Ancient Israelite temple ceremonial clothing worn in the Mosaic Tabernacle, and succeeding Israelite temples of Solomon, Herod, et al.

I’m very pleased to welcome another guest post by Matthew B. Brown.  Some of his writings, particularly his book The Gate of Heaven, are what inspired me to study the temple more in depth.  He offers a wealth of insight and learning for the Latter-day Saints. ~Bryce

Matthew B. Brown holds a degree in history from Brigham Young University in Provo, Utah. He is the author of ten books and has published articles with the Neal A. Maxwell Institute for Religious Scholarship at BYU (aka FARMS). Matthew has served as a volunteer researcher, editor, and respondent for The Foundation for Apologetic Information and Research (FAIR) and has spoken at several of their annual conferences. He is one of the directors of the upcoming EXPOUND symposium on May 14, 2011, and will also be a presenter (expoundlds.com).

~~

It is publicly acknowledged that Latter-day Saints who participate in the central temple rites of their faith dress in several layers of ceremonial clothing, consisting of a "white undergarment" (which is worn as part of everyday life) and "other priestly robes" (which are only worn during times of temple service).¹ The undergarment is properly referred to as the "garment of the holy priesthood"² and the robes are likewise referred to as the "robes of the holy priesthood."³ A proclamation written on 6 April 1845 by the Quorum of the Twelve Apostles in Nauvoo, Illinois clarified that these are the "garments and royal robes of the high priesthood."⁴ The garment bears "several simple marks of orientation toward the gospel principles of obedience, truth, life and discipleship in Christ."⁵ The First Presidency of the LDS Church stated in a 1988 administrative letter that one of the functions of the garment is to serve as "a reminder of the sacred covenants [which temple patrons] have made with the Lord" and another is to serve as "a protection against temptation and evil." Yet, these Church leaders emphasize that such protection is conditional in nature.⁶ The temple garment is bestowed by an officiator prior to the commencement of the main temple ceremonies (in connection with washing and anointing rituals⁷) and is to be worn for the remainder of the recipient's mortal life.⁸ A proclamation circulated by President Joseph F. Smith on 28 June 1906 stated that "the pattern of endowment garments was revealed from heaven."⁹

The priests of ancient Israel were invested (see Lev. 8:7) with layers of "holy," white linen clothing (some of which included other colors) in order to qualify them for service in the tabernacle precincts (Ex. 28:2, 4, 39-40). It is known that the Israelite kings donned similar vestments (see 1 Chron. 15:27). This clothing was bestowed in connection with purification by water and anointing with perfumed oil (see Ex. 40:12-13). All of the priests were commanded by the Lord to wear the white undergarment while serving within temple space so that they would be protected from lethal harm (see Ex. 28:42-43) and the high priest was instructed to put on an additional piece of clothing for the very same reason (see Ex. 28:31-35). The wearing of the priestly undergarment was "a statute forever" for temple ministrants (Ex. 28:42-43). All of the Israelites--whether priestly or not--were required to have four prominent markings upon their clothing in order to remind them to be a "holy" people: to seek not after their own eyes and hearts but to stay within the limits established by the Lord's commandments (Num. 15:38-40; Deut. 22:12). In one respect, these symbols were meant to help the wearer "to bridle the passions."¹⁰ A prominent scholar of biblical texts has taught that the marks on the ancient Israelite garments were constructed in such a way so as to make each one of them "a symbol of both priesthood and royalty, thereby epitomizing the divine imperative that Israel become 'a kingdom of priests and a holy nation.'"¹¹

In the New Testament book of Revelation the Lord Jesus Christ promises that His disciples who overcome will be "clothed in white raiment" (Rev. 3:5). In this same biblical volume it is specified that "white raiment" is given to people in the heavenly realm who hold the status of "kings and priests" (Rev. 4:4; Rev. 5:8-10). The apostle John says at the beginning of his Apocalypse that the mortal disciples of the Savior achieved an identical status--"kings and priests" (Rev. 1:6)--implying that sometime previously they had been invested with the ritual clothing connected with those two offices.

From all of the information that has been presented in this short paper's main text and endnotes it is possible to summarize the points of similarity between the temple clothing of the Latter-day Saints and that of the Covenant People of the Bible.

• Pattern revealed by God
• Bestowed in God's temple
• Bestowed during initiation rituals
• Bestowed by an authority figure
• Associated with priesthood
• Associated with royalty
• Associated with Primeval Man
• Connected with holiness
• White in color
• Constructed of linen fabric
• Worn on a perpetual basis
• Associated with protection
• Consisting of multiple layers
• Markings displayed upon it
• Markings serve a reminding function
• Markings associated with specific principles

There is much more that could be said with regard to the connection between these two sets of sacred vestments but this list should suffice to demonstrate that what Joseph Smith gave to the Latter-day Saints in 1842 has clear correspondences with ancient patterns which are preserved in the Old and New Testaments. As noted in D&C 124, the Lord restored through His Prophet "that which was lost" (D&C 124:28)--things pertaining to the tabernacle constructed by Moses and the temple built by Solomon (see D&C 124:37-38).

———-

NOTES

1. Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:534.

2. Ensign, August 1997, 20. On 8 August 1966 Assistant to the Twelve Theodore M. Burton made the following remarks: "Adam was given a garment of the Holy Priesthood as a sign of [an] endowment of power which he received from God [see Gen. 3:21]. Eve, his wife . . . . also was clothed in a garment of power" (BYU Speeches of the Year [Provo, UT: Brigham Young University Press], 4). One Jewish midrashim calls Adam's God-given clothing "the garments of the high priesthood" and a commentator on this and related documents points out that "while no single text explicitly says so, the tradition seems to have been that the holy garment [of Adam] went from Jacob to Joseph, to the Israelites who left Egypt, and eventually to the priests of the tribe of Levi" (The Harvard Theological Review, vol. 90, no. 2, April 1997, 172).

3. Ensign, November 1979, 43.

4. James R. Clark., comp., Messages of the First Presidency (Salty Lake City: Bookcraft, 1965), 1:260. In this official text the vestments are described as being "fine linen . . . glorious and beautiful," which is directly parallel to Exodus 28 verses 2 and 39 (Ex. 28:2, 39) where the temple clothing of ancient Israel is said to be made of "fine linen" and is designed to provide the wearer with "glory and . . . beauty." A connection between Hebrew and Mormon sanctuary raiment is thus unmistakable.

5. Ludlow, ed., Encyclopedia of Mormonism, 2:534.

6. First Presidency Letter, 10 October 1988, cited in Ensign, August 1997, 22. "The blessings that are related to this sacred privilege [of wearing the temple garment] depend on your worthiness and your faithfulness in keeping temple covenants. . . . When you wear it properly, [the garment] provides protection against temptation and evil" (First Presidency, True to the Faith: A Gospel Reference [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2004], 173). Elder Robert D. Hales: "In the temple . . . sacred covenants are made. These covenants, together with the wearing of sacred temple garments, strengthen and protect the endowed person against the powers of the adversary" (Ensign, November 1995, 34).

7. Ensign, October 2007, 20. "A commemorative garment is given with [the] ordinances" of washing and anointing (Ludlow, ed., Encyclopedia of Mormonism, 4:1444).

8. First Presidency, True to the Faith, 173.

9. Clark, comp., Messages of the First Presidency, 5:110.

10. Jacob Blumenthal and Janet L. Liss, eds., Etz-Hayim: Study Companion (New York: The Rabbinical Assembly, 2005), 268. There is at least one Jewish, Midrashic tradition--in tractate Bavli-Menachot 43a--stating that the temple priests and Levites were obligated to wear these marks on their garments as well as all the other Israelites, including women (see Judith Z. Abrams, Torah and Company [Teaneck, NJ: Ben Yehuda Press, 2006], 74).

11. Blumenthal and Liss, eds., Etz-Hayim: Study Companion, 268-70.

Sanctuary Vesture: A Brief Overview and Comparison

• deceitful – having a tendency or disposition to deceive, not honest, deceptive, misleading
• cunning – dexterous or crafty in the use of special resources (as skill or knowledge) or in attaining an end, characterized by wiliness and trickery
• duplicity – contradictory doubleness of thought, speech, or action; especially : the belying of one’s true intentions by deceptive words or action

The word comes from the Middle English gile, from Anglo-French.  It’s related to the Old English/French wigle or wigila, which refer to sorcery or witchcraft.  It’s also related to the Old English word wil or wile, meaning a trick.

Of course, one derivation of the word is beguile, which is the verb form of the word, meaning “to lead by deception, hoodwink (to deceive by false appearance)” or “to influence by trickery, flattery, etc.; mislead; delude.”

Another way to learn about the word is to see how it is used in the scriptures.  Here are a few examples:

• Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings…
  For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
  Who did no sin, neither was guile found in his mouth: (1 Peter 2:1, 21-22)
• Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. (Psalms 32:3)
• Keep thy tongue from evil, and thy lips from speaking guile. (Psalms 34:13)
• Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! (John 1:47)
• For our exhortation was not of deceit, nor of uncleanness, nor in guile: (Thessalonians 2:3)
• For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: (1 Peter 3:10)
• And in their mouth was found no guile: for they are without fault before the throne of God. (Revelations 14:5)

One of the most predominant uses of the word is in the beguiling of Eve in the Garden of Eden.  For an excellent treatment of this subject, I would recommend Jeffrey M. Bradshaw’s recent article on Meridian Magazine, “Was Eve Beguiled?“

What is Guile?

U.S. professional running champion, Bernard Lagat

It is fascinating to me all the places that I hear or see or read glimpses of temple theology, the “scattered fragments” of ritual tradition.  As Nibley found out, and taught extensively, these remnants are found all around us, everywhere.  My wife was listening to the radio on the way to the grocery store last week, and heard part of a program on Classical 89 that related to the Creation song.  She came home and told me about it, and I was immediately interested, and tracked down the transcription.  I’m still studying that, and will write about it soon.  But today, again, I was reading the February 2010 edition of Runner’s World, of all places, and came across references to ritual initiation and rites of passage. 

The story is about Bernard Lagat, a Kenyan-born world-class U.S. professional running athlete, who is a two-time Olympic medalist, has several World Championship titles, and several U.S. records in the 1500m, mile, 3000m, and 5000m races.  Just last week, Lagat set a record for number of victories in the Wanamaker Mile at the Millrose Games in New York, having won the race eight times (last week in 3 minutes 56.34 seconds).  Tonight, Lagat is trying to set a U.S. record in the indoor 5000m at the Reebok Boston Indoor Games, for which he’ll have to beat a time of 13:18.12, and which is also his debut in the indoor event.

The remarkable thing about Bernard Lagat, about which the article focuses, is the longevity of his athletic career.  While most athletes are able to train and compete well during roughly a five year window, Lagat is now in his 12th year of being ranked internationally as a short and middle-distance runner.  He is 35 years old, competing against runners a fraction of his age.  The 5000m indoor U.S. record he is trying to beat tonight was set last year by Galen Rupp, a 23-year-old.  It is almost unheard of to see an athlete who has been training and racing so long, and is still setting records.  The Runner’s World article points to his childhood as one of the integral aspects which projected this runner to a champion.

Bernard Lagat comes from an African tribal culture called the Nandi, in the Rift Valley Province of Kenya.  One of the historical traditions of the people has been their ability to run long distances without tiring.  A century ago, they would go on cattle raids which would take then hundreds of miles from their villages.  But the quality of the people that peaked my interest was their adolescent initiation into adulthood:

To make a man who can run a hundred miles on a bowl of ugali and a spurt of cow’s blood, the Nandi employed powerful means.  The most potent was ritual circumcision.  To come of age in much of East and South Africa, a boy between 12 and 20 must command himself to remain stoic while his foreskin is ceremonially cut away. “The boy’s face is carefully watched by the surrounding crowd of warriors and old men to see whether he blinks or makes a sign of pain,” Manners relates.  “Should he in any way betray his feelings, he is dubbed a coward and receives the name kipitet.” This is such a disgrace he may never be allowed to marry and set up his own household.

Boys are prepared with weeks of seclusion and instruction in the ways of the tribe. “Circumcision parallels what the military does to a draftee,” says 1972 Olympic 800-meter bronze medalist Mike Boit. “The elders shave his head, give him a new name, and subject him to rigorous discipline, all to remove his individuality and replace it with a new identity of toughness and obedience.” The result is men who do not shrink from the discomfort of running or much else.

Bernard Lagat followed the rituals of the Nandi:

… he was circumcised at 14.  “It is very true,” Lagat says, “that being Nandi was vital to what I became, and that has to do with being a man.  I went through my rite of passage in 1988.  Before that, I was a boy.  Before that, I was Bernard Kipchirchir.  After that time, men looked at me as a man.  After that, I could add ‘son of Lagat’ to my name. When you are no longer a boy, you have to be tough.  No matter how painful something is, you have to take it.  I saw that in both my parents.  I only had to observe them to learn toughness.  But the essential thing in Nandi society is not simply enduring.  It is also always finding a solution.”  One does not simply suffer in silence.  “You seek help from the elders.  A society with elders is healthy.  It’s not always that way in the West.“ 

These kinds of traditions among tribal people in all parts of the world are very similar.  An initiation, or rite of passage, takes place to pass from adolescence into adulthood.  While some aspects of these initiations can appear quite brutal, there are other elements which are profound, and ancient, including:

• they take a long time in preparation
• they are taught the Law of the people and of the religion
• they are sworn to rigorous discipline, virtue, and obedience
• they undergo physical changes in appearance
• they receive a new name
• they pass from one phase of life into another
• they become a full-fledged member of the society, and allowed to enter into marriage and other social orders
• they venerate the spirits of their ancestors

The Romanian historian and philosopher Mircea Eliade has added other interesting traits of these initiations:

• “this real valuation of ritual death finally led to conquest of the fear of real death.”
• “[initiation's] function is to reveal the deep meaning of existence to the new generations and to help them assume the responsibility of being truly men and hence of participating in culture.”
• “it reveals a world open to the trans-human, a world that, in our philosophical terminology, we should call transcendental.”
• “to make [the initiand] open to spiritual values.”

These initiations represent “above all the revelation of the sacred,” “by virtue of which adolescents gain access to the sacred, to knowledge, and to sexuality– by which, in short, they become human beings,” and in some cases, “in order to transcend their human condition and become proteges of the Supernatural Beings or even their equals”.

Just a few minutes ago Bernard Lagat set a new U.S. record in the men’s indoor 5000m race, with a time of 13:11.50, beating the previous record by 7 seconds.

Running Champion Bernard Lagat and Nandi Initiation

Book Cover

I just finished Dan Brown’s latest thriller, The Lost Symbol, which was published a few days ago on September 15th.  There has been a lot of anticipation surrounding this book, since 6 years have passed since the publication of his bestseller The Da Vinci Code, with 80 million copies sold worldwide to date.  Many wondered if Brown would repeat his success with this book, and while the jury is still out on the answer to that question, I must say that I’m personally fascinated by the material that Brown discusses in this novel.

As was predicted, the story centers around the subject of Freemasonry (or simply Masonry), which most people have heard of but know little about.  This is perhaps the reason Brown chose to explore this subject, one that was ripe for novelty in historical fiction.  However, as before, Brown branches out into a myriad of related subjects and connections, weaving a web of mystery and puzzles which must be solved once again by his favorite character, Robert Langdon.

But this is not going to be a review of the book.  There will be ample time for that, with more qualified critics analyzing the merits and faults of Brown’s work.  In addition, I don’t want to spoil anything while the pages are still wet.  I do quote some brief excerpts from the book below, but they are mostly circumstantial details, and won’t give much away about the plot, if anything.

What I do want to point out are some interesting general impressions I had while I read, particularly as they relate to me, my studies, and the LDS (Mormon) faith.  Call them synchronicities or coincidences, or just interesting tidbits, either way they have called my attention. 

The Apotheosis of Washington

Three months ago, on June 27, 2009, I wrote a short post about the painting that adorns the interior side of the dome of the U.S. Capitol Building rotunda.  That painting is called The Apotheosis of Washington, which surprisingly figures quite predominantly in Dan Brown’s book.  I had been watching a show called Secret America on Discovery, when they had mentioned the painting.  I immediately went online to find out more about it, and wrote about it on TempleStudy.com.  The strange thing is that it was a pretty obscure painting that not many people had heard about.

What’s even more interesting is that I mentioned the painting again just two weeks ago, on September 3.  A friend had told me about an ebook that had been written about the U.S. Capitol, and the painting of Washington filled the front cover.  It’s quite possible that people have been getting wind of the subject matter of Brown’s book for a while, making programs and books about the more esoteric aspects of Washington, D.C., and I picked up on some of that because of their relationship to the temple.  But it still surprised me to find that prior to The Lost Symbol‘s publication, I had written specifically about a painting which bookends and frames the plot of Dan Brown’s novel.

Why is the painting so predominant?  The book does a good job of explaining that, as well as my previous posts.  The painting depicts George Washington, one of our Founding Fathers, and first President, ascending into heaven to sit amongst the gods and becoming deified as one of them.  As theosis is a major theme of the book, man’s potential to become like god, it is no wonder that Brown used this painting as a central motif.

Theosis

Theosis, or deification, has always been a sticking point with critics of the LDS Church.  To these seemingly erudite scholars, a belief in theosis is likely the most heretical and blasphemous doctrine Mormonism could have possibly come up with – the idea that fallen and sinful man could rise to the stature of our God in heaven.  And to many modern-day Christians, it probably seems that way.  Fortunately, with some homework, you will quite literally find a plethora of references to the doctrine of theosis in the ancient world, including in Judaism and Christianity.  Indeed, even Jesus Christ himself declared that man had divine potential when he repeated the Psalm, “ye are gods,” to teach the Jews it was not blasphemous for him to call himself the Son of God (John 10:31-36; cf. Ps. 82:6).  Indeed, even the idea of “fallen” man indicates that he was once at a higher state, a state to which he can return through the atonement of Jesus Christ.  The Latter-day Saints believe that we are literally children of God, our Father in Heaven, and as His children we have the potential to become just as He is.

Dissertations and books have been written on the subject of theosis, and much more could be said.  Suffice it to say, for the present, that even Christianity’s most oft-quoted and beloved modern theologian, C. S. Lewis, once said the following:

It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship. . . 

The command "Be ye perfect" is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command. He said (in the Bible) that we were "gods" and He is going to make good His words. If we let Him--for we can prevent Him, if we choose--He will make the feeblest and filthiest of us into a god or goddess, dazzling, radiant, immortal creatures, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to Him perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful; but that is what we are in for. Nothing less. He meant what he said. 

Morality is indispensable: but the Divine Life, which gives itself to us and which calls us to be gods, intends for us something in which morality will be swallowed up. We are to be remade. . . . we shall find underneath it all a thing we have never yet imagined: a real man, an ageless god, a son of God, strong, radiant, wise, beautiful, and drenched in joy. 

Moreover, even entire semester university courses have been designed to teach on this particular, that there is a common theme throughout the works of C. S. Lewis, and that is “theosis… Christianity’s ultimate end is the deification of a person”.  One of my favorite lines in The Lost Symbol on this subject was a simple statement from Peter Solomon:

"A wise man once told me," Peter said, his voice faint now, "the only difference between you and God is that you have forgotten you are divine."

Mormon References

I want to take note of the two references to Mormonism in The Lost Symbol.  The first is on page 79:

"As are many equally improbable beliefs." Langdon often reminded his students that most modern religions included stories that did not hold up to scientific scrutiny: everything from Moses parting the Red Sea . . . to Joseph Smith using magic eyeglasses to translate the Book of Mormon from a series of gold plates he found buried in upstate New York. Wide acceptance of an idea is not proof of its validity.

This is somewhat of a backhanded compliment.  On the one hand, Langdon is saying that the stated origins of the Book of Mormon are improbable based on scientific scrutiny.  On the other hand, he compares the belief to Moses parting the Red Sea, quite a miracle and one which many millions of several different faiths believe was a literal reality.  What is interesting is that even though the stated origins of the Book of Mormon may not hold up to “scientific” scrutiny (and they probably never will), neither has science, or anyone else, been able to determine and explain the supposed actual origins of the complex book of 588 printed pages, produced in 60 some-odd working days, if it wasn’t translated as it claims.  It is like Dan Brown producing The Lost Symbol in 60 days, instead of 6 years, and that’s giving him extra time with 79 less pages to write.  Furthermore, there are references later in The Lost Symbol that indicate that the always incredulous Langdon might have began to think differently after his experiences.  Warren Bellamy teaches him:

“I've learned never to close my mind to an idea simply because it seems miraculous.”

The other reference to Mormonism is on page 438:

…all spiritual rituals included aspects that would seem frightening if taken out of context--crucifixion reenactments, Jewish circumcision rites, Mormon baptisms of the dead, Catholic exorcisms, Islamic niqab, shamanic trance healing, the Jewish Kaparot ceremony, even the eating of the figurative body and blood of Christ.

The exquisite irony here is that even Dan Brown took Mormon practices out of context by misstating our ritual.  Mormons practice baptisms “for” the dead, not baptisms “of” the dead.  It is precisely these kind of mistakes that make rituals appear frightening.  There are many who do not understand this LDS practice because they believe we somehow baptize literal dead corpses – “of” the dead.  I’m not exactly sure how the logistics of that would work, and it would require a host of exhumation permits, but it is far from actuality.  We baptize for, and in behalf of, people who have died without the opportunity of baptism.  Members of the Church research their own line of genealogy, and take names of ancestors to the temple so they themselves can perform proxy vicarious baptisms, in name only, for their deceased forebearers who did not have that chance in life.  We believe that those people have the opportunity to accept or reject the baptism performed for them in the afterlife.

Intelligences

I now want to take note of a few intriguing references to subjects that I did not know were thought about outside of the LDS Church; indeed, I have not heard them discussed outside an LDS context.  The first is “intelligences.”

After their discussion, Katherine had a strange notion. Her brother had mentioned the Book of Genesis and its description of the soul as Neshemah--a kind of spiritual "intelligence" that was separate from the body. It occurred to Katherine that the word intelligence suggested the presence of thought.

This was something that I thought was unique to LDS belief, the idea that the spirit is an “intelligence.”  Indeed, the Book of Abraham in the LDS canon teaches about intelligences:

21 I dwell in the midst of them all; I now, therefore, have come down unto thee to declare unto thee the works which my hands have made, wherein my wisdom excelleth them all, for I rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning; I came down in the beginning in the midst of all the intelligences thou hast seen.
22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;
23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. (Abraham 3:21-23)

Here, the Book of Abraham makes clear that intelligences, souls, and spirits, are all inter-related, and may be one in the same thing.  They are the “minds” of men and women before being born on the earth with physical bodies.  Interestingly, a few verses earlier the scriptures suggests that God is God because he is “more intelligent than they all” (Abr. 3:19).  This is a related theme to theosis taken up in the book, that it is the enlightened mind and exalted intelligence that eventually deifies man to become like God.  Katherine in the book goes so far as to say that “it was our minds that were created in the image of God”.  As far as the pre-mortal life is concerned, LDS belief would agree with her, but we also take it to the next logical conclusion, that what man now is, God once was, and that as God now is, man may be.  Consequently, we believe that God has a body of flesh and bones as tangible as man’s, albeit exalted and perfected (D&C 130:22).

Spirit Matter

Directly after discussing intelligences, Katherine explains her conclusion:

Noetic Science clearly suggested that thoughts had mass, and so it stood to reason, then, that the human soul might therefore also have mass. Can I weigh a human soul?…

Katherine recalled writing in her lab notes with a trembling hand: "There seems to exist an invisible 'material' that exits the human body at the moment of death. It has quantifiable mass which is unimpeded by physical barriers. I must assume it moves in a dimension I cannot yet perceive."

Again, LDS scripture indicates that spirit has mass:

7 There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes;
8 We cannot see it; but when our bodies are purified we shall see that it is all matter. (D&C 131:7-8)

This was a revelation received by the Prophet Joseph Smith in May of 1843.  I don’t know of any other religious faith that believes that spirit is matter, finer and more pure matter, but nonetheless has a mass.  Also notice, however, that the scripture says “spirit,” not “spirits,” and is therefore not necessarily exclusively describing spirit bodies.  It says “all spirit.”  Other early Mormon prophets taught that all space has life, and therefore all space has energy.  Another scripture tells us that “light proceedeth forth from the presence of God to fill the immensity of space – The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things” (D&C 88:12-13; cf. D&C 88:37).  All space has light.  All space has energy.  All space has matter.  All space has mass.  When our bodies (and minds) are purified we will see that it is so.

Ancient Mysteries

Of course, one theme mentioned time and time again throughout the book is the ancient mysteries.

"The Hand of the Mysteries is a formal invitation to pass through a mystical gateway and acquire ancient secret knowledge--powerful wisdom known as the Ancient Mysteries . . . or the lost wisdom of all the ages."

I’ve written about “the mysteries” before.  Suffice it to say that the mysteries spoken of in early Christians texts use the word to indicate certain initiation rites or sacraments.  Joseph Smith used the term “mysteries” to describe the ordinances of the temple, in association with the authoritative keys of the priesthood.

Plurality of Gods

The Lost Symbol also briefly notes:

God is found in the collection of Many . . . rather than in the One.

"Elohim," Langdon said suddenly, his eyes flying open again as he made an unexpected connection.

"I'm sorry?" Katherine was still gazing down at him.

"Elohim," he repeated. "The Hebrew word for God in the Old Testament! I've always wondered about it."

Katherine gave a knowing smile. "Yes. The word is plural."

Exactly! Langdon had never understood why the very first passages of the Bible referred to God as a plural being. Elohim. The Almighty God in Genesis was described not as One . . . but as Many.

"God is plural," Katherine whispered, "because the minds of man are plural."

On this subject, President Joseph Fielding Smith wrote:

It is perfectly true, as recorded in the Pearl of Great Price and in the Bible, that to us there is but one God. Correctly interpreted God in this sense means Godhead, for it is composed of Father, Son, and Holy Spirit. This Godhead presides over us, and to us, the inhabitants of this world, they constitute the only God, or Godhead. There is none other besides them. (1 Corinthians 8:5-6.) To them we are amenable, and subject to their authority, and there is no other Godhead unto whom we are subject. However, as the Prophet has shown, there can be, and are, other Gods.

Have we overlooked the fact that the scriptures, ancient and modern, hold out the promise to all those who are faithful and true to every covenant and obligation which the gospel places upon them that the reward will be that they shall become gods? Jesus taught this doctrine to the Jews. It is interwoven throughout all of our Standard Works. The promise has been made to all who are just and true, that they shall become sons and daughters of God, members of his household, (Ephesians 3: 14-15) “joint heirs with Jesus Christ,” (Romans 8:17) and entitled to the fulness of exaltation.

Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them. (D&C 132:20)

A Modern Worldview from Plato’s Cave

Lastly, four years ago, long before I started TempleStudy.com, I wrote a paper for Dr. Brent Strong’s History of Creativity course at Brigham Young University.  The final assignment of the course was to either do a project or write a paper that would exhibit big “C” creativity.  Big “C” creativity was contrasted with little “c” creativity.  Little “c” creativity was described as something that is creative on a personal level, something that gives you many personal “firsts.”  Big “C” creativity was something else entirely, something big enough to be creative on a world-wide level, something that was unique, valuable, had intent, and implementation excellence and continuance.  While this is not the place to explain fully what those terms meant, suffice it to say that big “C” creativity needed to be something other than your home-made weekend papier-mâché project.  It needed to be creative to the world.

I took the project seriously, and thought of many things I might be able to do.  Finally I decided to try to follow in the footsteps of my mentor, Hugh Nibley, and write something of real worth.  I’m glad I did, as it is probably one of the major catalysts that drove me to build this website.

What I wrote was “A Modern Worldview from Plato’s Cave.“  For a long time I had the impression that the world is not exactly as we see it.  Reading certain books on quantum mechanics, in particular, opened my eyes to a new level of reality.  Something else is going on in our world that we are just beginning to try to grasp, yet remains mind-boggling.  The interesting thing is that there were many parallels of the same theme manifest in many times, cultures, religions, and locations around the world.  The diversity of the theme I wanted to explore, to see if I could come to any conclusions of “why.”

The reason I bring this up now is that after having read The Lost Symbol, the subject of my paper four years ago bears upon some of the same subjects as the novel, namely Noetics, quantum mechanics, the power of the mind, enlightenment, and hidden secrets in the world.  Some of my paper almost reads as an extension of one of Katherine’s or Peter’s sermons from the book.  As I read The Lost Symbol, I couldn’t help but notice that I had studied some of these things before.

I have never published the paper I wrote, but today seems as good a day as ever, particularly in light of this new novel that will surely generate conversation on the topic for the foreseeable future.  Below is a link to a PDF of my paper.  I’ve also embedded it below for easy viewing.  It is about 50 pages in length. Please let me know your thoughts.

There will be much more to discuss about Dan Brown’s latest book. Do you have any insights about The Lost Symbol you’d like to share? Please discuss with us in the comments.

A Modern Worldview from Plato’s Cave (PDF)

Mormon Impressions of Dan Brown’s ‘The Lost Symbol’

The Tabernacle at Sunset - by Pat Marvenko Smith (click for larger view)

Note: I taught our Elders Quorum class today, and was assigned the topic of the Mosaic Tabernacle as a Temple.  Below are the notes and illustrations I used for my lesson.

Review of prior lesson on the exodus:

• Children of Israel escape Egyptian bondage (Ex. 14)
• Moses leads them out
• Parting of the Red Sea, Pharoah’s armies are drowned
• Lord begins to organize his people
• Manna rains down from heaven, sends Quail for meat (Ex. 16)
• Moses strikes the rock, and water comes out
• Lord covenants to Israel a peculiar treasure, a kingdom of priests, an holy nation (Ex. 19:5-6)
• 10 commandments and Mount Sinai (Ex. 20)
• The people start to refuse to become what the Lord had offered them – “Speak thou with us, and we will hear: but let not God speak with us, lest we die.” (Ex. 20:19).  Foreshadowing…
• Many instructions, laws, covenants, etc. are delivered to Moses, which he delivers to the people, who all answer with one voice, “Yes, we will be obedient (Ex. 24:3, 7)

Moses goes up Mount Sinai again to receive instructions for 40 days and nights (Ex. 24:18).  Matthew Brown – “As part of his ascension experience, Moses is said to have been washed, anointed, clothed in heavenly garments, called with names of honor, enthroned, and initiated into heavenly secrets”.  Joseph Smith noted that Moses received the “keys of the Kingdom,” and “certain signs and words”. 

Next 7 chapters are instructions to Moses of how to build the Tabernacle while he is at Sinai.  Meanwhile the children of Israel are at base camp without their prophet, and things start to go bad.

Preliminary considerations – The Tabernacle functioned under the Aaronic priesthood, and as such things are different than we would expect from a temple functioning under the Melchizedek priesthood.  But much of the symbolism and typology remains the same.

Also, because of the translation, editing, and copying of the Bible through many generations, particularly during Josiah’s reforms, the Old Testament has some interpolations and insertions of Aaronic priesthood as the dominant authority throughout much of its history, even before the golden calf.  Some things seem out of place, anachronistic, counterintuitive, or unlogical (see for example Ex. 33 verses 11 and 20).  Some biblical scholars have noted that these are likely the result of later editing and rewriting.

Schematic drawing comparing Garden of Eden to Mosaic Tabernacle. From Temples of the Ancient World, Donald W. Parry, ed. (click for larger view)

Exodus 25 – Tabernacle, Tabernacle of the Congregation, Tabernacle of Witness or Tent of Witness, literally “Tent of Meeting” – Read Ex. 25:8-9 (first mention of Tabernacle).  Translated from two Hebrew words:

Garden of Eden as a prototype for the Tabernacle – temple functioned as a reversal of the effects of the Fall, and include many of the symbols in reverse order, going from the profane to the sacred:

The schematic drawing attempts to depict the sacred landscape of Genesis in simplified form.  The first land to arise from the waters became the Mountain of the Lord, where the Lord created Adam.  It is from this divine center that creation begins and extends out in all directions.  The Hebrew for east means “faceward or frontward”; thus, driving Adam from before his face is part of the continuing eastward movement.  Once a year on Yom Kippur, the Day of Atonement, Adam’s eastward expulsion from the Garden is reversed when the high priest travels west past the consuming fire of the sacrifice and the purifying water of the laver, through the veil woven with images of cherubim.  Thus, he returns to the original point of creation, where he pours out the atoning blood of the sacrifice, reestablishing the covenant relationship with God.

Mosaic Tabernacle. From templebuilders.com (click for larger view)

Construction of the Tabernacle – Exodus 25-27 -

• Holy of Holies = Celestial
• Holy Place = Terrestrial (Garden?)
• Courtyard = Telestial
• Altar & Laver = sacrifice, obedience, baptism, washing
• Menorah = tree of life, the cross, the light of the world (Christ).. Fall
• Table of shewbread and wine = fruit of the tree of life, sacrament, flesh and blood of Christ.. Atonement
• Altar of incense = prayer, sacred ritual prayer, before the veil
• Veil = separation from God… we can rend through the rending of Christ’s flesh (Hebrews 10:19-20)
• Ark of the covenant = throne of God, immortality and eternal life

Aaron's holy garments (high priest). Diagram Illustrated by Janshen. (click for larger view)

Aaron’s holy garments (or all of Israel before their great sin) – Exodus 28 -

• Aaron’s garments consecrate him and allow him to minister as a priest. (Ex. 28:3).  Consecrate being translated from the Hebrew words meaning to “fill the hand” – sacrificial emblems, olive oil, incense.  The “filled hand” is a widespread sign of offering sacrifice.
• Breastplate (Ex. 28:4; includes many of the following items)
• Ephod = apron
  • Holman Bible Dictionary – “Priestly garment connected with seeking a word from God . . . In early OT history there are references to the ephod as a rather simple, linen garment, possibly a short skirt, apron, or loincloth.  It is identified as a priestly garment… From its earliest forms and uses, it appears that the ephod was associated with the presence of God or those who had a special relationship with God… There are references to a special ephod associated with the high priest.  It appears to have been an apron-like garment worn over the priest’s robe and under his breastplate… Woven of gold, blue, purple, and scarlet materials, it was very elaborate and ornate… The ephod was fastened around the waist by a beautiful and intricately woven girdle”.
• Robe
• Broidered (embroidered) coat = garment worn next to the skin
• Linen breeches (Ex. 28:42) = to cover nakedness; from the loins even unto the thighs they shall reach
• Mitre = a turban or round cap.  Something wrapped around with white linen.  Holman Bible Dictionary – “a type of headdress, probably a turban… In Zech. 3:5 the high priest Joshua received a clean mitre as a sign of the restoration of the priesthood”
• Girdle = sash – Holman Bible Dictionary – “An ornate sash worn by the officiating priests… to gird up one’s loins means literally to tuck the loose ends of one’s outer garment into one’s belt.  Loins were girded in preparation for running, battle, or for service for a master.  The call to ‘gird your minds’ means to be spiritually alert and prepared”.
• Bells on the hem (Ex. 28:35) = sound heard when he goes into the holy place, as an announcement
• Golden crown (Ex. 28:36) = HOLINESS TO THE LORD.  Taking upon him the name of the Lord, literally.
• Blue lace (Ex. 28:37) = a thread, a line, or cord; string to attach the crown, and secure it to the mitre.

Sons of Aaron (priests). (click for larger view)

Aaron’s sons garments – Ex. 28:40 -

• Coat
• Girdle
• Bonnet (hat or headdress)

Aaron and his sons were to be anointed, consecrated, and sanctified, and clothed in these holy garments so that they could minister in the priest’s office and come to the altar in the holy place. (Ex. 28:41-43; Ex. 29:29)

Exodus 29:4– “And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.”

Clothing in the garments of the priesthood – Exodus 29:5-6

Exodus 29:7– “Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.”

These things were done before the priests entered the holy place.  They were preparatory or initiatory ordinances to become ritually clean to serve in the Tabernacle.

Other offerings of animal sacrifices were offered on the altar.

The Tabernacle was to be a place of meeting the Lord and speaking with Him – Exodus 29:42-46 “This shall be a continual burnt offering throughout your generations at the door [veil?] of the tabernacle of the congregation before the Lord:  where I will meet you, to speak there unto thee.  And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory… And I will dwell among the children of Israel, and will be their God.  And they shall know that I am the Lord their God… that I may dwell among them: I am the Lord their God.”

All this was given to Moses while he was on Mount Sinai.  The children of Israel, meanwhile, were beginning to build idols, “which shall go before us” (Ex. 32).  Were desiring some intermediary to go before the Lord, now that Moses was gone, and they didn’t know if he was coming back (Ex. 32:1).

The Adoration of the Golden Calf, Nicolas Poussin, April 1633 (click for larger view)

Golden Calf!  Here is the turning point.  Moses comes down and breaks the tablets in his anger (Ex. 32:19, symbolic of the covenant being broken, literally).  The Lord chastises Israel for their great sin.  They will no longer be able to become a kingdom of priests – “Ye are a stiffnecked people: if I came up into the midst of thee in a moment, I would consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee” (JST Ex. 33:5; see also Ezek. 24:17, 23).  The children of Israel can no longer come into the presence of the Lord because of their wickedness, and breaking their covenants.  The Lord commanded the Israelites to remove their “ornaments” (Ex. 33:4-6).  Matthew Brown suggests that this might have been connected with the “robes of . . . glory” that the Israelites were required to remove.  “These robes may be related to the ‘garments . . . for glory’ (i.e. temple robes) worn by the Israelite priests”.  Here we see that all the people were preparing to wear the sacred robes, not just Aaron and his sons.  But they were now unworthy of them.

Brigham Young once took note:

If they had been sanctified and holy, the children of Israel would not have traveled one year with Moses before they would have received their endowments and the Melchisedec Priesthood.”

Moses, and later on Aaron, become the intermediary for the people (Ex. 33:7-11).  They would go before the face of God, not the people.  We get more insight into what happened here in the Doctrine and Covenants (D&C 84:17-27).

17 Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years.
18 And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God.
19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
20 Therefore, in the ordinances thereof, the power of godliness is manifest.
21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
22 For without this no man can see the face of God, even the Father, and live.
23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;
24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.
25 Therefore, he took Moses out of their midst, and the Holy Priesthood also;
26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb.

Moses goes back up the mountain to get the stone tablets again, but this time the covenant did not include the “everlasting covenant of the holy priesthood” that the people were not prepared to receive anymore (JST Deut 10:2).

1 And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. 2 But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. (JST Ex. 34:1-2)

For the rest of Israelite history until the coming of Jesus Christ, the temple performed its functions primarily through the Aaronic priesthood, the authority to perform outward and carnal ordinances, but not the authority to bring mankind into the presence of the Father.  Christ restored what was lost through Israel’s iniquity, brought back the higher priesthood, reacquainted man with his Father, and restored the ordinances through which mankind may come once again into the presence of God.  These ordinances have been restored again today.

Here is another schematic drawing of the Tabernacle.

(To see more Tabernacle illustrations see TempleBuilders.com.)

Mosaic Tabernacle as an Aaronic Temple

The sacred ceremonies in which new monarchs are crowned kings and queens in the United Kingdom have significant parallels to the LDS Mormon endowment. These traditions stem from ancient times in English history, and have remained relatively unchanged in form throughout ages. The most recent coronation ceremony was on June 2, 1953, when Queen Elizabeth II ascended to the throne. This ceremony took place in Westminster Abbey, a well-known ancient church in London, England, signifying that this was a religious ritual.

The reason for the parallels to the temple ordinances is clear. The LDS endowment is, likewise, a coronation ceremony in which members of the House of Israel (Church members) are promised to become kings and queens, priests and priestesses, and are given all the rights, privileges, knowledge, and wisdom necessary in order to make that promise a reality. By doing so, members of the House of Israel become one with Christ (John 17), and therefore receive all that Christ has been given, including a crown, a robe of righteousness, and a throne (Rev. 1:6; Rev. 2:10; Rev. 3:21). The endowment is ancient, being given to our first parents, Adam and Eve. Since that time it has gone through many stages of apostasy, corruption, assimilation, and adoption into many different forms and by many different people. But glimpses of the temple ordinances can still be seen in these practices.

There are several points of interest to take note of in the ceremony, summarized and listed below, when Queen Elizabeth II was initiated, anointed, and consecrated as the sovereign of the United Kingdom:

• A preparation of consecrated oil for the anointing, and a spoon, to be laid upon the altar of the church
• Archbishops already dressed in their Copes [a liturgical vestment or type of robe] and Mitres [ceremonial headdress or cap]
  
• When the Queen enters the west door of the Church, a Psalm is sung including Ps. 122:1-2, “I was glad when they said unto me: We will go into the house of the Lord. Our feet shall stand in thy gates: O Jerusalem.”
• Administration of an oath, including several questions and affirmative responses after each one by the queen such as “I am willing,” “I solemnly promise so to do,” “I will,” “All this I promise to do.”
• This oath is finalized by the queen going to the altar, kneeling on the steps, and in the sight of all the people as witnesses, laying her right hand on the Bible and saying the words, “The things which I have here promised, I will perform, and keep. So help me God.”
• A communion portion follows including quoting from the Bible. The leading clergy says some words including petitions to cleanse our hearts, grant wisdom to the queen, endure to the end, coming into thy kingdom through Christ, submitting to ordinances, and prayers of incense and uplifted hands as a sacrifice.
• The Archbishop says the following, “O Lord and heavenly Father, the exalter of the humble and the strength of thy chosen, who by anointing with Oil didst of old make and consecrate kings, priests, and prophets, to teach and govern thy people Israel: Bless and sanctify thy chosen servant ELIZABETH, who by our office and ministry is now to be anointed with this Oil, and consecrated Queen: Strengthen her, O Lord, with the Holy Ghost the Comforter; Confirm and stablish her with thy free and princely Spirit, the Spirit of wisdom and government, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness, and fill her, O Lord, with the Spirit of thy holy fear, now and for ever; through Jesus Christ our Lord. Amen.”
• The Queen disrobes of the crimson robe, and being thus “uncovered” approaches the altar where she will be anointed. [Other accounts talk about an anointing garment being used during the coronation, but I'm unsure if this was used for Queen Elizabeth II. It is described as a "plain white garment, put on like a coat, but fastened at the back"] The Dean of Westminster and the Archbishop anoint the Queen with oil with the spoon, and do so on various parts of her body including her hands, breast, and crown of her head. Blessings are pronounced upon each part as anointed, including “and after a long and glorious course of ruling a temporal kingdom wisely, justly, and religiously, you may at last be made partaker of an eternal kingdom, through the same Jesus Christ our Lord. Amen.”
• The Queen is then clothed with Majesty the Colobium Sindonis [a simple sleeveless white linen shift, also described as a loose undergarment, edged with a lace border] and the Supertunica [long flowing robe woven with national symbols and fastened by a sword belt] or Close Pall of cloth of gold, and a Girdle.
  
• Various tokens are brought forth for the Queen to handle, hold in specific hands, or wear while blessings are pronounced, including:
  • Spurs – “Hear our prayers, O Lord, we beseech thee, and so direct and support thy servant Queen ELIZABETH,”
  • Sword – “With this sword do justice, stop the growth of iniquity, protect the holy Church of God, help and defend widows and orphans, restore the things that are gone to decay, maintain the things that are restored, punish and reform what is amiss, and confirm what is in good order: that doing these things you may be glorious in all virtue; and so faithfully serve our Lord Jesus Christ in this life, that you may reign for ever with him in the life which is to come. Amen.”
  • Armills – “Receive the Bracelets of sincerity and wisdom, both for tokens of the Lord’s protection embracing you on every side; and also for symbols and pledges…”
  • Robe Royal & Stole Royal – “Receive this Imperial Robe, and the Lord God endue [endow] you with knowledge and wisdom, with majesty and power from on high; the Lord clothe you with the robe of righteousness, and with the garments of salvation. Amen.”
  • Orb – “Receive this Orb set under the Cross, and remember that the whole world is subject to the Power and Empire of Christ our Redeemer.”
  • Queen’s Ring – “Receive the Ring of kingly dignity, and the seal of Catholic Faith: and as you are this day consecrated to be our Head and Prince, so may you continue stedfastly as the Defender of Christ’s Religion; that being rich in faith and blessed in all good works, you may reign with him who is the King of Kings, to whom be the glory for ever and ever. Amen.”
  • Sceptre
  • Rod with the Dove
  • Crown
    
• “The Princes and Princesses, the Peers and Peeresses shall put on their coronets and caps, and the Kings of Arms their crowns; and the trumpets shall sound, and by a signal given, the great guns at the Tower shall be shot off.”
• Archbishop says, “God crown you with a crown of glory and righteousness, that having a right faith and manifold fruit of good works, you may obtain the crown of an everlasting kingdom by the gift of him whose kingdom endureth forever. Amen.”
• “And now the Queen having been thus anointed and crowned, and having received all the ensigns of Royalty, the Archbishop shall solemnly bless her: and the Archbishop of York and all the Bishops, with the rest of the Peers and all the people, shall follow every part of the Benediction with a loud and hearty Amen.”
• “And the Lord God Almighty, whose ministers we are, and the stewards of his mysteries, establish your Throne in righteousness, that it may stand fast for evermore. Amen.”
• The Archbishop approaches the queen, kneels, places his hands between the Queen’s, and with everyone else repeating and audibly replacing his name with their own, says “I, Geoffrey, Archbishop of Canterbury will be faithful and true, and faith and truth will bear unto you, our Sovereign Lady, Queen of this Realm and Defender of the Faith, and unto your heirs and successors according to law. So help me God.” This same pattern follows with many of the clergy.
• Communion is offered, with many associated prayers and blessings.

The full coronation ceremony can be read here, as I’m sure there are many things I missed. The parallels to the LDS temple endowment and other ordinances are stunning. If our learned critics desire to mock the Prophet Joseph Smith and the ordinances of the temple which were revealed and restored by the Lord Jesus Christ, I wonder if they would, at the same time, be prepared to point fingers at these solemn ceremonies of the coronation rites of one of our world’s most respected sovereigns and nations. I doubt the British people, the royal family, the Church of England, or Queen Elizabeth II would be amused at such defamations, not to mention those that are friendly to and honor such persons and establishments. Neither are members of the LDS Church pleased with the disparagement that often follows exposés of the temple. There exists nothing of sacredness in the mindset of such revilers.  Fortunately, the temple practices are in good company.

There are a few Youtube videos that show snippets of the Queen’s coronation ceremony, here, here, and here.

[via Jeff Lindsay]

U.K. Coronation Ceremony as an Endowment

The temples on earth are reflections of the temple in heaven. They mirror each other both in form and content. Consider the following points that I pull from Matthew Brown’s exceptional and classic book on the temple, The Gate of Heaven:

• John saw “the temple which is in heaven” (Rev. 14:15, 17; Rev. 15:5-8).
• Other scriptures also mention God’s heavenly sanctuary (Ps. 11:4; Rev. 7:15; Rev. 16:17).
• “There are a number of ancient Hebrew traditions that specifically state that God resides in a temple that is located in the center of the universe.”
• The earthly temples of Israel in ancient times were built after the same manner as the heavenly temple.

There are many more examples, both ancient and modern, that could be given which illustrate the existence of the heavenly temple, and most of them focus on the ascent one takes on their journey from mortality back to and through that temple to return to the throne of God.

The the last few days I’ve been pondering the existence of this temple and its role in our premortal life and journey into mortality. I have found that what we do on earth in the temple has striking parallels and resemblances to what occurred in the heavenly temple before the creation and our passage to this earth:

1. Initiation – the whole temple experience is a type of initiation, or preparation, for another stage in life. It prepares us for passage into a new realm, a new state of being, a new place of living. As earthly temples prepare us for the hereafter, so did the heavenly temple probably prepare us in our journey into mortality.
2. Garment – There is an early Christian hymn known as The Pearl which is found in the Acts of Thomas Judas the Apostle, and gives a story in which the person journeying from heaven into mortality must remove their “garment of light” in order to begin their earthly mission. Nibley notes that this garment represents “the preexistent glory of the candidate. When he leaves his earthly mission, it is laid up for him in heaven to await his return…. In some texts the garment is kept folded beneath the throne of God, awaiting the return of the owner”.
3. Priestly Robes – In addition to the “garment of light,” The Pearl also says that the candidate must also remove their “purple robe” to venture to this earth, which Nibley interprets as the “outer garment” or “garment of the high priest…. the white undergarment is the proper preexistent glory of the wearer, while the other is the priesthood later added to it”.
4. Ordinances Foreknown – As we’ve noted elsewhere, Dr. Skinner brings the excellent insight that “the ordinances of exaltation, including their general symbolism and specific tokens centering on the bodily sacrifice of Christ were in place and likely foreknown by us in our premortal existence”. If we had such a knowledge of the ordinances and its accompanying specifics, we must have participated in some form of the temple ordinances in that sphere in order to learn them.
5. Preparatory Redemption – The atonement of Jesus Christ was in operation even before the creation. During our primeval childhood in the mansions of our Father we made mistakes. It was a learning and growing process. As part of that process, there was a preparatory redemption of all the spirit children of God so that we would come to earth on a clean slate, having been redeemed from our premortal sins and from the fall of Adam and Eve, and being made completely innocent. Dr. Skinner provides us with a quote from Elder Orson Pratt:
   

   among the two-thirds [of God's spirit children] who remained, it is highly probably that, there were many who were not valiant . . . , but whose sins were of such a nature that they could be forgiven through faith in the future sufferings of the Only Begotten of the Father, and through their sincere repentance and reformation. We see no impropriety in Jesus offering Himself as an acceptable offering and sacrifice before the Father to atone for the sins of His brethren, committed not only in the second, but also in the first estate.

   Dr. Skinner adds,

   does that mean sin was to be found during that phase of our existence? It certainly seems possible…. Is it possible that the reason one-third of the Father’s children were cast out of his presence for rebellion is that they ultimately and finally refused to accept not just the role of Jesus as our Redeemer but also the means by which their rebellion could have been forgiven, namely the atonement of Jesus Christ, which was operative in our premortal existence? Perhaps..

   So there was some form of cleansing and remission of sin before passing to this earth.

6. First Principles of the Gospel – As mentioned above, in our premortal life there existed the same first principles of the gospel that exist here, namely, faith in the Lord Jesus Christ, and repentance.
7. Priesthood Foreordination – The priesthood has been in operation for all eternity, and existed in our premortal life with our Father. Dr. Skinner provides us a quote from President Joseph Fielding Smith,
   

   With regard to the holding of the priesthood in the preexistence, I will say that there was an organization there just as well as an organization here, and men there held authority. Men chosen to positions of trust in the spirit world held the priesthood.

   Dr. Skinner continues,

   Thus in the temple when we learn about such leaders as Peter, James, and John carrying out assignments while only Adam and Eve inhabited this newly formed earth, they could do so with perfect propriety, holding priesthood authority, because the priesthood was organized and functioning in premortality, before any of us were born into our second estate. The temple reflects reality.

   I would add, the heavenly temple reflects the earthly temple, even from premortality. Did many of us receive the priesthood in premortality? I would say that anyone who has received the priesthood in mortality probably received it first in premortality. So our foreordination to the priesthood was not just a foreknowledge of our receiving of the priesthood in mortality, but an actual receipt of the priesthood in some form while we were still there.

8. New Names – We have modern revelation which teaches us specifically that some people received new names when they came into mortality. We are taught that the premortal Jehovah received the name Jesus Christ in mortality. In the same fashion Michael received the name Adam. Gabriel received the mortal name Noah. It follows, logically, that we have each received a new name when we entered mortality, different than the one we used in our premortal home. As we’ve mentioned elsewhere, names are tied with phases of being, stages of life, and passage to different places.
9. Detailed Foreknowledge of Plan of Salvation – We are taught that our foreknowledge of Christ’s atonement, and God’s plan of salvation, was clear to such an extent that we all jumped for joy in exclamation of our acceptance in how we would be saved in mortality, and the path by which we would be enabled to return to God our Father (Job 38:7). We are also taught that we most likely participated with Christ and other noble and great ones in the preparation and creation of this earth (Abraham 3:24). This we probably did in exercising the priesthood authority we were given then, as mentioned above. We are taught and participate in these same principles of salvation, and taught about the creation, in earthly temples today.

So, what happened in the premortal heavenly temple? It appears that the order of things in the temple is the same yesterday, today, and forever. Perhaps this is why as we attend the temple more often, the veil becomes thinner, and the ordinances of the gospel become clearer. Perhaps we begin to recall those teachings we received first in another place and time.

Update 3/30/08: I began to read chapter 13 in Dr. Skinner’s book Temple Worship this afternoon for the first time, and was pleasantly surprised to find the very same sentiments expressed by Dr. Skinner as I wrote yesterday in this post:

Thus temples were foreordained and foreseen by God before we came to this earth. Perhaps we bring with us into mortality very faint memories, maybe even only wisps of thought, of our commitment to temples and temple worship made in premortality. Perhaps that is one of the reasons we feel we are returning home when we go to the temple…. We were acquainted with temples in our premortal heavenly home, and now they serve as a point of contact with everything that was good and right before we entered this fallen world.

The Premortal Heavenly Temple

Immediately after a new pope is elected, and accepts the election, he is asked by the Dean of the College of Cardinals, “By what name shall you be called?” The Pope-elect chooses the name by which he will be known from that point on. The senior Cardinal Deacon, or Cardinal Protodeacon, then appears on the balcony of Saint Peter’s to proclaim the new Pope, informing the world of the man elected Pope, and under which name he would be known during his reign.

I announce to you a great joy:
We have a Pope!
The Most Eminent and Most Reverend Lord,
Lord [forename],
Cardinal of the Holy Roman Church [surname],
who takes to himself the name [papal name].

Such was the procedure when Pope Benedict XVI was elected not long ago, his birth name originally being Joseph Alois Ratzinger.

But this practice is not confined to Catholicism. It has been noted in ancient Assyria, Judah, Egypt, Asia, and the United Kingdom, to name a few. When monarchs ascend to the throne in parts of Asia, they often discard their prince name, and take on a new name that they call a temple name. The reason for this is stated:

The name “temple” refers to the “grand temple” (太廟), also called “great temple” (大廟) or “ancestral temple” (ç¥-廟), where crown princes and other royalties gathered to worship their ancestors. On the ancestral tablets in the grand temple, it is the ruler’s temple names that are written there.

This practice has even made its way into literary and cinematic fiction, such as when Aragorn of J.R.R. Tolkein’s The Lord of the Rings is given the new name Elessar Telcontar by Galadriel when he ascends the throne of Gondor and Arnor. Or even more recent, when Padmé Naberrie of the Star Wars series is given a Name of State of Queen Amidala, and Anakin Skywalker becomes Darth Vader.

These are royal names, given because of a change in stature, state, status, or stage in life. More examples from the Bible could be given, such as when Abram is renamed Abraham before he becomes a father, and at the same time his wife Sarai becomes Sarah (Genesis 17).

A particularly poignant episode in Genesis 32 is when Jacob is renamed Israel by an angel after “wrestling” with it for some time during the night, as a sign of the covenant God made with him:

And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.
And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
And he said unto him, What is thy name? And he said, Jacob.
And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.
And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. (Genesis 32:24-30)

Such has a similar practice been passed on in the practices, customs, beliefs, and rites of initiation of many cultures and religions around the world.

The Pope Receives a New Name