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).

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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).

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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

Elijah Appearing In The Kirtland Temple, by Dan Lewis.

My father is on the High Council in the Riverton Utah Stake, and this past Sunday he was asked to speak in a ward about the temple and family history work.  He sent me his talk, and I thought it was good and thought provoking.  I thought you might like it too.  -Bryce

By Mark Haymond
November 15, 2009
Riverton 11th Ward

At the first of October, just last month, I had the privilege of traveling with other members of our stake and even President and Sister Higbee back to the important sites in early Church history. We visited the birthplace of Joseph in Sharon, Vermont. We visited Harmony, Pennsylvania, where the Prophet Joseph and Emma first lived after they were married. In the home in Harmony most of the Book of Mormon was translated and revelations were received. Just behind that home, not fifty yards, are the banks of the Susquehanna River where John the Baptist laid his hands on Joseph and Oliver's heads and the authority of the Aaronic Priesthood was bestowed upon them. While Joseph and Emma lived in Harmony, the Apostles Peter, James and John came to the earth and laid their hands on the heads of Joseph and Oliver and bestowed upon them the Melchizedek Priesthood and the holy Apostleship. 

We visited the Peter Whitmore farm where the Church was organized on April 6, 1830.

We walked in the Sacred Grove and experienced the sacred feeling that is there 189 years after the Father and Son appeared to Joseph in that grove. We experienced the place where Joseph was visited by the resurrected being Moroni who told Joseph about the Book of Mormon buried in the hill not far from his home. We climbed that hill, even the Hill Cumorah, where the golden plates lay hidden for fourteen centuries. We walked in the very rooms of the Grandin Print Shop where the Book of Mormon was first printed.

The last place we visited was Kirtland, Ohio. I was very impressed with Kirtland as I came to realize all that transpired there. The First Presidency and Quorum of the Twelve were first organized in Kirtland. The School of the Prophets was started there. Great manifestations of God happened there. Sixty-five revelations in the Doctrine and Covenants came to the Prophet while he lived in Kirtland, including the revelation to build the Kirtland Temple. This revelation came before the church was three years old.

The Church was new and the Saints were few when the Lord told Joseph to build him a house. It was while I was there in Kirtland that I came to realize that temples, temple worship, and Family History work have been a central reason for the Restoration of the gospel from the very beginning of the Restoration.

This might seem obvious to us but it may be so obvious that we don't think about it. We seem to focus on the concept that the gospel was restored so we can become members of the true Church and be taught the true gospel, and temple work for the living and the dead is just another component of the Restoration. But, it started to become clear to me that this is not the correct way to view temples and family history work. The Prophet Joseph explained to us that the very purpose of the gathering of the Saints and the Restoration of the gospel was the building of temples.

Joseph said,

What was the object of gathering the Jews, or the people of God in any age of the world?… The main object was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose.

It was the design of the councils of heaven before the world was, that the principles and laws of the priesthood should be predicated upon the gathering of the people in every age of the world....

It is for the same purpose that God gathers together His people in the last days, to build unto the Lord a house to prepare them for the ordinances and endowments, washings and anointings, etc.

So, why the gathering of the Saints? So that there would be enough people with the right skills and enough resources to build a temple. What part did temple building play in the Restoration of the gospel? It has been a central reason from the very beginning.

Elder John A. Widtsoe, former member of the Quorum of the Twelve Apostles, explained this. He said,

When Joseph Smith was commissioned to restore the Gospel and to re-establish the Church of Jesus Christ, the building of temples and temple worship became almost the first and last issue of his life...  The main concern of the Prophet Joseph Smith in the restoration of the Gospel in these latter days was the founding, building, and completion of temples in which the ordinances "hid from before the foundation of the world" might be given.

In last month's Ensign, in an article entitled “Blessings of the Temple,” Elder Robert D. Hales of the Quorum of the Twelve quoted Joseph Smith,

The Church is not fully organized, in its proper order, and cannot be, until the Temple is completed, where places will be provided for the administration of the ordinances of the Priesthood.

So, the Saints have been gathered, and the gospel restored, so that temples could be built. Why? So that we could receive the ordinances of the Priesthood that have been hid from before the foundation of the world. But not only this. It was so that the "promises made to the fathers" could be fulfilled.

God the Father made "promises" to our "fathers" in the flesh, and in fact to everyone in the human family.  God the Father's family, in the pre-mortal life, was promised that even if they lived on the earth when the gospel was not here in its fullness, and therefore priesthood authority would not be here, they would still have the opportunity to hear the gospel.  Missionaries would be sent to everyone in the spirit world, and once taught the gospel they would be able to have ordinances performed for them even though they would not have a body. The hosts of heaven shouted for joy at the prospect (Job 38:7). This "promise to the fathers" is apparently one of the major features, facets, concepts and reasons why God the Father wanted to restore the fullness of the gospel and the power of the priesthood.

Elder Widtsoe explained,

…the Lord declared repeatedly to the Prophet that unless temples were built and used, the plan of salvation could neither be in full operation nor fully accomplished...  The plan of salvation for eternal beings involves the principle that God's work with respect to this earth will not be complete until every soul has been taught the Gospel and has been offered the privilege of accepting salvation and the accompanying great blessings which the Lord has in store for his children. Until that is done the work is unfinished.

Let's think about what happened from the beginning of the Restoration.

In the very first visit of Moroni to Joseph Smith, Moroni quoted a modified version of Malachi 4:5

Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord. (D&C 2:1)

We know that Elijah was commissioned to bring the sealing power back to the earth which he did to the Prophet Joseph in the Kirtland Temple on April 3, 1836 (D&C 110). That sealing power is used in temples to seal families together and in fact all the binding and sealing work in the temple is done because of the authority brought back to the earth by Elijah.

Moroni also quoted the next verse in Malachi to Joseph with some modification.

And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. (D&C 2:2)

This is an obvious reference to temple work and family history work. This statement was made by Moroni in the very first visit to Joseph of a heavenly messenger after the visit of the Father and Son. Temple and Family History work must be very important for Moroni to tell Joseph about the "promises made to the fathers" right then in his first visit.

The Lord was anxious to get on with the work of fulfilling "the promises made to the fathers" right from the very beginning of the Restoration. He pressed the early Saints to build temples almost before they had enough people or resources to even build temples. Thus the "gathering" in the early Church from England and other places was commanded so that there would be people enough with skills enough to build temples.

Soon after the Saints arrived in Kirtland the Lord told Joseph to build Him a temple. One of the major reasons for the building of the Kirtland temple was so that there would be a special place for Elijah to come back to restore the sealing power of the priesthood.

The Prophet Joseph arrived in Nauvoo in 1840. In January 1841 the Lord again told the prophet to build a temple. The doctrine of baptism for the dead was revealed to Joseph in Nauvoo and the Lord explained that a suitable place needed to be built to perform these baptisms. Thus, a baptismal font for baptisms for the dead was built in the Nauvoo temple.

I am a product of the gathering for the purpose of building temples. My own Great Great Great Grandfather, William Warner Player, was among them. He and his family joined the Church in England in about 1840. They were the products of the missionary efforts of Brigham Young, Heber C. Kimball and others in England. He was a skilled stone mason. He felt the need to gather with the Saints in America. After arriving in Nauvoo he quickly began working on the temple. His skills were great and he became the chief stone mason on the original Nauvoo Temple. This made him, effectively, the construction manager of the temple. He personally worked on the baptismal font and supervised the construction of the remainder of the temple.

Almost the first thing Brigham Young did after the Saints entered the valley was to designate the place for the temple. But this wasn't enough. The Salt Lake Temple was going to take 40 years to build, which is a long time. The Lord wanted to get on with temple work for the "fathers" so he had the Saints build temples in St George, Manti and Logan, all completed before the Salt Lake Temple.

As further evidence of the importance of fulfilling the "promises made to the fathers," think about the first thing Christ did after his crucifixion. Upon entering the spirit world he organized the missionary force to teach the gospel to those who had never heard it (D&C 138). That missionary force had operated in the spirit world for 1800 years. Everyone who heard and accepted the gospel would need the ordinances of salvation performed for them. By the time the Church was restored in 1830 there must have been a large backlog of people waiting for their temple work to be done.

No wonder fulfilling "the promises made to the fathers," the building of temples, and the performing of temple ordinances has been a central reason for the Restoration of the gospel from the very beginning. Temple work is not an incidental part of the Restoration. It is a critical reason for the Restoration.

It continues to be critical to God's plan to this day. All of the prophets continue to stress the importance of temples and temple work. President Howard W. Hunter was only the President of the Church for a short season. But, during the time he was president he repeatedly stressed the temple.

President Hunter said,

It is the deepest desire of my heart to have every member of the Church worthy to enter the temple. It would please the Lord if every adult member would be worthy of--and carry--a current temple recommend. The things that we must do and not do to be worthy of a temple recommend are the very things that ensure we will be happy as individuals and as families.

Let us be a temple-attending people. Attend the temple as frequently as personal circumstances allow. Keep a picture of a temple in your home that your children may see it. Teach them about the purposes of the house of the Lord. Have them plan from their earliest years to go there and to remain worthy of that blessing.

Temples are being built increasingly faster. The Lord said, "I will hasten my work in its time” (D&C 88:73). We all know that temple building and temple work was central to the work of President Gordon B. Hinckley. When President Hinckley became President of the Church on March 12, 1995 there were about 50 temples operating throughout the world. Today, just fourteen years later, there are 130 operating temples, with many more announced and under construction. Five more temples were announced by President Monson at the last General Conference.

The Lord continues fulfilling His promises made to the fathers. It continues to be central to the Father's plan. In fact it is growing in importance and it is hastening in its speed.

What part do temples and temple work play in our lives? In Elder Hales article in last month's Ensign he said, "The temple endowment blessings are as essential for each of us as was our baptism". The Prophet Joseph Smith said,

Let me assure you that these are principles in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, as... they without us cannot be made perfect - neither can we without our dead be made perfect. (D&C 128:15)

We speak of the Atonement of Jesus Christ as having two parts. First, the suffering and sacrifice and resurrection of Christ broke the bands of death for every person who lives, who has lived, and who will yet live on the earth (Alma 11:40-41). Every person will be resurrected because of the sacrifice and resurrection of Christ. But, the Atonement of Christ also makes it possible for us to be forgiven of our sins and be worthy to live in the presence of the God. Christ said, "I the Lord am bound when ye do what I say, but when ye do not what I say ye have no promise" (D&C 82:10). If we obey Him, He will apply his atoning sacrifice on our behalf, cleanse us of our sins, and allow us to live in the presence of God. But, we don't just want to be with God. We want to be like God. This is what the gospel teaches us. The Lord said,

In the celestial glory there are three heavens or degrees; And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; And if he does not, he cannot obtain it. He may enter into the other, but that is the end of his kingdom; he cannot have an increase. (D&C 131:1-4)

We don't just want salvation, we want exaltation. In order to be like God we must receive the ordinances of exaltation. Those ordinances are received in the temple including the crowning ordinance of the gospel, sealing in the new and everlasting covenant of celestial marriage.

In order for God to fulfill his "promises made to the fathers" we must be involved in the work that is obviously so important to Him--temple work. To be involved we must make ourselves worthy to enter the temple, keep ourselves worthy and then return often to do the work for our fathers to whom the promises were made.

Surely what Elder Widtsoe said is even more true today than it was when he said it.

We need more workers to accomplish the wonderful work... for all I know, the day may come... when we shall keep the temples open twenty-four hours a day. We need more converts to temple work, drawn from all ages, from the young, from the middle-aged, and from the rich and poor, from among the busy and those of leisure. The time has come, I verily believe... to bring into active service all the people, of all ages. From the children doing baptisms, to the aged grandparents doing endowments for the dead, all the members of the family, if we do our duty well, must be brought into the work. Temple work is quite of as much benefit to the young and the active, as it is to the aged, who have laid behind them many of the burdens of life. The young man needs his place in the temple even more than his father and his grandfather, who are steadied by a life of experience; and the young girl just entering life needs the spirit, influence and direction that comes from participation in the temple ordinances... Temple work is for the young and the middle aged and for the aged for all and not for one specialized, separated class within the Church.

In addition to receiving the temple ordinances for ourselves, we must search out our ancestors, our "fathers," and receive the ordinances for them or submit their names to the temple so the work can be done for them.

The Lord is increasingly hastening his work of identifying those who have gone before. Family history work is increasing. The spirit of Elijah has already made genealogy research the most popular hobby throughout the land. Even among those who are not members of the Church, or especially among those who are not members of the Church, people are searching out their fathers like never before.

The Lord is making it increasingly easy to find and submit their names to the temples. The temples are being built throughout the world. They must be filled with the names of our fathers to whom the promises have been made. In August 2008 Elder Robert D. Hales gave a devotional address at BYU. In his talk he said that computer technology has been given to man to hasten the work of the Lord done in temples. Elder Hales said that,

…in the 1970's, Elder Theodore H. Burton presented the concept of computers being used for family records and research. “He was even bold enough to teach and proclaim that the computer technology was given to man for his use to hasten the day of family history, genealogy and temple work.” His proclamation was met with reservations about the size and expense of computers for personal use and how few Latter-day Saints would be able to afford or operate them. Other concerns were their complexity how to make them compatible with temple records. “All seemed to be reasonable reservations for their time,” he said, yet, “today, we are embarking on a new era of family history computer technology.”

Elder Hales then explained the New Family Search program.

Those reservations back in the 1970's are not true today. Many of us have computers and the work of finding our fathers has never been easier. The New Family Search program has just been unveiled here in our own stake [Riverton Utah Stake]. As of the first of November we can now do Family History work right from the comfort of our homes like never before.

All of us are now encouraged to go to the new web site new.familysearch.org, register by entering our member ID number and our confirmation date, and then start learning and using this powerful tool for fulfilling the "promises made to the fathers." If you do not know your member ID number or confirmation date you can obtain them from the ward clerk.

There are easy to follow tutorials right on the web site that will teach us what to do and how to do it. We don't have to be computer experts or genealogy experts. If we need help our Ward Family History consultants will help us. If we don't have a computer the ward house has a Family History room with people ready to help us. The Church has prepared the new Temple and Family History Course. In clear and easy to follow steps the work is explained.

The New Family Search program combines and replaces the ancestral file, the IGI (the International Genealogical Index) and Temple Ready. From the comfort of our own computer we can now:

• Add, correct, and manage family histories online
• See what temple work needs to be done for ancestors
• Prepare names for temple ordinance work at home over the internet
• Easily see ordinance information and status or work in progress
• Significantly reduce duplication or research and ordinance work
• Correct personal submissions/data in real time
• Work collaboratively with family members and relatives
• Find living relatives not known to exist
• Print temple ordinance sheets at home and then take them to the temple to do the ordinances

After we do the ordinances in the temple we can go home and check the New Family Search again and by the time we sit down at our computer the temple ordinance information will be updated in the computer.

We have three basic temple and family history responsibilities:

1. Receive our own temple ordinances and help immediate family members receive them.
2. Hold a current temple recommend and attend the temple regularly.
3. Participate in Family History work.

Family History work involves a simple process:

1. Gather information to identify your ancestors.
2. Record information about your ancestors in the New Family Search to link them into families.
3. Perform temple ordinances for your ancestors who have not yet received them.

The Lord does not expect us to submit thousands of names to the temple. Start with the pedigree chart in the Temple and Family History Course materials.

Much of the information on the pedigree chart can be filled out right from our own memory or records at home, or the memories of other family members. Fill out the information and submit it in the New Family Search. This will update the information about you and your family. You may find much of this information already there. Just complete it and then go on.

If you are the only member of the Church in your family it is important that you start there. If you and your family have been Church members for generations it is important that you start there.

Our youth who enjoy so much texting with their cell phones can do indexing work right from their cell phones or computers in their spare time and put their text messaging skills to work. So can the adults.

Our lives will be blessed for engaging in this work.

President Higbee last week in stake general priesthood meeting, and again while giving instructions to the High Council for preparing this talk, said that worshipping in the temple is the way we will protect ourselves in the difficult days ahead.

Elder Vaughn J. Featherstone, emeritus member of the Seventy, gave similar counsel:

The season of the world before us will be like no other in the history of mankind. Satan has and will unleash every evil, every scheme, every blatant vile perversion ever known to man in any generation. Just as this dispensation is the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world; wealth cannot provide it, enforcement agencies cannot assure it, membership alone in this Church will not guarantee it.

As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us... Before the Savior comes the world will darken. There will come a time when even the elect will begin to lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure through their faith in Christ and within the temple walls. I believe the Saints will come to the temples not only to do vicarious work but to find a God-given haven of peace. The true and faithful Latter-day Saints will long to bring their children to our temples for safety's sake... There will be greater hosts of unseen beings in the temple. Joseph told the brethren, "And I beheld that the temple was filled with angels" (History of the Church, vol. 2, page 428). I believe prophets of old as well as those in this dispensation will visit the temples. Those who attend the temples will feel their strength and companionship. We will not be alone in our temples.

Endowed faithful members of the Church who keep all their covenants including the sacred coverings will be safe as protected behind temple walls.

Everyone is being asked to participate in this great eternity spanning effort. Temples are now more accessible than ever before. Family History, i.e. genealogy work, is now more popular than ever before. Getting the names of our "fathers" in to the temple so their ordinances can be done is now easier than ever before.

God will fulfill "the promises made to the fathers."

The Promises Made to the Fathers

Elder John A. Widtsoe (1872-1952)

Occasionally you encounter a talk or book or article that is a classic.  Elder John A. Widtsoe‘s talk on “Temple Worship” given at a meeting of the Genealogical Society of Utah at the Assembly Hall in Salt Lake on October 12, 1920, is one of those talks.  There are portions of this talk that many will recognize that are still frequently quoted today in connection with the temple.  His treatment of the temple is fairly basic, yet it is powerful in its plainness and insight.  Elder Widtsoe has given us a lot to ponder here.

Thank you, Steve, for sharing this talk with us! – Bryce

Temple Worship

My brethren and sisters, when those in charge of this work were planning the program, I urged upon them that they do not call this meeting for the Assembly Hall. I felt sure the congregation would be so small that we would all be unhappy. I am happily disappointed; and I am quite sure that neither the drawing power of Joseph Fielding Smith nor myself is the cause of this large attendance, but that the conviction in the hearts of the Latter-day Saints that all that pertains to temples and to temple work, to the salvation for the dead, is of tremendous worth. I regret, of course, that Elder Joseph Fielding Smith is not here tonight. I am sorry for those of you who came to hear him speak, for you will have to come again, because he speaks tomorrow. He is filling an important engagement, and we simply exchanged evenings. I regret, however, for my own sake, that he is not here, because what I have to say needs as a background the splendid talk that he has for us. He will deal with the spirit and the mission of Elijah. I was asked to speak about temple worship. He was to take up the great generalization, the great body of principles upon which this work rests; and I was to take one small part of the application of the work, for my theme. I feel just a little embarrassed to speak on temple worship without the background of Elder Smith’s discourse. I am embarrassed also because I realize how utterly impossible it is to deal with so vast and comprehensive a subject in the few moments that I can take tonight, especially in the presence of so many of you who have spent your lives in temple service and who understand the subject so well. But, like you I am willing to obey orders and to do the best I can; and with the assistance of your faith and your prayers, I shall try to discuss with you some of the high points pertaining to temple worship which all should understand, whether we have received the blessings of the temple or whether we are candidates for temple blessings. It is to be an elementary, non-technical discussion. 

Section Two

If an apology were needed for speaking on temple worship, I would simply call your attention to Section 2 of the Doctrine and Covenants, the first recorded revelation of the Lord in these latter days, through the Angel Moroni to Joseph Smith.

“Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord;

“And he shall plant in the hearts of the children the promises made to the fathers and the hearts of the children shall turn to their fathers;

“If it were not so, the whole earth would be utterly wasted at his coming.”

Some day, no doubt, this Society will call us together and devote one evening or more to a discussion of this magnificent revelation its meaning, historical and doctrinal. Almost the first words of the Lord to the Prophet Joseph Smith, when as a boy he was called to restore the gospel of Jesus Christ, dealt with the subject that we are discussing throughout this week; and almost the last words spoken by God to the prophet before the prophet’s death, as far as we can tell, dealt with the same subject.

Present Increased Interest in Temple Work

There is at present an unusual increased interest in temple activity. Our temples are crowded. The last time I attended the Salt Lake Temple I was a member of the third company. One started early in the morning, one late in the forenoon, and my company started about 2 o’clock in the afternoon. It was about 6 p. m. before we had completed the day’s work.

The number of temples is also increasing. The Hawaiian temple has only recently been dedicated; the Cardston temple is being rushed to completion, the Arizona temple is being planned and numerous communities in the Church are anxiously waiting and praying for the time that they may have temples.

There is a renewed spirit in behalf of temple work, not because people are wealthier than they were before, nor because temples are more accessible, but because the time has come for more temple work to be done. The spirit is abroad among the people, and those who are honest in heart and understand the Gospel of Jesus Christ, are willing to give their time and means more liberally in behalf of temple work.

Opposition and Blessings from Temple Work

In view of this great temple activity, we may well prepare ourselves for opposition. There never yet has been a time in the history of the world when temple work has increased without a corresponding increase in the opposition to it. Some three or four years after the pioneers came to this valley, President Brigham Young said it was time to begin the building of a temple; and some of the old timers here will probably remember that thousands of the Saints dreaded the command, because they said, “Just as soon as we lay the cornerstone of a temple, all hell will be turned loose upon us and we will be driven out of the valleys.” President Young thought that was true, but that they also would have, if temple work were undertaken, a corresponding increase in power to overcome all evil. Men grow mighty under the results of temple service; women grow strong under it; the community increases in power; until the devil has less influence than he ever had before. The opposition to truth is relatively smaller if the people are engaged actively in the ordinances of the temple.

Temple Work for All the People

We need more workers to accomplish the wonderful work that was outlined last night at the reception given by the First Presidency. Even three companies a day in each temple will not be enough; we shall have to organize four, or five, and for all I know, the day may come, unless we build more temples, when we shall keep the temples open twenty-four hours a day. We need more converts to temple work, drawn from all ages, from the young, from the middle-aged, and from the rich and poor, from among the busy and those of leisure. The time has come, I verily believe, in this new temple movement, to bring into active service all the people, of all ages. From the children doing baptisms, to the aged grandparents doing endowments for the dead, all the members of the family, if we do our duty well, must be brought into the work. Temple work is quite of as much benefit to the young and the active, as it is to the aged, who have laid behind them many of the burdens of life. The young man needs his place in the temple even more than his father and his grandfather, who are steadied by a life of experience; and the young girl just entering life needs the spirit, influence and direction that comes from participation in the temple ordinances. If I say nothing else tonight that will linger, I hope you will remember that temple work is for the young and for the middle aged and for the aged for all and not for one specialized, separated class within the Church organization.

Historical Distribution of Temples

What is a temple? According to the ordinary definition, it is any place set apart for sacred purposes and dedicated to a sacred purpose a house of God.

All people of all ages have had temples in one form or another. When the history of human thought shall be written from the point of view of temple worship, it may well be found that temples and the work done in them have been the dominating influence in shaping human thought from the beginning of the race. Even today political controversies are as nothing in determining the temple of a people, as compared with religious sentiments and convictions, especially as practiced in the temples of the people.

In every land and in every age temples have been built and used. In China, age old with four thousand years of written history; in India; on the islands of the sea; in South America; in North America; in Africa and in Australia; everywhere there are evidences of the existence and use of temples.

Temples of the Priesthood

There is a fairly complete history of some of the temples of the priesthood, the temples built by the chosen people of God. There are evidences that even in patriarchal days, in the days of Adam, there was the equivalent of temples, for the priesthood was held in its fulness, as far as the people needed it; and there is every reason to believe that from Adam to Noah, temple worship was in operation. After the flood the Holy Priesthood was continued; and we have reason to believe, in sacred places, the ordinances of the temple were given to those entitled to receive them.

When Israel was in Egypt, the Priesthood was with them, and we may believe from certain sayings of the Scriptures that Israel had in Egypt a temple or its equivalent, the mysterious “testimony”. When Israel was in the wilderness temple worship was provided for, for the Lord said to the Prophet Joseph (D&C 124:38):

“For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.”

In the tabernacle (or temple) of the wilderness, the ordinances of God’s house were given to a certain extent, as least, as we give them today.

I need not review with you the history of the temples of Israel, the temple of the wilderness of “tabernacle of the congregation,” later placed at Shiloh; the temple of Solomon; the temple of Zerubbabel after the captivity; the restoration of this temple by Herod, and so on. We need simply remember that the story of ancient Israel, the chosen people of God, centers upon their temples.

The Book of Mormon indicates that from about 600 years B. C. until about 35 or 40 years A. D., temples, under the authority of the holy priesthood, were found on this continent. Nephi says distinctly that he proceeded to gather up all the precious things of the people and to build a temple according to the pattern of the temple of Solomon.

Temple Worship Eternally a Part of the Gospel

When Joseph Smith was commissioned to restore the Gospel and to re-establish the Church of Jesus Christ, the building of temples and temple worship became almost the first and last issue of his life. The temple site in Independence, dedicated shortly after the organization of the Church; the building and completion of the Kirtland temple and the wonderful things that happened there; the building of the Nauvoo temple and the giving of endowments in the temple after the death of the Prophet; the dedication of other temple sites and many revelations concerning temples, indicate, altogether, that the main concern of the Prophet Joseph Smith in the restoration of the Gospel in these latter days was the founding, building, and completion of temples in which the ordinances “hid from before the foundation of the world” might be given. In fact, the Lord declared repeatedly to the Prophet that unless temple were built and used, the plan of salvation could neither be in full operation nor fully accomplished.

Let me suggest that the reason why temple building and temple worship have been found in every age, on every hand, and among every people, is because the gospel in its fullness was revealed to Adam, and that all religions and religious practices are therefore derived from the remnants of the truth given to Adam and transmitted by him to the patriarchs. The ordinances of the temple in so far as then necessary, were given, no doubt, in those early days, and very naturally corruptions of them have been handed down the ages. Those who understand the eternal nature of the gospel planned before the foundation of the earth understand clearly why all history seems to revolve about the building and use of temples.

Eternal Nature of Man

To understand the meaning of temple worship, it is necessary to understand the plan of salvation and its relation to temple worship. The human race were “in the beginning with God,” and were created spiritual beings in a day before the arrival upon this earth. Mankind is here because of its acceptance of the Plan of Salvation, and satisfactory pre-existent lives. We have won the right to be here; we have not been forced to come here; we have won our place upon the earth. We shall pass into another sphere of existence, and shall continue upward and onward forever and forever, if we obey the high laws of eternal existence.

The plan of salvation for eternal beings involves the principle that God’s work with respect to this earth will not be complete until every soul has been taught the Gospel and has been offered the privilege of accepting salvation and the accompanying great blessings which the Lord has in store for his children. Until that is done the work is unfinished.

Men frequently ask when the last day shall come and when the earth shall go through its great change. Men attempt uselessly to figure out the dates of the coming events from the sayings of Daniel and the other prophets. We know that the Lord will come when we are ready to receive him; that is when we have done the work he required of us; not before, not later; but when the labor of the day has been accomplished, the present day will end and a new stage of action will be set. When the work assigned to the earth children has been done in accordance with the Plan of Salvation, the Lord will remember his promises, and the end of the earth, which is the beginning of a new day of advancement, will occur.

We who travel the earth journey are working out an eternal problem. An endless journey is ours, the earth life is a fraction of it; the purpose is unending.

Conditions of Eternal Progress

It has been ordained that to follow the path God has laid out for us, we must have faith, we must repent, and we must show our obedience by going into the waters of baptism, and then as our great reward we shall receive the gift of the Holy Ghost. Some people, having obeyed these first principles, believe their work done. They have found entrance into the Church, they are members of God’s chosen people what more need they? In fact, however, the gift of the Holy Ghost, according to the Prophet Joseph Smith, is a promise of increasing intelligence, it is a beginning of things to be. It is a promise of larger, fuller knowledge, of something new, more wonderful, and vaster, in its intent and purpose than anything that we have known before. It is a promise of growth into a larger life and a larger condition of life. In my opinion, the gift of the Holy Ghost which implies a promise of added intelligence is realized in part at least in the worship and ordinances of the temples of the Lord. The request of the soul, which leads a man into obedience of the first principles, is answered by one method through the institution of the eternal ordinances which all the faithful may enjoy.

Salvation vs. Exaltation

Through obedience to the first principles of the Gospel, and a subsequent blameless life, a person may win salvation for himself. But in God’s kingdom are many gradations, which lead to exaltation upon exaltation. Those who hunger and thirst for righteousness and labor for the fulfillment of the promise involved in the gift of the Holy Ghost will advance farther than those who placidly sit by with no driving desire within them. Temple worship is an avenue to exaltation in God’s kingdom.

God’s Definition of a Temple

God’s definition of a temple is given over and over again in this good book, the Doctrine and Covenants. A temple is a place in which those whom he has chosen are endowed with power from on high. And what is power? Knowledge made alive and useful that is intelligence; and intelligence in action that is power. Our temples give us power a power based on enlarged knowledge and intelligence a power from on high of a quality with God’s own power.

Purposes of Temples

This is accomplished through the various purposes of temples. A temple is a place where God will come; a place where the pure in heart shall see God; a place where baptisms for the dead are performed; a place where the endowment of the priesthood is given; a place where the keys of the priesthood are committed in abundance; and a place where many other wonderful things may occur and should occur and in fact do occur.

Communion of God and man. It is a great promise that to the temples God will come, and that in them man shall see God. What does this promised communion mean? Does it mean that once in a while God may come into the temples, and that once in a while the pure in heart may see God there; or does it mean the larger thing, that the pure in heart who go into the temples, may, there by the Spirit of God, always have a wonderfully rich communion with God? I think that is what it means to me and to you and to most of us. We have gone into these holy houses, with our minds freed from the ordinary earthly cares, and have literally felt the presence of God. In this way, the temples are always places where God manifests himself to man and increases his intelligence. A Temple is a place of revelation.

Baptisms for the Dead. Baptism for the dead will be discussed in all probability tomorrow night by Elder Smith. The ordinance of baptism for the dead fits into the scheme of salvation. It is an acknowledgement of itself that the whole plan is eternal, and that the past, the present and the future are parts of one continuous whole. Were the life of man discontinuous there would be no need of labors for the dead.

Sealings. Sealings, for time and eternity, have the purpose of tying together father and son, mother and daughter, the living and the dead, from age to age. In addition it emphasizes the authority of the priesthood. No merely earthly power could accomplish a union of a condition of this earth with a condition beyond this earth; a person of this life with a person of the life hereafter, or of the life before. When man contemplates the full meaning of the sealing ordinance if I may call it an ordinance he is overwhelmed with the boundless power that it implies and the weight of authority that it represents. The mere words of sealing may be easily spoken at the altars of the holy temples, but they are so full of meaning that any man with even a particle of imagination who witnesses or participates in the sealing ordinance must be overcome with the feeling of responsibility and opportunity and enjoyment that it carries with it.

The endowment. In the wonderful section 124, of the Doctrine and Covenants, the Lord has described the work to be done in the temples, including the holy endowment:

“For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead–

“For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. . . .

“For therein are the keys of the holy priesthood ordained, that you may receive honor and glory. . . .

“And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?

“For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.

“Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name.”

At first reading the full meaning may not be clear, yet in these few verses lie the germs of practically everything that belongs to and is done in the house of the Lord. Dr. James E. Talmadge, under authority of the Church, has also discussed the meaning of endowment, in the book called The House of the Lord. I will read a part of it.

“The Temple Endowment, as administered in modern temples, comprises instruction relating to the significance and sequence of past dispensations, and the importance of the present as the greatest and grandest era in human history. This course of instruction includes a recital of the most prominent events of the creative period, the condition of our first parents in the Garden of Eden, their disobedience and consequent expulsion from that blissful abode, their condition in the lone and dreary world when doomed to live by labor and sweat, the plan of redemption by which the great transgression may be atoned, the period of the great apostasy, the restoration of the Gospel with all its ancient powers and privileges, the absolute and indispensable condition of personal purity and devotion to the right in present life, and a strict compliance with Gospel requirements.

“As will be shown, the temples erected by the Latter-day Saints provide for the giving of these instructions in separate rooms, each devoted to a particular part of the course; and by this provision it is possible to have several classes under instruction at one time.

“The ordinances of the endowment embody certain obligations on the part of the individual, such as covenant and promise to observe the law of strict virtue and chastity, to be charitable, benevolent, tolerant and pure; to devote both talent and material means to the spread of truth and the uplifting of the race; to maintain devotion to the cause of truth; and to seek in every way to contribute to the great preparation that the earth may be made ready to receive her King the Lord Jesus Christ. With the taking of each covenant and the assuming of each obligation a promised blessing is pronounced, contingent upon the faithful observance of the conditions.

“No jot, iota, or tittle of the temple rites is otherwise than uplifting and sanctifying. In every detail the endowment ceremony contributes to covenants of morality of life, consecration of person to high ideals, devotion to truth, patriotism to nation, and allegiance to God. The blessings of the House of the Lord are restricted to no privileged class; every members of the Church may have admission to the temple with the right to participate in the ordinances thereof, if he comes duly accredited as of worthy life and conduct.”

In no part of the temple service is the spirit of the purpose of temple worship so completely shown as in the endowment.

Internal Evidence of Veracity

I desire to leave with you as the next thought that the work done in temples brings to those of pure and sincere hearts the evidence of its veracity. This is said in view of the question so often asked, is there anything in the temple ordinances themselves that speaks for their truth.

The temple ordinances encompass the whole plan of salvation as taught from time to time by the leaders of the Church, and elucidate matters difficult of understanding. There is no warping or twisting in fitting the temple teachings into the great scheme of salvation. The philosophical completeness of the endowment is one of the great arguments for the veracity of the temple ordinances. Moreover, this completeness of survey and expounding of the Gospel plan, makes temple worship one of the most effective methods of refreshing the memory concerning the whole structure of the Gospel.

Another fact has always appealed to me as a strong internal evidence for the truth of temple work. The endowment and the temple work as revealed by the Lord to the Prophet Joseph Smith (see also Doctor Talmage’s The House of the Lord) fall clearly into four distinct parts: the preparatory ordinances, the giving of instructions by lectures and representations; covenants; and, finally, tests of knowledge. I doubt that the Prophet Joseph, unlearned and untrained in logic, could of himself have made the thing so logically complete. The candidate for the temple service is prepared, as in any earthly affair, for work to be done. Once prepared he is instructed in the things that he should know. When instructed, he covenants to use the imparted knowledge, and at once the new knowledge, which of itself is dead, leaps into living life. At last, tests are given him, whereby those who are entitled to know may determine whether the man has properly learned the lesson. The brethren and sisters who go through the temple should observe all these things and recognize the wonderful coherence and logical nature of the carefully worked out system, with a beginning and an end, fitting every known law of God and nature, which constitutes temple worship.

The wonderful pedagogy of the temple service, especially appealing to me as a professional teacher, carries with it evidence of the truth of temple work. We go to the temple to be informed and directed, to be built up and to be blessed. How is all this accomplished? First by the spoken word, through lectures and conversations, just as we do in the class room, except with more elaborate care, then by the appeal to the eye by representations by living, moving beings; and by pictorial representations in the wonderfully decorated rooms (as any one may see in Dr. Talmage’s book.) Meanwhile the recipients themselves, the candidates for blessings, engage actively in the temple service as they move from room to room, with the progress of the course of instruction. Altogether our temple worship follows a most excellent pedagogical system. I wish instruction were given so well in every school throughout the land, for we would then teach with more effect than we now do.

For these reasons, among many others, I have always felt that temple work is a direct evidence of the truth of the word reestablished by the Prophet Joseph Smith. It may be that the temple endowment and the other temple ordinances form the strongest available evidence of the divine inspiration of the Prophet Joseph Smith.

Objections to Temple Worship

I said near the beginning of this address that with any increase in temple activity we must expect a new and vigorous opposition to temple work, from evil forces, which however will be wholly subdued if the work is continued. This opposition will not wholly come from without; some will come from within the Church. Unfortunately, that is also a natural law. Young people and sometimes older people, will question this or that thing about the temple service. “Is this or that necessary?” “Is this or that thing reasonable?” “Why should I do this or that?” Even though such questions should be needless, it is best to answer them, especially if they are asked by those who are untrained and inexperienced, and therefore unable to think clearly for themselves.

Why a House?

The objection is sometimes raised that a house is not needed for temple worship. “Why should a house be required, when God is everywhere, the God who made the trees and the mountains and the valleys?” “Why should God require the poor saints in Illinois and Ohio and Missouri, to build temples at tremendous expense?” Of course the Lord does not need a house, and temple work may be done elsewhere than in a house. The Lord has specifically stated that under certain conditions the temple endowment may be given on the tops of the mountains, but as men multiply upon the face of the earth, it will be increasingly difficult to conduct temple worship, except in especially dedicated places away from the multitude and the chaos and the rattle and the disturbance of ordinary life.

The holy endowment is deeply symbolic. “Going through the temple” is not a very good phrase; for temple worship implies a great effort of mind and concentration if we are to understand the mighty symbols that pass in review before us. Everything must be arranged to attune our hearts, our minds, and our souls to the work. Everything about us must contribute to the peace of mind that enables us to study and to understand the mysteries, if you choose, that are unfolded before us. We would not give our family dinners out of doors, in the crowd; why should anyone ask us to do our most sacred work in the face of the crowd.

Sacred vs. Secret

Some young persons do not like temple work “because the things done in it are secret, and we do not believe in secret things, we want to stand in the sunshine.” In fact, there is nothing secret about the temple. I have found nothing secret in or about our temples; I have found many things that are sacred. There is a vast difference between things secret and things sacred the thing hidden away from the light, and the thing sacred, which plays in the light and is protected from darkness and impurity and all unworthy conditions.

God has declared that he will not enter a defiled temple, whether that temple be the body of a man or a dedicated grove or a mountain top, or a house, like the temple on these grounds. The Holy Spirit will withdraw from a defiled place. People who have no faith in temple worship, who desire simply as tourists to inspect unsympathetically our holy house, in spite of themselves defile it. We desire to present our temple ordinances to those who are believers. Moreover, visitors in temples would interfere with the procedure of the work. Of itself there is no reason why at proper times the temple may not be inspected.

Covenants and Promises

Many young people object to temple work because, “We must make covenants and promises and we do not like to be tied; we want full freedom.” This objection arises from a misunderstanding of the meaning of covenants. Knowledge become serviceable only when it is used; the covenant made in the temple, or elsewhere, if of the right kind, is merely a promise to give life to knowledge, by making knowledge useful and helpful in man’s daily progress. Temple work, or any other work, would have no meaning unless accompanied with covenants. It would consist simply of bits of information for ornament; the covenant gives life to truth, and makes possible the blessings that reward all those who use knowledge properly; or the penalties that overtake those who misuse knowledge. That knowledge of itself is valueless, and that its use or misuse brings about inevitable results are the a b c of every scientific laboratory. The electric current properly used lights this building; improperly used, it may go through the body of the man and leave death behind. Unused, the electric current is to the man as if it were not. Penalties and rewards hang upon the use of knowledge.

Lack of Beauty

Others say that the temple ordinances are unbeautiful. Some young man ready for a mission, or some young lady just married says “It is unbeautiful, I did not enjoy it.” Again the misunderstanding. They have gone through the temple looking at the outward form and not the inner meaning of things. The form of the endowment is of earthly nature, but it symbolizes great spiritual truths. All that we do on this earth is earthly, but all is symbolic of great spiritual truths. To build this temple, earth had to be dug, wood had to be cut; stone was quarried and brought down the canyon. It was dusty and dirty work and made us sweat it was of this earth yet it was the necessary preparation for the mighty spiritual ordinances that are carried on daily in this magnificent temple. The endowment itself is symbolic; it is a series of symbols of vast realities, too vast for full understanding. Those who go through the temple and come out feeling the service is unbeautiful have been so occupied with the outward for, as to fail to understand the inner meaning. It is the meaning of things that counts in life.

Symbolism

This brings me to a few words concerning symbolism. We live in a world of symbols. We know nothing, except by symbols. We make a few marks on a sheet of paper, and we say that they form a word, which stands for love, or hate, or charity, or God or eternity. The marks may not be very beautiful to the eye. No one finds fault with the symbols on the pages of a book because they are not as mighty in their own beauty and the things which they represent. We do not quarrel with the symbol G-o-d because it is not very beautiful, yet represents the majesty of God. We are glad to have symbols, if only the meaning of the symbols is brought home to us. I speak to you tonight; you have not quarreled very much with my manner of delivery, or my choice of words; in following the meaning of the thoughts I have tried to bring home to you, you have forgotten words and manner. There are men who object to Santa Claus, because he does not exist! Such men need spectacles to see that Santa Claus is a symbol; a symbol of the love and joy of Christmas and the Christmas spirit. In the land of my birth there was no Santa Claus, but a little goat was shoved into the room, carrying with it a basket of Christmas toys and gifts. The goat of itself counted for nothing; but the Christmas spirit, which it symbolized, counted for a tremendous lot.

We live in a world of symbols. No man or woman can come out of the temple endowed as he should be, unless he has seen, beyond the symbol, the mighty realities for which the symbols stand.

Corruptions of Temple Worship

Many apostates have tried to reveal the ordinances of the House of the Lord. Some of their accounts form a fairly complete and correct story of the outward form of the temple service; but they are pitiful failures in making clear the eternal meaning of temple worship and the exaltation of the spirit that is awakened by the understanding of that meaning. Such attempts are only words; symbols without meaning. Is anything more lifeless than a symbol of an unknown meaning?

Such attempted improper revelations of temple worship have led in all ages to corruptions of temple ordinances. The fact that such corruptions of ordinances and ceremonies have always existed is a strong evidence of the continuity of temple worship, under the priesthood, from the days of Adam. Sister Gates handed me this afternoon a quotation from a book that she had picked up, in which it is related that Moses adopted a holy garment from Jethro, which he wore, and in turn communicated it to his brother Aaron, who adopted it and who in turn communicated it to the priests of Israel; from whom in turn it was taken in some form by the priests of false gods. Such corruptions of temple worship are found everywhere; but they are poor lifeless imitations, symbols from which the meaning has been wrested.

The Revelation of the Temple

If we are correct in believing that the blessings obtained in the temples of the Lord are a partial fulfillment, at least, of the promise made when the Holy Ghost, who is a Revelator, is conferred upon man, it would be expected that temple ordinances would be in the nature of a revelation to those who participate. Certainly the temple is a place where revelations may be expected.

But whether in the temple or elsewhere, how do men receive revelations? How did the Prophet Joseph Smith obtain his first revelation, his first vision? He desired something. In the woods, away from human confusion, he summoned all the strength of his nature; there he fought the demon of evil, and, at length, because of the strength of his desire and the great effort that he made, the Father and the Son descended out of the heavens and spoke eternal truth to him. So revelation always comes; it is not imposed upon a person; it must be drawn to us by faith, seeking and working. Just so; to the man or woman who goes through the temple with open eyes, heeding the symbols and the covenants, and making a steady, continuous effort to understand the full meaning, God speaks his word and revelations come. The endowment is so richly symbolic that only a fool would attempt to describe it; it is so packed full of revelations to those who exercise their strength to seek and see, that no human words can explain or make clear the possibilities that reside in the temple service. The endowment which was given by revelation can best be understood by revelation; and to those who seek most vigorously, with pure hearts, will the revelation be greatest. I believe that the busy person on the farm, in the shop, in the office, or in the household, who has his worries and troubles, can solve his problems better and more quickly in the house of the Lord than anywhere else. If he will leave his problems behind and in the temple work for himself and for his dead, he will confer a mighty blessing upon those who have gone before, and quite as large a blessing will come to him, for at the most unexpected moments, in or out of the temple will come to him, as a revelation, the solution of the problems that vex his life. That is the gift that comes to those who enter the temple properly, because it is a place where revelations may be expected. I bear my personal testimony that this is so.

In temple worship, as in all else, we probably gain understanding according to our differing knowledge and capacity; but I believe that we can increase in knowledge and enlarge our capacity, and in that way receive greater gifts from God. I would therefore urge upon you that we teach those who go into the temples to do so with a strong desire to have God’s will revealed to them, for comfort, peace, and success in our daily lives, not for publication, or for conversation, but for our own good, for the satisfying of our hearts.

Preparation for Temple Worship

Colonel Willard Young said last night, in casual conversation, that we should give more attention to preparing our young people and some of the older people, for the work they are to do in the temple. He is undoubtedly right in his view. It is not quite fair to let the young girl or young man enter the temple unprepared, unwarned, if you choose, with no explanation of the glorious possibilities of the first fine day in the temple. Neither is it quite fair to pass opinion on temple worship after one day’s participation followed by an absence of many year. The work should be repeated several times in quick succession, so that the lessons of the temple may be fastened upon the mind.

Conclusion

The beginning and the end of the Gospel is written, from one point of view, in Section 2 of the Book of Doctrine and Covenants. If I read this section correctly, the work which in part has been committed by the Church to this Society is the keystone of the wonderful Gospel arch. If this center stone is weakened, and falls out, the whole arch falls into a heap of unorganized doctrinal blocks. It is a high privilege for young or old to be allowed to enter the House of the Lord, there to serve God and to win power.

I hope that temple worship will increase in our midst, that we shall have a finer understanding of its meaning, and that more temple may be built to supply the demands of the living and the dead, and to hasten the coming of the great day of the Lord.

May the Lord bless us in this work, I ask in the name of Jesus. Amen.

(John A. Widtsoe, “Temple Worship,” The Utah Genealogical and Historical Magazine, Vol. XII, 1921, 49-64. Link.)

Temple Worship by Elder John A. Widtsoe

William Weeks Nauvoo Temple architectural plan. (Click for larger view)

It is my honor and pleasure to introduce a new guest blogger to TempleStudy.com, Matthew B. Brown.  Many of you may already be familiar with the great work of this historian, scholar, and author.  If you are not, I heartily recommend his work to you. One of my favorite books on the temple is by Br. Brown, The Gate of Heaven: Insights on the Doctrines and Symbols of the Temple.  A big thanks to Br. Brown for sharing his insights with us here on TempleStudy.com.  -Bryce

Guest Blogger: 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 serves 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 has also been featured on TV and radio programs as well as at a number of seminars and symposiums.

On 19 January 1841 the Lord issued an important revelation through the Prophet Joseph Smith which is now known as Doctrine and Covenants section 124.¹ There are many verses within this revelation where the Lord describes concepts associated with the Nauvoo temple. These concepts can be placed under five general categories so that they can be more easily evaluated: The Lord's People, The Lord's Commands, The Lord's House, The Priesthood, and The Ordinances. This article is calculated to help students of the past more accurately understand what (and how much) the Lord revealed about the temple in Nauvoo, Illinois by the first month of the year in 1841. It is also designed to show intriguing connections between the Mormons who lived in the first half of the nineteenth century and what took place among the covenant people of the biblical period. 

The Lord's People

In the temple-related material recorded in D&C 124 the Lord uses two different terms to identify the group to whom He is speaking. In verses 39 and 40 He calls them "my people" while in verses 25, 29, and 31 He describes them as "my saints." In either case, the idea receiving emphasis is that they are the Lord's possession--they belong to Him. This notion of belonging to the Lord is tied in the Old Testament to being in a covenant relationship with Him (see Ex. 19:5)² and being a "holy people" (Deut. 14:2). Indeed, one word translated as "saint" in the Old Testament is the Hebrew qadosh (meaning 'holy')³ and another is hasid (meaning 'godly'),⁴ while in the New Testament it is the Greek hagios (also meaning 'holy').⁵

It should be noted that the phrase "my people" was utilized in an ancient Hebrew formulary when a covenant relationship was being formed. It was said by Deity with regard to the participating parties, "I will be their God, and they shall be my people" (Ezek. 37:27; emphasis added). Notice that in the rest of this passage from the book of Ezekiel the Lord states, "my tabernacle" or temple "shall be with them." This should be compared to Revelation 21:3 where it is said, "Behold, the tabernacle of God is with men, and He will dwell with them [cf. D&C 124:27; Ex. 25:8, 29:45], and they shall be His people, and God Himself shall be with them [cf. D&C 124:28], and be their God."

The Lord's Commands

It is interesting to note that there are nine temple-related commands given to the Saints, by the Lord, in the 124th section of the Doctrine and Covenants. And it seems to be more than a mere coincidence that these directives are closely matched by what is said about the temple on the pages of the Old Testament.

1. LDS: The Lord said, 'send out messengers' (see D&C 124:26). ISRAELITES: Solomon sent his servants to talk to king Hiram about the temple project (see 1 Kgs. 5:1-6).
2. LDS: The Lord said, 'gather the Saints' (see D&C 124:25). ISRAELITES: there was a gathering in order to build the temple (see 1 Chr. 22:2).
3. LDS: The Lord said, 'assemble construction materials' (see D&C 124:26-27). ISRAELITES: there was a divine command to take an offering of construction materials (see Ex. 25:1-7).
4. LDS: The Lord said, 'build a temple' (see D&C 124:31). ISRAELITES: The Lord said, "let [the children of Israel] make me a sanctuary" (Ex. 25:8).
5. LDS: The Lord said, 'raise it to my name' (see D&C 124:27, 40). ISRAELITES: The Lord said, "build the house unto my name" (1 Kgs. 8:19, 44, 48 and 1 Kgs. 5:5).
6. LDS: The Lord said, 'erect it in a particular place' (see D&C 124:43). ISRAELITES: God commanded the building of a temple in a particular city (Ezra 1:2).
7. LDS: The Lord said, 'bestow ritual elements upon certain individuals' (see D&C 124:95, 97)⁶. ISRAELITES: The Lord said, 'bestow specific rituals on certain individuals' (see Ex. 29:1).
8. LDS: The Lord said, 'assign priesthood officers' (see D&C 124:144). ISRAELITES: The Lord assigned priesthood officers (Ex. 28:1).
9. LDS: The Lord said, 'construct rooms for priesthood officers inside of the temple' (see D&C 124:145). ISRAELITES: Solomon's temple included a courtyard for the priests (see 2 Chr. 4:9) and the revelatory temple design recorded in the book of Ezekiel had chambers for the priests (see Ezek. 40:45-46).

Since two of the commands above come from verse 26 in section 124 it is interesting to make note of specific Old Testament parallels associated with this passage. The Doctrine and Covenants verse reads: "And send ye swift messengers, yea, chosen messengers, and say unto them: Come ye, with all your gold and your silver, and your precious stones, and with all your antiquities; and with⁷ all who have knowledge of antiquities, that will come, may come, and bring the box-tree, and the fir-tree, and the pine-tree, together with all the precious trees of the earth." Mention of 'swift messengers' being sent out to members of a scattered nation can be found in Isaiah 18:2. The invitation to 'come' together for the purpose of temple construction is matched by words found in Exodus 36:2. The building materials listed in D&C 124:26-27 (gold, silver, brass, iron, wood, stones) goes right along with what is said in Exodus 25:2-3, 5, 7 and 1 Chronicles 22:14. Even the same types of wood to be used in the construction process are repeated in Isaiah 60:13. Finally, there is the curious reference in D&C 124:26 to persons who have "knowledge of antiquities." A match in wording can be found in Exodus 31:3 and Exodus 36:1-2 where the temple builders are said to be filled with "knowledge" of workmanship necessary for carrying out their task. By checking a popular English dictionary from the early nineteenth century one discovers that "antiquities" includes "edifices,"⁸ and so it may be that the Lord is indicating in verse 26 that it will be useful for the modern temple constructors in Nauvoo to possess knowledge about the ancient temples of the Bible.

The Lord's House

In addition to what has already been demonstrated above, there are connections to be ascertained between the way the Nauvoo Temple is described in the Doctrine and Covenants and the descriptions of Israelites temples in the Old Testament. Consider the exacting parallels and the proposed links in the following five categories.

Pattern:

• design details provided by the Lord (D&C 124:42 / Ex. 25:9, 40)

Character:

• place of holiness (D&C 124:39, 44 / Ex. 28:36, 29:43)
• place of honor and glory (D&C 124:34 / 1 Chr. 16:27)
• place of revelation (D&C 124:39 / Ex. 29:42)
• place of dwelling for Deity (D&C 124:27 / Ex. 25:8)
• dedicated to the Lord's name (D&C 124:40 / 1 Kgs. 8:16-20)

Materials:

• built of precious stones, woods, and metals (D&C 124:26-27 / 1 Chr. 29:2)

Objects:

• water receptacle [implied by "washings" rite] (D&C 124:39 / Ex. 40:30-32)
• oil receptacle [implied by "anointings" rite] (D&C 124:39 / 1 Kgs. 1:39)
• "font" (D&C 124:29) which matches the form of the Solomonic "sea" (2 Chr. 4:15)

Divisions:

D&C 124 includes direct and indirect evidence for contemplated spacial divisions inside of the Nauvoo Temple and these divisions have counterparts within biblical sanctuaries. The "most holy" place⁹ mentioned in verse 39 of section 124 is an unmistakable reference to the Holy of Holies in the Tabernacle built by Moses and the Temple constructed by king Solomon (see Ex 26:33-34; 1 Kgs. 6:16, 19). The reference to an "assembly" in D&C 124:39 may possibly be connected with the assembly that was commanded to meet at the door of the Tabernacle proper--which served as the entryway into the Holy Place of the temple (see Num. 10:1-3). Sacrifice is likewise mentioned in the 39th verse of section 124 and since sacrifice in the Israelite temple took place at the altar (see Isa. 56:7) which was situated out in the courtyard of the complex (see Ex. 40:33) verse 39 seems to make an allusion to both the outermost space and the central ritual object which was placed there.

The Priesthood

The Lord discusses the priesthood and related subjects in several verses of D&C 124. He provides a lengthy list of the officers of His priesthood (see vv. 123-144)¹⁰ and directs that rooms be built for them within His temple (see v. 145).¹¹ The Lord also indicates that He is naming these priesthood holders and their respective offices so that they may "hold the keys thereof" and thereby legitimately engage in the work of governing and perfecting the Saints (vv. 123, 143). The Lord further reveals that "the keys of the holy priesthood" are "ordained"¹² specifically for the temple (v. 34) and He will show the Prophet Joseph Smith "all things pertaining to . . . the priesthood" of His holy house (v. 42), even all things connected with "the fulness of the priesthood" (v. 28).¹³

In D&C 124:39 the Lord makes a connection between Latter-day Saints and the ancient "sons of Levi" or Israelite temple priests (see Deut. 21:5, 31:9). The Old Testament states that it was "the sons of Levi . . . [who] did the work for the service of the house of the Lord" (1 Chr. 23:24). More specifically, they made offerings unto the Lord (see Mal. 3:3) and "c[a]me near to the Lord to minister unto Him" (Ezek. 40:46). Because the ancient sons of Levi ministered within the temple precincts they were required to wear "holy garments"--the pattern of which was revealed by the Lord Himself (Ex. 28:1-4).

The Ordinances

When the temple priests of ancient Israel received their sacral clothing during their induction into office they also participated in several rituals. Included among these rites were washing with water (see Ex. 29:4, 40:30-32) and anointing with oil (see Lev. 8:30). These very same ordinances were prescribed by the Lord for his modern temple ministers in the 124th section of the Doctrine and Covenants (see vv. 37, 39).

The "sacrifices" of section 124 verse 39 can certainly be classified as ordinances but the wording of verse 39 distinguishes them from their Old Testament counterparts. Whereas the ancient temple priests actually slew animals at an altar the Latter-day Saints were only going to offer "memorials" of those sacrifices. The word "memorial" was defined in Joseph Smith's day as "that which preserves the memory of something; anything that serves to keep in memory."¹⁴

Baptism for the dead receives a significant amount of attention in D&C 124 (see vv. 29-33, 35-36, 39). The Lord orders, in this revelation, that a font--instead of a natural body of water--be used for this ceremony (see v. 29) and gives divine sanction to the proxy method of salvation. This particular baptismal rite belongs to the temple (see v. 30, 33), was instituted as an ordinance before the foundation of the earth was established (see v. 33), and is meant to be performed in a place of refuge (see v. 36).¹⁵

The Lord teaches in section 124 that He will only accept certain ordinances if they are performed in a temple that has been built unto His name (see vv. 28-30, 33, and 37). Such a stipulation was laid down before the creation of the world (see v. 33). Indeed, The Lord says that this is the reason behind the construction of the wilderness Tabernacle and the Jerusalem Temple--a place was needed in which to reveal¹⁶ a set of ordinances¹⁷ (v. 38). And these ordinances were not new.¹⁸ The Lord had the Latter-day Saints build the Nauvoo Temple because He designed¹⁹ to "restore again" ceremonies which, over a period of time, had become lost (v. 28).²⁰

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NOTES

1. An extract of D&C 124 was first published in the Times and Seasons, vol. 2, no. 15, 1 June 1841 (hereafter cited as T&S). A large portion of this revelation which is pertinent to the present study can be found on pages 425 and 426 of that source. A comparison of this early printed text with the current version of section 124 indicates that a word has been added in verse 39. The Times and Seasons document reads, "and your oracles in your most holy places" while the current printing says, "and for your oracles in your most holy places." When the word "for" is removed the entire paragraph flows more naturally as a list of items. It should also be noted that in verse 26 of D&C 124 the Times and Seasons version and the modern printing agree in content. Both sources read: "and with all who have knowledge of antiquities." The 1841 newspaper source may contain a scribal error, however. The phrase "with all" occurs three times in verse 26 but if the word "with" is removed from the third instance then the information associated with it makes more sense.

2. The Lord refers to "my people Israel"--meaning the covenant people--on several occasions in the texts of the Old Testament (see 2 Chr. 6:6; 1 Sam. 9:16; 2 Sam. 7:7-8, 10; Ps. 81:8; Jer. 12:14).

3. John R. Kohlenberger III and James A. Swanson, eds., The Strongest Strong's Exhaustive Concordance of the Bible (Grand Rapids, MI: Zondervan, 2001), 1448, word #6918.

4. Ibid., 1390, word #2623.

5. Ibid., 1475, word #40.

6. Elder Orson Pratt hinted at the identification of the D&C 124:95 and 97 "keys" in The Doctrine and Covenants of The Church of Jesus Christ of Latter-day Saints (Salt Lake City: George Q. Cannon and Sons, 1891), 441, ftnts. 2o and 2p. Notice in Elder Pratt's statements that the "keys" belong to an "order" which has been "ordained of God" (cf. JST Ex. 34:1-2 which speaks of the Lord's "holy order, and the ordinances thereof").

7. See endnote #1 above for an explanation of this strikeout word.

8. "Antiquities comprehend all the remains of ancient times; all the monuments, coins, inscriptions, edifices, history and fragments of literature, offices, habiliments, weapons, manners, ceremonies; in short, whatever respects any of the ancient nations of the earth" (Noah Webster, An American Dictionary of the English Language [New York: S. Converse, 1828], s.v., "antiquity," definition #5).

9. In D&C 124:39 the Lord indicates that His disciples are to receive "oracles" and "conversations" in some connection with the most holy place (cf. 1 Kgs. 6:16, 8:6; 2 Chr. 5:7; Ex. 26:33, Ex. 29:42). Oracles can be defined as "communications, revelations or messages delivered by God" (Webster, An American Dictionary of the English Language, s.v., "oracle," definition #4).

10. It seems to be relevant that within the list of priesthood officers provided by the Lord there is a distinguishable pattern. There are eight sets of presidencies named--First Presidency, Seven presidents of the Seventies, High Priests presidency, Elders presidency, Bishopric, Priests presidency, Teachers presidency, Deacons presidency. These presidencies were physically represented in the twenty-four Aaronic and Melchizedek priesthood pulpits which were located on a lower floor of the Nauvoo Temple.

11. For an architectural diagram of the priesthood rooms built in the attic story of the nineteenth century Nauvoo Temple see Devery S. Anderson and Gary J. Bergera, eds., The Nauvoo Endowment Companies 1845-1846: A Documentary History (Salt Lake City: Signature Books, 2005), xvii.

12. The general meaning of the word 'ordain' is to 'appoint' (Webster, An American Dictionary of the English Language, s.v., "ordain," definition #2, #4, #5). In Numbers 28:1-6 it is recalled by the Lord that the activities of the temple priests had been "ordained" by Him.

13. In order for a person to be perfected in 'the fulness of the priesthood,' said Elder Parley P. Pratt, they needed to receive "holy washings, anointing, keys, ordinances, oracles, and instructions" inside of the temple (Parley P. Pratt, Key to the Science of Theology, 3d ed. [Salt Lake City: Deseret News Press, 1874], 92). Elder Orson Hyde taught that "the fulness of the priesthood includes the authority of both king and priest" (Millennial Star, vol. 9, no. 2, 15 January 1847, 23). Elder Brigham Young declared, "For any person to have the fullness of [the Melchizedek] priesthood, he must be a king and priest" (Brigham H. Roberts, ed., History of the Church [Salt Lake City: Deseret News Press, 1909], 5:527).

14. Webster, An American Dictionary of the English Language, s.v. "memorial," noun, primary definition.

15. The idea of a city of refuge can be found in several Old Testament passages but Numbers 35:6 is especially interesting because it is indicated there that some such cities were connected with the Levites--the persons charged with the care of the temple.

16. Since there are some individuals who believe that Joseph Smith either made up or plagiarized the Nauvoo temple rites from non-Mormon sources it is crucial to point out three verses in D&C 124 where the Lord clearly indicates those ordinances were going to be revealed by Him (see vv. 38, 40, 41). Notice in D&C 124:40 that the Lord employs a possessive phrase for the Nauvoo Temple rituals, calling them "mine ordinances" (emphasis added). This precludes the idea that Joseph Smith borrowed those rites which were eventually practiced inside of the sanctuary at Nauvoo.

17. It appears that the "statutes and judgments" of D&C 124:39 fall under the category of ordinances in that the word 'statute' can be defined as "a positive law . . . . [which owes its] binding force to a positive command or declaration of the supreme power" (Webster, An American Dictionary of the English Language, s.v., "statute," definition #1) and the word 'judgment'--from a scriptural perspective--refers to "the spirit of wisdom . . . enabling a person to discern . . . good and evil" (ibid., s.v., "judgment," definition #7). Latter-day Saints who have experienced the temple ceremonies which were vouchsafed during the Nauvoo period should have no difficulty correlating how such things apply to their experience.

18. It is not uncommon for the casual reader of D&C 124 to consider the content of verse 41 in isolation. It says, "For I deign to reveal unto my church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fulness of times" (emphasis added). The conclusion that is sometimes drawn from these words is that the Nauvoo Temple endowment was something new--only for the last dispensation of the gospel. But the content of verse 38 does not support such a view. It reads, "for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was" (emphasis added). In other words, the same restricted, confidential ceremonies that were once practiced in the Mosaic tabernacle and the Solomonic temple were revealed once again in the latter days. It is interesting to note that priests were initiated in the tabernacle build by Moses and kings were initiated in the temple constructed by Solomon.

19. In the current LDS edition of the Doctrine and Covenants verse 41 reads, "I deign to reveal unto my Church" whereas the first known printing of this text said, "I design to reveal unto my Church" (T&S, vol. 2, no. 15, 1 June 1841, 426). In the Prophet's era the word 'deign' meant "to condescend to give to" (Webster, An American Dictionary of the English Language, s.v., "deign," second listing).

20. In verse 28 of D&C 124 the Lord states: "there is not a place found on earth that [the Most High] may come to and restore again that which was lost unto you, or which He hath taken away" (emphasis added). By consulting the Joseph Smith Translation of Exodus 34 the meaning behind this becomes clearer. In verses 1 and 2 of that source (written in late July 1832) it is said by the Lord with regard to what happened at Mount Sinai: "hew thee two other table[t]s of stone, like unto the first, and I will write upon them also the words of the law . . . but it shall not be according to the first [set of tablets], for I will take away the priesthood out of their midst; therefore my holy order and the ordinances thereof shall not go before them . . . . they shall not enter into my presence" (Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds., Joseph Smith's New Translation of the Bible: Original Manuscripts [Provo, UT: BYU Religious Studies Center, 2004], 701; emphasis added).

The Lord Speaks Again: Ancient Temple Patterns in D&C 124

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 Apotheosis of Washington (detail), Constantino Brumidi, 1865, United States Capitol Building rotunda.

I watched an interesting show last night, Secret America on Discovery, and learned some interesting things.  One of them was that there is a large fresco painted on the inside of the dome of the rotunda of the United States Capitol Building.  It is called “The Apotheosis of Washington” and was painted by an Italian Painter, Constantino Brumidi, in 1865 for the sum of $40,000.

What is interesting is what was painted in this profound location.  The apotheosis of Washington literally means the deification of President George Washington, or the exaltation of Washington to the status of a god.  Wikipedia describes:

The Apotheosis of Washington depicts George Washington ascending to the heavens and becoming a god (apotheosis). Washington, the first U.S. president and commander-in-chief of the Continental Army during the American Revolutionary War, is allegorically represented, surrounded by figures from classical mythology. Washington is draped in purple, a royal color, with a rainbow arch at his feet, flanked by the goddess Victory (draped in green, using a horn) to his left and the goddess Liberty to his right. Liberty wears a red cap, symbolizing emancipation, from a Roman tradition where sons leaving the home would be given a red cap. She holds a fasces in her right hand and an open book in the other.

Wikipedia also describes the term apotheosis:

Apotheosis (from Greek ἀποθεόω, apotheoō “to deify”) refers to the exaltation of a subject to divine level. The term has meanings in theology, where it refers to a belief, and in art, where it refers to a genre.

In theology the term apotheosis refers to the idea that an individual, group, or locale has attained godlike stature. In art the term refers to the treatment of any subject (a figure, motif, convention or melody) in a particularly grand or exalted manner.

The full painting really is quite stunning.  You can see it here.  George Washington is depicted sitting in the clouds, amongst the gods, making gestures common in divine figures.  The Architect of the Capitol government webpage notes:

The word “apotheosis” in the title means literally the raising of a person to the rank of a god, or the glorification of a person as an ideal; George Washington was honored as a national icon in the nineteenth century.

It’s not only the Mormons who have thoughts about the divinization of mankind, but such a theme is even portrayed of our most beloved Founding Father and first President of our country, George Washington, in no less than oculus of the rotunda of the Capitol Building of the United States of America.

Another commenter notes:

This image of Washington, painted in 1865, reflects a vision of Washington that appealed to the American public just after his death. The “apotheosis” served as a powerful symbol of the immortalization of the country’s hero. Paintings and sculptures of Washington’s celestial rise were soon to be found in living rooms and civic halls across the country. The religious connotation was clear: here was a man so virtuous and beloved that he surely had ascended to heaven, escorted honorably by classical personifications of freedom and liberty. In effect, the public’s civic worship of Washington led to a nearly religious worship just after his death. Washington was suddenly deified.

It might be insightful to note that this painting was completed just 12 years before Elder Wilford Woodruff, President of the St. George Temple at the time and one of the Twelve Apostles, performed the exalting priesthood ordinances of the restored Gospel vicariously for our Founding Fathers, including George Washington.

The Apotheosis of Washington

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

Of course, those that read these statements will easily find Olsen’s words more than contradictory--it’s never been shown on television before, but it’s not for shock value.  Anyone that is excited about showing something on television that’s “never been shown before,” particularly when that thing is held exceptionally sacred by a large group of people, is doing it for shock value.  It’s the very same reason that the media continues to push the envelope in how explicit sex, violence, and horror is portrayed.  They have to show something new to keep the audience hooked, something that pushes beyond the limits of what has been shown before, regardless of the impact it may have on those whose values and morals are higher than theirs. 

It would be untrue to say I am not deeply disappointed in all of the people involved with Big Love, that they would be so insensitive and disrespectful to the LDS Church and its members as to attempt something like this which they know is offensive to us.  But that is what the show has increasingly been about.  Its producers and writers, who hired an “ex-Mormon consultant” for this episode, clearly have a vindictive attitude towards the Church, making it out to be something it is not, and perpetuating misconceptions such as Mormons as polygamists.  Now they want to go all the way in attempting to desecrate our most sacred worship practices.

But, to be honest, people have attempted to profane the temple before.  The ordinances have been scripted online.  Videos of supposed recreations have been posted.  All of these things have been made available to the public, and we will surely see much worse attempts in the future.  Undoubtedly, it doesn’t make it right in the least measure.  But has it profaned the temple?  No.  The temple continues to provide a place of peace and security for the Saints, a house of revelation and prayer where the Holy Spirit resides, a sanctuary where solemn covenants with God are made and sealed, a temple where the most exalting blessings of the Atonement of Jesus Christ are found.

Br. Randy Bott, an excellent BYU religion professor I once took a class from, made this very clear to me.  There will be many people who will attempt to defame the temple, and our sacred worship, but all of it is in vain.  The Prophet Joseph Smith once boldly prophesied:

Our missionaries are going forth to different nations . . . the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.

The only people that such defamation hurts are those that break the solemn covenants they’ve made with God, and all for filthy lucre.  They made promises in the presence of God, angels, and witnesses, and they will be held accountable for their actions, in addition to shattering their integrity and honesty among their fellow men.  Who will sell their promises for money?  And those that have not been members of the Church and do these things still know better than to shame and belittle the sacred practices of a major world-wide religion.

The irony is that what these people are attempting to do will backfire on them in the end.  President Brigham Young once rightly declared:

Every time you kick ‘Mormonism’ you kick it upstairs; you never kick it downstairs.  The Lord Almighty so orders it . . . Every time they persecute and try to overcome this people, they elevate us, weaken their own hands, and strengthen the hands and arms of this people.  And every time they undertake to lessen our number, they increase it.   And when they try to destroy the faith and virtue of this people, the Lord strengthens the feeble knees, and confirms the wavering in faith and power in God, in light, and intelligence.  Righteousness and power with God increase in this people in proportion as the Devil struggles to destroy it. . . . Let us alone, and we will send Elders to the uttermost parts of the Earth, and gather out Israel, wherever they are; and if you persecute us, we will do it the quicker, because we are naturally dull when let alone, and are disposed to take a little sleep, a little slumber, and a little rest.  If you let us alone, we will do it a little more leisurely; but if you persecute us, we will sit up nights to preach the Gospel.

I am not worried about this show.  Do what they may, the work will roll on, mightier and faster than ever.  I’ve also learned this great teaching from Br. Bott, that when the sacred things of the temple are displayed outside of that sacred context and divinely ordained environment, they take on a entirely different and foreign meaning to whomever they come in contact with.  Outside the temple they are no longer sacred, they are no longer exalting.  There is no priesthood where those things will be displayed, so there is no power.  They don’t have the same meaning as they do to us when we are in a dedicated house of the Lord, so they will be misunderstood.  They become just words and fabrics.  They will be mocked and ridiculed and laughed at, but probably ignored by most, and they will always get it wrong.  This is the difference between the sacred and the profane.  The Apostle Paul once gave this as a sign of true disciples of Christ, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12).

Members of the Church should not get angry at these individuals, write bitter mail, or make a scene, as much as it is deeply disheartening to see this happen.  That is precisely what they are looking for.  If you pay attention to a temper tantrum, it will only provoke more of the same.  Let’s make this an opportunity to share the gospel even more, and the blessings that are to be found in the temple, the blessings promised to prophets of old restored again.  Let’s be comforted in the fact that we have a living prophet today, that the living gospel of Jesus Christ has been restored to the earth, that the authority of the priesthood is in our hands, and that the temple provides us a place on earth where we may commune with our Heavenly Father, and ultimately be in His presence.  Nothing can take that away from us.  President Joseph F. Smith once taught:

Let it be the aim of he Saints to cultivate the spirit of generosity and good will, such as was exemplified in the life of Christ, and proclaimed when the angels heralded abroad the message: ‘Peace on earth, to men good will,’ and which has been reiterated in the modern restoration of the gospel.

See the Church’s response to this issue at the LDS Newsroom’s article “The Publicity Dilemma.”

HBO’s Big Love Attempts Mormon Temple Profanation

Sustaining Church officers during the solemn assembly of April 2008 General Conference

I have been thinking recently about the power, significance, and symbolism of using our arms, particularly our right arm or hand.  I’m not sure what it is that gives this power to the way we use our arms and hands, but there is a fundamental force that comes from using them.  It could be that we use our arms and hands to accomplish most of what we do in a day; they are our main tools of action.  We use our arms and hands to get dressed, eat, drive, use a computer, handle objects, express ourselves, shake hands, signal to people, communicate, and do many of the things we do every day.  But there is something else that makes our arms and hands powerful, especially when we raise them up. 

I’ve written before about the use of the hands in many symbolic ways.  It can be seen in art, in marriage, commencement ceremonies, shaking hands, presidential inaugurations, trial oaths, Hinduism and Buddhism (very interesting in its own right), the origin of letters, and prayer.  We seal a deal by shaking hands.  We often use an uplifted hand to signal “STOP,” or to call attention in public places.  We raise our hand to ask a question or give a comment in the classroom or other meetings.  Raising the hand can also be a form of identification, of picking an individual from a group.

I came across an interesting quote from President Joseph Fielding Smith this morning about the use of the right hand in gospel ordinances:

The custom, evidently by divine direction, from the very earliest time, has been to associate the right hand with the taking of oaths, and in witnessing or acknowledging obligations. The right hand has been used, in preference to the left hand, in officiating in sacred ordinances where only one hand is used.

The earliest reference we have to the superiority of the right hand over the left, in blessing, is found in the blessing of Jacob to his two grandsons, Ephraim and Manasseh, when he placed his hand “wittingly” upon the heads of the boys (Gen. 48:13-14).

Earlier, when Abraham sent his servant to Abraham’s own kindred to find a wife for Isaac, he had the servant place his hand under his (Abraham’s) thigh, and swear to him that he would accomplish his mission (Gen. 24:1-9). Evidently, this was the servant’s right hand.

The Lord said through Isaiah: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea. I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isa. 41:10).

In the Psalms we read: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Ps. 110:1; Matt. 22:44; Matt. 25:33-46; Acts 7:55; Rom. 8:34; 1 Pet. 3:22).

It is the custom to extend the right hand in token of fellowship (Gal. 2:9).  The right hand is called the dexter, and the left, the sinister; dexter means right and sinister means left. Dexter, or right, means favorable or propitious. Sinister is associated with evil, rather than good, Sinister means perverse.

We take the sacrament with the right hand. We sustain the authorities with the right hand. We make acknowledgment with the right hand raised.

I thought it insightful after the sustaining of President Monson in the April 2008 General Conference that Elder Hales made this remark:

I, like you, appreciated the participation in the solemn assembly. But I thought I might give one point of doctrine and help. When we raised our hands to the square in the solemn assembly, it was not just a vote in that we gave of ourselves a private and personal commitment, even a covenant, to sustain and to uphold the laws, ordinances, commandments, and the prophet of God, President Thomas S. Monson. I so appreciated participating with you and raising my right hand to the square.

Power in the Right Hand

The sealing power is compared to links in a chain which bind families together eternally all the way back to our father Adam.

Last week I was asked by our bishop to present a 10-15 minute portion of a lesson today on the importance of temple work in our combined priesthood/relief society meeting.

Our stake is preparing for a “temple month” theme for January, and our meeting today was meant to inspire us to be thinking about family history, genealogy and temple work and to do more of it.  Our bishop wanted me to present some general information about the reason for the temple and why the work performed there is of such supernal import. After my part of the lesson, two sisters were to give instruction on family history work, FamilySearch, indexing, and preparing and submitting names to the temple.

Since I only had about 10 minutes, I considered carefully what I wanted to present to introduce this topic.  Below are the notes from my portion of the lesson: 

Why is the temple so important?

President Hinckley taught the following in the October 1995 General Conference:

These unique and wonderful buildings, and the ordinances administered therein, represent the ultimate in our worship. These ordinances become the most profound expressions of our theology. I urge our people everywhere, with all of the persuasiveness of which I am capable, to live worthy to hold a temple recommend, to secure one and regard it as a precious asset, and to make a greater effort to go to the house of the Lord and partake of the spirit and the blessings to be had therein. I am satisfied that every man or woman who goes to the temple in a spirit of sincerity and faith leaves the house of the Lord a better man or woman. There is need for constant improvement in all of our lives. There is need occasionally to leave the noise and the tumult of the world and step within the walls of a sacred house of God, there to feel His spirit in an environment of holiness and peace.

If every man in this church who has been ordained to the Melchizedek Priesthood were to qualify himself to hold a temple recommend, and then were to go to the house of the Lord and renew his covenants in solemnity before God and witnesses, we would be a better people. There would be little or no infidelity among us. Divorce would almost entirely disappear. So much of heartache and heartbreak would be avoided. There would be a greater measure of peace and love and happiness in our homes. There would be fewer weeping wives and weeping children. There would be a greater measure of appreciation and of mutual respect among us. And I am confident the Lord would smile with greater favor upon us.

Everything that we do in the Church points us to the temple.  It is where we perform the ordinances of exaltation, and learn those things that will help us keep the covenants of exaltation.  But not only for us, but every individual who has ever lived must comply with the ordinances of exaltation in order to receive a celestial inheritance and become like our Heavenly Parents.

All Must Obey the Same Laws and Ordinances

Why must every person obey these same ordinances in order to receive exaltation?

These are the cleansing and sanctifying ordinances which ultimately redeem us from our sins and bring us back into the presence of God.

Joseph Smith taught:

Ordinances instituted in the heavens before the foundation of the world, in the priesthood, for the salvation of men, are not to be altered or changed.  All must be saved on the same principles. . . .

If a man gets a fullness of the priesthood of God he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord. . . .

All men who become heirs of God and joint heirs with Jesus Christ will have to receive the fulness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole.

Sealing Power

Sealing ordinances are the ultimate blessings found in the temple.  All ordinances are preliminary and preparatory to coming to the altar to be sealed in the eternal family relationship.  Everything points us towards being sealed.

Two general ways we refer to sealings (which are related):

1. Sealing of ordinances – D&C 132:7
2. Sealing of persons (husband and wife, children to parents) – D&C 132:18

Dr. Andrew Skinner, dean of Religious Education at BYU, wrote recently about the power of the sealing authority:

The fulness of the authority of the priesthood includes the sealing power.  The sealing power is the highest authority and the greatest power on earth. . . .

Some aspects inherent in the sealing power of the priesthood are more perceptible and obvious than others.  One dramatic and visible aspect is control over the elements: the sealing and unsealing of the heavens and the invocation and revocation of famine.  Thus, the sealing power gives its possessor power over all things on earth and the right and ability to have his actions recognized and ratified in heaven by the Father.  It is stunning to realize that the sealing together of husbands, wives, and children is done by the same power that seals shut the heavens or changes the elements of the earth.

Once sealed, husbands, wives, and children are changed – they belong to each other.  In a way we cannot explain scientifically or even understand completely, the sealing power welds together a husband, wife, and children for eternity. The sealing power is a real power in the universe.  It affects the physical elements; it changes them, whether it be the heavens, the weather, the waters and seas, or the binding together of families.

Why Must we be Sealed?

Why are sealings so important?  Why must we be sealed together?  What are we ultimately doing when we seal people together?

Dr. Skinner writes:

Being sealed together as husband and wife and children is not just a nice thing to do, not just the customary pattern to follow.  Being sealed together as an eternal family is the very order of heaven.  It is the kind of life our Heavenly Parents live.  In other words, the family isn’t just the basic unit of society; it is the basic unit of eternity.

Elder McConkie also wrote:

All things gain enduring force and validity because of the sealing power.  So comprehensive is this power that it embraces ordinances performed for the living and the dead, seals the children on earth to their fathers who went before them and forms the enduring patriarchal chain that will exist eternally among exalted beings.

When we go to the temple and perform the sealing ordinances for ourselves and our ancestors, we are participating in forming and perpetuating that patriarchal family organization which exists among exalted beings.  As D&C 131 states, this is an “order of the priesthood” – it is called the Patriarchal Order of the Priesthood – and it is only organized in the temple by sealing.  This is the very reason for the creation of this earth and our mortal life upon it.

Joseph Smith once read Malachi 4:5-6 [also found in D&C 2]:

“I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse.”

Joseph continued:

Now, the word turn here should be translated bind, or seal.  But what is the object of this important mission? or how is it to be fulfilled?  The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God gathered, Zion built up, and the Saints to come up as saviors on Mount Zion.

But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washing, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah.

Elijah appeared to the prophet Joseph Smith and Oliver Cowdery in the Kirtland Temple on April 3, 1836 and restored the sealing authority and power to these presiding authorities of the Church.

Importance of Doing Temple Work for our Kindred Dead

Elder Nelson taught in a recent Conference address, “In God's eternal plan, salvation is an individual matter; exaltation is a family matter”.

How extensive is that family?

In a very real sense, our own exaltation is dependent upon our performing temple ordinance work for our family and ancestors and establishing that patriarchal chain with them through sealings.

Joseph Smith taught:

Every man who wishes to save his father, mother, brothers, sisters and friends, must go through all the ordinances of each one of them separately, the same as for himself, from baptism to ordination, washing and anointings, and receive all the keys and powers of the Priesthood, the same as for himself.

As Dr. Skinner noted, “President Brigham Young taught that one of the greatest responsibilities we have as mortals is to ensure that temple ordinances are performed for those who have died, so that the chain of generations can be welded together” (Temple Worship, 142):

We are called, as it has been told you, to redeem the nations of the earth.  The fathers cannot be made perfect without us; we cannot be made perfect without the fathers.  There must be this chain in the holy Priesthood; it must be welded together from the latest generation that lives on the earth back to Father Adam, to bring back all that can be saved and placed where they can receive salvation and a glory in some kingdom.  This Priesthood has to do it; this Priesthood is for this purpose. . . .

The Importance of Temple Work