The second anointing, a lesser-known practice within the Latter-day Saints (LDS) tradition, relates to the concept of having one’s calling and election made sure. It is often associated with receiving a specific blessing that is said to deepen one’s spiritual commitment within the faith.1
What is the Purpose of the Second Anointing?
The second anointing is viewed by some as a ‘special blessing’ rather than an essential requirement for exaltation. One temple president reportedly stated that he was uncertain about the reasons behind the ordinance, describing it merely as an additional blessing not vital for salvation. He noted he had “put the subject out of his mind” because he did not fully understand its significance.2
Historical Context
The practice of the second anointing dates back to early moments in LDS history. Heber C. Kimball, an early church leader, recorded in his journal that he received this ordinance on April 1, 1844, when his wife anointed him for burial, symbolizing a connection to the resurrection.3 This suggests a historical intertwining of the ordinance with themes of mortality and eternal life.
Modern Practice
Today, many within the LDS community may not be familiar with the second anointing, with reports indicating that it is performed less frequently. The leadership’s policy continues to call candidates for the second anointing, though it appears to serve more as a special ritual than a necessity for exaltation.4
The Church’s president is usually present or performs the ceremony; however, adjustments to this practice may occur depending on the circumstances surrounding church leadership and individual candidates.5
References
-
David John Buerger, The Mysteries of Godliness: A History of Mormon Temple Worship (San Francisco: Smith Research Associates, 1994), 164. “Aside from a few letters and other bits of information, little is known of recent LDS practice regarding second anointings. One person recalled that when he was a small boy in a rural Utah town early this [20th] century, ‘second endowments were spoken of rather frequently.’ Today, most Mormons do not know of the ordinance at all. Nonetheless, it is still performed, as are vicarious second anointings, though less frequently... The current official policy initiated by Heber J. Grant suggests that church authorities now feel that the second anointed is not required for exaltation.”
-
Ibid., 165. “In an interview with one temple president, I was told the second anointing was merely a ‘special blessing’ and is not essential to exaltation. He said he was not sure why people were called to receive second anointings and for that reason had ‘put the subject out of his mind’.”
-
Heber C. Kimball, Personal Journal, April 1, 1844. “Apriel the first day 1844 I Heber C Kimball received the washing of my feet, and was annointed by my wife Vilate fore my burial. that is my feet head Stomach. Even as Mary did Jesus, that She mite have a claim on him in the Resurrection.”