Washing of the Feet

The exact procedure of this ritual is unknown. Early LDS leaders mentioned this ceremony in their writings many times. As a result we can piece together the general substance of the meaning behind the ritual. The basic purpose is to cleanse the receiver “from the blood of this generation.” It is currently unknown if modern day LDS leaders still practice this ceremony.

The First Presidency then proceeded downstairs to examine the preparations made for the washing of the feet. On their return foot baths were brought into the Celestial Room, where the meeting was being held, President Taylor removed his coat and vest (in the sealing room) Bro. Zebedee Coltrin removed his coat and hose: Pres. Taylor girded himself with towel and proceeded to wash the feet of bro. Zebedee Coltrin, explaining that he did so because Bro. Coltrin was a very aged member of the Church and had belonged to the School instituted by Joseph, and had his feet washed by the Prophet. Before washing his feet Pres. Taylor took Bro. Coltrin by the right hand and said unto him that because he had kept his covenants and kept himself pure he proceeded to wash his feet, and as President of the Church of Jesus Christ of Latter Day Saints said, Thy sins be forgiven thee, he then washed his feet again and told him his sins were forgiven him. Bro. Coltrin then girded himself with a towel and washed Pres. Taylor’s feet. He said that as a link connecting the old school with the present he washed President’s feet and pronounced him clean from the blood of this generation, and sealed him by authority of the holy Priesthood many blessings upon him and washed his feet as a testimony thereof....
The following is the form of ceremony used by Pres. Taylor:
Brother (giving name) in the name of the Lord Jesus Christ and by virtue of the Holy Priesthood I wash thy feet in accordance with the order instituted by God in his church and as practised (sic) by our Lord and Savior Jesus Christ when in the flesh upon his apostles and diciples (sic) and also observed by his servant Joseph Smith the Prophet as an introductory ordinance into the school of the prophets. I pronounce thee clean from the blood of this generation, and confer upon thee all the rights, blessings, powers and privelages (sic) associated with this holy ordinance, and I do it by virtue of the Holy Priesthood in the name of the Lord Jesus Christ. Amen.
Occasionally he inserted ‘And I say unto thee thy sins are forgiven thee.’ (Merle H. Graffam, ed., Salt Lake School of Prophets Minute Book 1883 (Palm Desert, CA: ULC Press, 1981), pp. 50-51 [Meeting of October 11, 1883])

Prest. Woodruff then laid aside his coat and vest and girded himself with a towel. All things being prepared, John Lytle, who was the oldest man present, being born on the 18th day of August 1803, then took his seat Prest. W. Woodruff washed his feet. He said ‘By virtue of the Priesthood and in the name of Jesus Christ I wash thy feet according to an Holy Ordinance introduced by our Lord and Savior Jesus Christ with his Desciples (sic) when he washed their feet and told them to wash one another, and also by Joseph Smith, the Prophet of the Lord. An introductory ordinance to the School of the Prophets, and pronounce thee clean from the blood of this generation, and say unto thee, thy sins are forgiven thee, and seal and confirm upon thee all the rights, powers, and privileges associated with this ordinance in the authority of the Holy Priesthood and in the name of the Lord Jesus Christ. Amen.’ ( Ibid., p. 64 [Meeting of December 24, 1883]) The next day, April 6, 1837--the seventh anniversary of the church's founding--Woodruff and others went to the temple for a solemn assembly at which they united in further prophetic experience. Wilford and his associates in the Seventy moved to the upper rooms of the temple where the church's first presidency reorganized the presidency of the Seventies quorums. Then Joseph Smith and Sidney Rigdon anointed and blessed quorum members, and the congregation gave a hosanna shout.22 The Seventies then returned to the lower room, which was divided by veils into apartments. The ordinance of foot washing, following the example of Jesus in John 13:4-10, was performed, and the veils were rolled up. Joseph Smith then addressed the congregation for three hours, "Clothed with the power, spirit, & image of GOD." Smith spoke in historic and prophetic terms about prospects for the Kirtland Safety Society bank and the future spiritual, economic, and social power of Kirtland. Hyrum Smith, Oliver Cowdery, and Sidney Rigdon also addressed the gathering. The twelve apostles then passed the emblems of the Lord's supper to the congregation. (Things in Heaven and Earth, by Thomas G. Alexander, p.50)

The Second Anointing

This very rare ceremony is designed to bestow godhood upon the receiver. In order to qualify for this anointing one must have proven him/herself worthy and already participated in the endowment ceremony.

Guarantee of Godhood?
LDS researcher David Buerger pointed out:

The higher ordinance was necessary to confirm the revealed promises of ‘kingly powers’ (i.e., godhood) received in the endowment’s initiatory ordinances. Godhood was therefore the meaning of this higher ordinance, or second anointing... (Dialogue: A Journal of Mormon Thought, Spring 1983, p.21).

The couple receiving their second anointing were to go to the temple, and then dress in their temple robes. On December 26, 1866, LDS Apostle Wilford Woodruff wrote in his journal:

I met with The Presidency and Twelve at President Youngs Office at about 12 oclok. The subjet of the Endowments & 2d Anointings was presented when President Young said that the order of the 2n anointing was for the persons to be anointed to be cloathed in their Priestly robes the man upon the right hand and wife or wifes upon the left hand. The Administrator may be dressed in his usual Clothing or in his Priestly Robes as he may see fit. The meeting Should be opened by Prayer then the Administrator should Anoint the man A King & Priest unto the Most High God. Then he should Anoint his wife or wives Queens & Priestess unto her husband. (Wilford Woodruff’s Journal, edited by Scott Kenney, Signature Books, p.307)

On Jan. 11, 1846, Brigham Young and his wife received their second anointing. Part of their anointing reads:

Brother Brigham Young, I pour this holy, consecrated oil upon your head, and anoint thee a King and a Priest of the Most High God...for princes shall bow at thy feet and deliver unto thee their treasures; ...And I seal thee up unto Eternal Life,...And thou shalt attain unto [the] Eternal Godhead...that thou mayest...create worlds and redeem them; so shall thy joy be full...

Elder Heber Chase Kimble then anointed Mary An Young, a Queen & Priestes unto her husband (Brigham Young) in the Church...Sister Mary Ann Young, I pour upon thy head this holy, consecrated oil, and seal upon thee all the blessings of the everlasting priesthood, in conjunction with thy husband: and I anoint thee to be a Queen and Priestess unto thy husband,...inasmuch as thou dost obey his counsel;...And I seal thee up unto Eternal Life, thou shalt come forth in the morning of the first resurrection and inherit with him all the honors, glories, and power of Eternal Lives, and that thou shalt attain unto the eternal Godhead, so thy exaltation shall be perfect,... (Book of Anointings, as quoted in The Mysteries of Godliness, by David John Buerger, pp.88-90)

Originally, this ceremony seemed to be a guarantee of godhood. Mr. Buerger observed:

Because of the strict confidentiality surrounding second anointings, it is unclear precisely what long-term effect they had on recipients nor, for that matter, the degree to which the conferral of godhood was held to be conditional or unconditional. Most early nineteenth-century statements imply that the ordinance was unconditional. (Mysteries, p.112-3)

Today, the church leaders seem to be minimizing the importance of the second anointing and refer to it as a “special blessing” but not necessary for exaltation (godhood) (see Mysteries, p.165). The Ensign, March 2002, p.18, emphasized the necessity of the endowment (as opposed to the second anointing) for “eternal exaltation.” The article went on to state: “Obedience to the sacred covenants made in temples qualifies us for eternal life...” According to Mormonism, a person’s endowment and temple marriage starts one on the road to godhood (D&C 132:20--”Then shall they be gods”). While some Mormons emphasize that the word “gods” in the revelation is not capitalized, an official statement of the LDS First Presidency did use the capitalized form, and declared that man’s ultimate goal was to evolve “into a God.” (Ensign, Feb. 2002, p.30)

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