 7.) It will no longer be called the priesthood “after the order of Melchizedek” (D&C 76: 57), nor the priesthood “after the order of Enoch” (D&C 76: 57), but will again be called the priesthood “after the Order of the Only Begotten Son” (D&C 76: 57.) The one whom our Lord uses to accomplish this last gathering will refuse to allow the priesthood to be called after his name; respecting instead the prophecy of Adam rather than claiming such an honor for himself (Moses 6: 7). He will want it to return to the Lord. The city will likewise be the Lord’s Men must finally return to Him, and He to them.
There is a progression of blessings conferred through the fire and Holy Ghost. Even if there is a mere beginning, there is a glorious ending. As with the Lamanites, it leads to an open vision into heaven, ministering of angels, and an endowment of unspeakable learning. It brings to the initiated the knowledge of the mysteries of God.
This more distant end of the endowment also involves priestly rights. Priesthood ordination is required before entering into the ceremonial presence of God in His Temple rites. Priesthood conferral is required to enter into His actual presence. The revelations are clear in connecting baptism of fire and the Holy Ghost with knowledge of God’s mysteries. (3 Ne. 11: 35-36; 3 Ne. 19: 13-14.) They are equally clear in connecting this knowledge of God with priesthood. (See D&C 84: 19; D&C 107: 19.)
The fullness of the Gospel, the fullness of the Priesthood, and the baptism of fire and the Holy Ghost all have as their object to reconnect man to God and God to man. Man is unworthy to enter into God’s presence, and therefore, requires a power higher than their own from which to borrow purity. This purifying agent is the Holy Ghost. (3 Ne. 19: 22, 28.) Christ will administer the final rites and confer the final blessings only upon the pure. (3 Ne. 19: 29-33.) The reference to “blood” as sanctifying is a reference to the Lord. (Moses 6: 59-60.) He alone sanctifies.
The Lord is directly involved in the final endowment of fire upon the Holy ones. This is what He explained in January, 1841 to the Saints when He explained to Joseph: “For there is not a place found on earth that he [meaning Christ] may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.” (D&C 124: 28.) The Lord can confer this upon a single man in any location. (See, e.g., D&C 132: 45-50, when Joseph Smith received it long before the first Temple was built.) But to confer it upon a group intended to become His people, He requires His House to be built for Him to meet with and confer these final rites upon them. (D&C 124: 39.) Only there will these things take place. (D&C 124: 40-41.) People can gather and build a Temple. A single man cannot.
When the Lord establishes Zion, He will come dwell with His people there and complete the process of endowing them with His knowledge and power. The power of God will protect these people.(D&C 45: 66- 70.) They cannot be moved because the Lord will not permit it. (D&C 124: 45.) While man does not have the power to do so, the laws of the Celestial Kingdom must be lived for Zion to be established. (D&C 105: 5.) The power to do so comes from God, delivered through His Holy Spirit, making men’s spirits Holy. Baptism of fire and the Holy Ghost are necessary parts of bringing mankind back to redemption and into God’s presence.