Matthew B. Brown (1964-2011)

It is with sadness that I learned shortly ago that Matthew B. Brown has passed away.  He was dealing with complications after a heart failure incident which occurred on September 23rd while he was in the BYU library.  He was about 47 years old.  He will be sorely missed.

Matt Brown was a well-known scholar, historian, lecturer, and author of LDS temple and gospel studies, and a great influence and inspiration to me, and I’m sure many others.  One of his first books, The Gate of Heaven, was one of my first readings that inspired me to learn and study more about the temple, and helped me gain a strong love and testimony of the temple and the restored gospel.

His works include ten major books, many papers and articles in scholarly publications, lectures in a variety of venues, producer of a DVD documentary, and founded an annual gospel-centered symposium, EXPOUND.  He wrote two guests posts for this blog, for which I was very grateful - The Lord Speaks Again: Ancient Temple Patterns In D&C 124, and Sanctuary Vesture: A Brief Overview And Comparison.  He will be a great asset to the Lord’s work on the other side of the veil.

Memorial services will be held in roughly two weeks to allow his mother, who is in poor health, to attend.  His burial is this Saturday.  He is survived by his wife Jaimie.

Matt and his wife, Jaimie, didn’t have insurance, and she is now left with large medical bills and burial costs to pay.  An account has been set up for donations (100%) to Jaimie on the FAIR website at this link:  http://bookstore.fairlds.org/product.php?id_product=1261

Please share your thoughts and memories about Matt Brown in the comments.

Matthew B. Brown passed away

UPDATE: See the latest updates about this discovery at Jordanian Lead Plates: Authentic or Forgery?
–
David Larsen at HeavenlyAscents.com has pointed out an interesting recent discovery (see his posts here and here).  A collection of dozens of books made from metal plates have been found in Jordan that initial tests show date from the first century AD.

Now this certainly sounds exciting, particularly to the Latter-day Saints. As we know, Joseph Smith said that he received and translated ancient sealed gold plates, in what became The Book of Mormon.

This find is interesting for a number of reasons:

• The books are written on metal plates (lead and copper)
• They are bound by rings on one side (also known as codices)
• Many of the books are “sealed” on all sides
• They appear to be from the first century AD, and may be the earliest Christian documents ever found
• Scholars have noted that, if authentic, this could be bigger than the discovery of the Dead Sea Scrolls
• They appear to be written in an archaic Hebrew script
• Some appears to be written in code
• The sealed nature, and code appearance of the text, suggests that these may contain “secret teachings,” perhaps even “Temple based documentation”
• A number of recognizable symbols appear, including the menorah (which can be seen in the photos above), branches, fruits, trees, and of the Feast of Tabernacles (Sukkot), associated with the enthronement rituals of ancient Davidic kings, and with the coming of the Messiah

Dr. Margaret Barker commented on the discovery:

“The Book of Revelation tells of a sealed book that was opened only by the Messiah. Other texts from the period tell of sealed books of wisdom and of a secret tradition passed on by Jesus to his closest disciples. That is the context for this discovery. So if they are forgeries, what are they forgeries of?"

Extensive investigation must still be done to verify the authenticity of these plates and their meaning.  If they are genuine, this could be a huge discovery. (See an update of this discovery from the BBC News).

See below for the full press release issued today about the find:
Sealed

Ancient Sealed Metal Plates with Perhaps Secret Temple Texts discovered in Middle East?

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

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

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

~~

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

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

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

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

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

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

———-

NOTES

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

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

3. Ensign, November 1979, 43.

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

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

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

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

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

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

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

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

Sanctuary Vesture: A Brief Overview and Comparison

Dr. Hugh Nibley lecturing

As I posted a few months ago, the Laura F. Willes Center for Book of Mormon Studies and the Foundation for Ancient Research and Mormon Studies (FARMS), in conjunction with Religious Education and the Harold B. Lee library, presented a weekly lecture series during the Winter Semester 2010 in honor of the 100th anniversary of Hugh Nibley’s birth, who was born on March 27, 1910.

The lecture series concluded on April 8th.  I was able to attend some of the presentations, and they were very well done.  I’m grateful to be able to get to know better the man, scholar, and saint, Hugh Nibley, and what he taught.

The Neal A. Maxwell Institute has reported that video of the lecture series presentations will be made available soon, likely on the Neal A. Maxwell website.

Transcripts of two of the lectures have already been made available:

• Marilyn Arnold – “Words, words, words’: Hugh Nibley on the Book of Mormon”
• C. Wilfred Griggs – “Hugh Nibley, Mentor to the Saints.”

The Institute also reports that an updated bibliography of Hugh Nibley’s works has been made available.

An article by Hugh Nibley has also been made available that has not been published in The Collected Works called “Beyond Politics.”  The talk was given on October 26, 1973 to the Pi Sigma Alpha honor society in the Political Science Department at BYU. It first appeared in BYU Studies 15/1 (1974): 3-28; and was reprinted in Nibley on the Timely and the Timeless.

I’m still curious if these articles available here are still unpublished elsewhere in The Collected Works.  If anyone knows, I’d be interested to find out if they have been published or will be published.

Updates about Hugh Nibley’s Centennial Commemoration

Dr. Richard Bushman

The Laura F. Willes Center for Book of Mormon Studies and the Foundation for Ancient Research and Mormon Studies (FARMS), in conjunction with Religious Education and the Harold B. Lee library, are hosting a weekly lecture series that begins tonight, January 14th, 2010, at 7:00pm, and extends through Winter Semester 2010 on Thursday evenings in the Harold B. Lee Library Auditorium at BYU.

This lecture series is in honor of the 100th anniversary of Hugh Nibley’s birth this year.  Hugh Nibley was born on March 27, 1910.

The presenters at these lectures will include Richard Bushman, Robert Millet, Terry Ball, Daniel Peterson, Zina Petersen, Ann Madsen, Alex Nibley, Bert Wilson, John Welch, Marilyn Arnold, Eric Huntsman, and Gaballa Ali Gaballa.

Tonight’s lecture is by Richard Bushman, biographer of Joseph Smith (Rough Stone Rolling), and an editor of the Joseph Smith Papers Project.  His topic is “Nibley and Joseph Smith.”  Next week’s lecture, January 21st, will be by Robert Millet who will present on “Nibley and the Church.”

I’m looking forward to these lectures.  Hugh Nibley catapulted LDS scholarship and apologetics into a new dimension, and his work will affect many generations of Latter-day Saints to come.  His work on the temple has particularly influenced me, and many others I know.

Update 1/15/10: The lecture was wonderful last night.  And there’s good news!  There were three cameras there filming it, which I think they will continue for the series, which means that they are planning on putting it all on TV or making it available somehow for later viewing (perhaps online).  They also gave the rest of the series schedule of lectures:

• 14 Jan – “Nibley and Joseph Smith” – Richard Bushman
• 21 Jan – “Nibley and the Church” – Robert Millet
• 28 Jan – “Nibley’s Early Education” – Zina Petersen
• 4 Feb – “Nibley as Apologist” – Daniel Peterson
• 11 Feb – “Nibley and the environment” – Terry Ball
• 18 Feb – “Graduate School through BYU” – Alex Nibley
• 25 Feb – “Nibley on the Bible” – Ann Madsen
• 4 Mar – “Folklore on Nibley” – Bert Wilson
• 11 Mar – “The Lasting Legacies of Hugh W. Nibley” – John W. Welch
• 18 Mar – “Nibley and Classical Scholarship” – Eric Huntsman
• 25 Mar – “Nibley on the Book of Mormon” – Marilyn Arnold
• 1 Apr – “Nibley the Mentor” – Wilfred Griggs
• 8 Apr – “Nibley, Egyptology & the Book of Abraham” – TBA

These lectures will all be held in the Harold B. Lee Library Auditorium (Level 1) at 7:00pm.  This is a great lineup!  If you plan on coming to these lectures, make sure you come early to get a seat, as the room was filled to overflowing last night.

Hugh Nibley Weekly Lecture Series Beginning Tonight at BYU

Margaret Barker

The use of those two words together, resurrection in mortality, appears to be perfectly incongruous at first glance.  In our common parlance in the Church we understand resurrection to be something that can only happen after mortality.  The resurrection “consists in the uniting of a spirit body with a body of flesh and bones, never again to be divided”.  This is an event which happens only after there has been a separation of the spirit body from the mortal body through the process called death.  In my reading over the weekend, however, I came across a fascinating perspective from Margaret Barker which gives added meaning to the word resurrection, and our understanding of it, a meaning which can apply to us while still in our mortal estate.

I was reading through the latest FARMS Review (Volume 21, Issue 1, 2009) from the Maxwell Institute at BYU, particularly a review by Frederick M. Huchel, an independent scholar and historian, of a book by British scholar and Methodist preacher Margaret Barker entitled Temple Themes in Christian Worship.  Huchel’s review is called “Antecedents of the Restoration in the Ancient Temple,” and provides an exquisite overview of Barker’s work over the past two decades, leading up to this book published in 2008 (See David Larsen’s comments on the review at Heavenly Ascents).  I highly recommend Huchel’s review as an introduction to Margaret Barker, and her unique perspective on Biblical studies which has become known as Temple Theology.  For Latter-day Saints, Barker’s work has profound implications and insights into many of the “whys,” as Huchel puts it, of Joseph Smith’s restoration.  As an interesting side note, Barker has established a Temple Studies Group to convene symposia on temple themes, with a website URL similar to this one – TempleStudiesGroup.com.

As Huchel explains, Margaret Barker is not an LDS apologist, and “is not seeking to support Joseph Smith, the Book of Mormon, or the restoration”.  Nonetheless, her work is making waves in LDS academia because much of the research she has done vindicates the Prophet Joseph Smith.

Because Barker’s background differs from the LDS tradition, some of her opinions run distinct from LDS theology.  But as Huchel points out, many of these points of disagreement “find a snug fit when we become better acquainted with the nowadays-lesser-known facets of Joseph Smith's restoration”.  One of those points that Huchel investigates, and the one that caught my attention, is that of the resurrection.

Huchel notes:

Barker speaks of “resurrection” as a state of perfection or exaltation that can occur during mortality (see pp. 111-18). For her, resurrection is tied up in the concept of the “heavenly ascent,” a doctrine of the First Temple but expunged by the Deuteronomists… In Barker's language, once one had experienced the heavenly ascent and had seen God face-to-face, one was in one sense “resurrected”… Barker tells us that “the central message of Christianity was the atonement” (p. 20).

Huchel reminds us of Hugh Nibley’s essay “The Meaning of the Atonement” in which Nibley showed that the resurrection is really another word for atonement (at-one-ment), along with “re-conciliation, re-demption… re-lease, salvation, and so on. All refer to a return to a former state”.  It is this that occurs at the veil in the temple.

At this point I was very interested in Huchel’s analysis.  In 2008 at Easter I wrote a post I titled “The Resurrection and the Temple” in which I said:

I don't think we recognize just how inseparably tied are the realities of the resurrection and the temple. We don't often mention the two in the same sentence, yet this might be excusable given that they represent very much one and the same eternal ideals and principles… the atonement and the resurrection are connected principles, both enabling us to return to the presence of God, for no untransfigured or unquickened mortal flesh can withstand God's presence and live.

At the time I did not realize how fully the blessings of the resurrection are extended to us through the temple.  In order to stand in the presence of God, one must be in a type of “resurrected” state, something akin to what Latter-day Saints might term “transfiguration” for mortals, a perfected state, for no unclean thing can dwell in His presence (Moses 6:57).  But can we achieve that state through the atonement and the temple?  Br. Huchel writes:

After one has made the journey of the heavenly ascent and has been taken into the embrace of God at the veil, one gains possession of certain keys. He has the keys of traveling at will up and down the path of the heavenly ascent (see D&C 132:19-20). He has the keys to bind, to seal, and to loose. His eventual exaltation is sealed upon him (D&C 131:5-6). Whereas it is given provisionally in the earthly ordinances, it is sealed upon him by the ordinances of the holy of holies.

Being sealed up unto eternal life, and receiving the fulness of the priesthood, is a subject I wrote about in “The Culminating Sealing Ordinance of the Temple.”  It is what we often call receiving one’s calling and election, or the more sure word of prophecy (D&C 131:5-6).  It is a person’s knowing that they are sealed up unto eternal life through the most sacred ordinances of the priesthood found only in the temple.  This is the ultimate at-one-ment, after which the promised blessings in John 14-17 may be fulfilled.  The Prophet Joseph Smith once described these blessings:

…he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions–Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn.

How does the resurrection factor in?  Br. Huchel explains:

In short, once one has the sealing, he becomes as one who has received the blessings received on the Mount of Transfiguration. His blessings and his authority are, in effect, the same as those of one who has been resurrected in glory.

So while the body and spirit cannot be inseparably connected in mortality, yet we can have the blessings and authority of the resurrection bestowed on us while yet living in the flesh.  Viewing it from this perspective, Barker is not far from describing the ultimate state of at-one-ment that we are able to achieve through the highest ordinances of the temple.  Not only this, but such at-one-ment brings with it identification with the One who gives it:

Barker says it this way: "Resurrection could mean many things, but in temple tradition it meant ascent to the heavenly throne" (p. 111). Then she argues that "this means that 'resurrection' in this sense was part of what it meant to be the Messiah" (p. 112). This expansion of resurrection beyond Jesus himself into the broader temple context has profound implications for the Latter-day Saint concept of becoming "Saviors on Mount Zion."

The Prophet Joseph once declared that we become “saviors on Mount Zion” by bringing the blessings of the resurrection in glory to our kindred dead through the ordinances of the temple:

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, washings, 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.

Frederick Huchel’s review of Margaret Barker’s work has given me a new perspective of how the resurrection relates to the temple, and to the blessings received there.  I must admit, I have only sampled the work of Margaret Barker, but I think this has inspired me to study it much more thoroughly.

Do you have any thoughts about the relationship between the resurrection and the temple?  Please share with us in the comments.

Attaining the Resurrection in Mortality

Hugh W. Nibley (1910-2005)

A couple weeks ago The Neal A. Maxwell Institute for Religious Scholarship announced a new series of lectures that will be given at BYU in honor of Hugh Nibley, on the 100th anniversary of his birth:

The Laura F. Willes Center for Book of Mormon Studies and Foundation for Ancient Research and Mormon Studies, in conjunction with Religious Education and the Harold B. Lee library, will host a weekly lecture series on Thursday evenings during Winter semester of 2010. More information on this event will be posted soon.

To keep up to date on news from the Maxwell Institute, follow their RSS feed.

New Lecture Series Announced: The Work of Hugh W. Nibley

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

--------

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

Click here to watch Val Brinkerhoff’s lecture

Finding Meaning in Sacred Architecture – Lecture by Val Brinkerhoff

View of Salt Lake Valley from the Draper Temple on July 10, 2009. The Jordan River and Oquirrh Mountain temples are in the distance.

On Sunday I had the opportunity of going to the Daybreak Stake Center in South Jordan and listening to a wonderful fireside given by Dr. Daniel C. Peterson about the temple.  I audio recorded the fireside, and have a digital copy.  Unfortunately, I haven’t been able to get a hold of Dr. Peterson to ask permission to post it on TempleStudy.com.  But as I said previously, I also took notes as well as I could, and I hope that they might reproduce some of the excellent thoughts Dr. Peterson conveyed. [Note: Not all of the images below are the exact same as Dr. Peterson used, but I have tried to use similar ones.]

One of the first things he said was that the dedication of the Oquirrh Mountain Temple (which stands only a few blocks from the stake center) would be, in a way, a fulfillment of prophecy.

I believe he said it was Brigham Young that prophesied that one day you’d be able to stand on the roof of a temple and see another temple.  Dr. Peterson noted that you don’t even have to stand on the roof to see several temples today.  [This insight is interesting in that I just attended a sealing session at the Draper Temple on Friday.  After we were finished and exited the temple we saw the most gorgeous sunset from the grounds, peering out over the Salt Lake Valley.  From our vantage point we could see both the Jordan River Temple and the Oquirrh Mountain Temple.  I took several pictures, one of which is at the beginning of the post.]

Dr. Peterson cautioned that there are clearly some things that we can’t talk about the temple, but said that many of the things that he and others, such as Hugh Nibley, have spoken about in the ancient world hint at certain things in our modern temple if we listen or read closely.  The temple is a testimony of the divine calling of Joseph Smith.

Ascent Stories

He and a colleague at BYU have a dream of publishing a book about celestial ascent stories from around the world.  This is because they are so pervasive, and similar all over the world.

An example of an ascent story is Paul in 2 Corinthians 12:

2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Cor. 12:2-4)

There are 3 elements that are interesting to Latter-day Saints in this account:

• 3rd heaven
• Paradise
• Unspeakable words – the original language used here implies words that one is not able to speak or beyond the capacity to utter, as well as things he was not permitted to speak.

Hebrew Cosmology diagram (click for larger view)

The typical Hebrew cosmology contains these same elements of several heavens.  Showed a diagram of the Hebrew Cosmology, showing Sheol (signifying the Spirit World, where spirits are questioned), the Earth, First, Second, and Third Heavens.  Shows the firmament of heaven as a dashed line, with an ocean above, and that the ancients thought that it rained because of the openings in this firmament, in the spirit of “opening the windows of heaven.”  Shows the earthly temple mirroring the temple in the third heaven above.

The Ladder of Divine Ascent, Monastery of St. Catherine, Sinai, 12th Century (click for larger view)

This idea of ascent is all over in the scriptures.  Showed a photo of a painting of Jacob’s Ladder from St. Catherine’s Monastery from the 12th century – the “Ladder of Divine Ascension.”  People shown going up the ladder, some falling off.  Comes from the story of Bethel, beth-el literally meaning the “house of God.”

Christ's Ascension, Ivory Panel, Munich (click for larger view)

Showed photo of the Ascension of Christ found in northern Italy, and is an ivory panel from c. 400, now in Munich.  Christ ascends from the temple on a ladder with the hand of God extending through the cloud to grasp Christ’s, and pull him through.  This motif of the hand of God reaching through the cloud is a common motif found in the ancient world.  [See Dr. William Hamblin and Dr. David Seely's excellent presentation, part 1, part 2, on that subject.]

3 Nephi 28 is an ascension text.  First of all, verse 10:

10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one; (3 Nephi 28:10)

There is a mathematical formula which says that if a = b, and b = c, then a = c.  That is what we have here.  Ye shall be even as I am, and I am even as the Father, meaning ye shall be even as the Father is.  Many people say that human deification came late in the teachings of Joseph Smith, but there it is in the Book of Mormon.

12 And it came to pass that when Jesus had spoken these words, he touched every one of them with his finger save it were the three who were to tarry, and then he departed.

13 And behold, the heavens were opened, and they were caught up into heaven, and saw and heard unspeakable things.

14 And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard;

15 And whether they were in the body or out of the body, they could not tell; for it did seem unto them like a transfiguration of them, that they were changed from this body of flesh into an immortal state, that they could behold the things of God.

16 But it came to pass that they did again minister upon the face of the earth; nevertheless they did not minister of the things which they had heard and seen, because of the commandment which was given them in heaven. (3 Nephi 28:12-16)

Compare this passage with Paul’s.  It’s a similar experience.  The three Nephites heard unspeakable things which they were forbidden to utter.  They were transfigured in some sense, transformed.

Dante's Geocentric Universe (click for larger view)

Dante’s Divine Comedy is a comedy because it ends in heaven.  But it starts out in hell.  It is a long complex story of ascension.  Mount Purgatory diagram shown.  Also Dante’s Geocentric Universe with multiple heavens.  This same pattern is everywhere in the ancient world.  Dante ascends through many heavenly spheres to the 10th heaven.  As he ascends each he obtains the virtues and knowledge necessary to enter into the presence of God.

Mountains of the Lord

This idea of the mountain is everywhere.  It is the Mountain of the Lord, the cosmic mountain, that shows up all over the ancient world.  The Mountain of Paradise.  Mount Olympus.  Mount Sinai – Moses ascends the mount.  The Mount of Transfiguration.  The early Latter-day Saints would go to the tops of mountains on their journeyings across the country and dress in their temple clothing to pray.  Elder George Q. Cannon received his endowment on Ensign Peak.

The Psalms have much to do with ascent.  The Psalms of Ascent – chapters 120-134.  The Pilgrims songs.  These were the hymns pilgrims would sing as they ascended to Jerusalem to the temple.  When you go to Jerusalem you have to climb through the mountains to get there, no matter the direction you go.

Isaiah 2:

2 And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isa. 2:2-3)

You go up to the house of God.  Micah said much the same thing.  These sayings must have been going around:

1 But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

2 And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. (Micah 4:1-2)

Minaret in Samarra, Iraq. (click for larger view)

Some were creating counterfeit mountains.  The Tower of Babel is such a mountain.  Bab-el means “gate of God.”  Showed photo of the Minaret at Samarra as an example of what the Tower of Babel may have l0oked like.  It has an outer ramp that winds around to the top.

Temple Worthiness

Only the worthiest could enter the the temple.  Some Psalms are like a requirements list in order to enter:

1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

4 In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not.

5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. (Psalm 15)

Again in Psalm 24:

3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation. (Psalm 24:3-5)

Temple Structure

Temple themes are found in the Book of Mormon too.  This is a very nice summary of the things that are taught in the temple.  Mormon 9:

11 But behold, I will show unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are.

12 Behold, he created Adam, and by Adam came the fall of man. And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man.

13 And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death. (Mormon 9:11-13)

Margaret Barker, a Methodist scholar, has become popular among LDS because of the things she’s said about the temple, among other things - [notes paraphrased] the earthly sanctuary was to reflect a heavenly pattern.  The personnel were a visible reality of the angels.  Basically, the priests represented God at the altar.

Mircea Eliade also said, the places in the temple represented different parts of heaven.  The temple is a meeting point of heaven and earth.

The temple literally is the meeting place of heaven and earth because of the vicarious work the living do for the dead.

Layout of the Karnak, Egypt, temple (click for larger view)

The structure of the Egyptian temples are instructive.  Monumental Gateway.  Karnak shows this pattern.  Pylon is greek for “gate.”  The floor gets higher as you move further into the temple; the ceiling gets lower too.  This is the same as in modern LDS temples today – you consistenly move higher as you go into the temple.

Diagram of Moses' Tabernacle, zones of sacred space (click for larger view)

There was gradated sacred space in Moses’ Tabernacle.  Different concentric sacred spaces – the court, Holy Place, the Holy of Holies.  This is the same as in other Israelite temples.  The Qur’an fall – it was a physical fall from a higher place to a lower place.

Temple as Garden of Eden

The temple also represents Eden.  Ezekiel 28 – Eden story.  Tyre.  He was rich and arrogant, and he fell:

13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (Ezekiel 28:13-14; other surrounding verses also)

The Egyptian temple shows this garden scene.  It came out of the primeval waters.  Many parallels to Eden.  Lotuses, papyrus plants.  Creation stories abound.

Margaret Barker – the temple in Jerusalem was Eden.  The interior had palm trees… river flowed from the temple.  Ezekiel didn’t invent these features.  The righteous were the trees in the house of the Lord.  The candlestick was the tree of life.

Richard Eliot Freedman – the temple was Eden.  It was between heaven and earth.

Margaret Barker – it was closely associated with the myth of creation.

Karnak anointing scene. (click for larger view)

The water came out from the base of the temple, from the bottom, the only place it could.  It is interesting that the baptismal font is found in the basement of our modern temples.

Pharoah is guided by the hand through ritual. Karnak. (click for larger view)

Washings/Anointings

The initiatories are seen around the world – cleansing, purifying, washing, anointing.  Muhammad was asleep.  Gabriel cames, cleanses his heart, washes it, before Muhammad begins his ascent.

Showed the Presentation Scene from Karnak, Egypt.  Pharaoh is taken by the hand by a guide and led.  As part of being Pharaoh he was taken through a temple ritual.  Showed photo of Pharaoh being washed (anhk symbols poured over him).  Clothing and crowning scenes shown, placing the crown on Pharaoh’s head.

Pharaoh being enthroned. Karnak. (click for larger view)

Veils

The idea of a climb through the heavens, passing curtains or veils is pervasive.  Muhammad rides a steed through seven heavens, marked off by curtains or veils.  A prophet guards each one, and they have a question and answer session with Muhammad before he is allowed to pass, when they extend their hands and pull him through.  This happens 7 times on his ascent.  God is depicted in human form on the throne.  Story about 50 daily prayers with Moses and Muhammad.

Dome of the Rock interior. (click for larger view)

Celestial Dome.  The Dome of the Rock interior shows the floor of heaven overhead.  Floral motifs (Eden) around the base.  The Seven Heavens of Muhammad.  Muhammad at the Veil.  Ascension of Abraham – God pulling back the veil, with winged angels, chariot wheels.

Early Byzantine Veil in Kapnikarea, Athens (click for larger view)

Kapnikarea Church in Athens has a restored interior.  They put the altar behind a veil with interesting right angle marks on it [gammadia].

The Divine Embrace.  Shown in Karnak.  The Pharaoh is received by the god by an embrace.

Pharaoh embraced by gods. Karnak. (click for larger view)

Mysteries of Mythra.  Seven heavens, gates, greeted angels, formulas had to be given to get passed these guardians.  There was a celestial father who received them as children.  The person is often deified, becomes a god.

“Revealeth his secret to his servants the prophets” – this was because the prophets had been admitted to the divine court of the gods and had come back and could pass on the secret they gained there.

The celestial tree of life.  The ascension of Muhammad.  Jewels on a splendid tree.

The god Osiris paints Pharaoh's name onto leaf of the tree of life. Karnak. (click for larger view)

Showed the tree of life in the Egyptian tradition.  The god Osiris writing Pharaoh’s name on a leaf of the tree of life.

Conclusion

Dr. Peterson ended with 2 lengthy quotations.  First from 3rd Enoch, which is a late Jewish or early Christian text.  Speaking of Enoch being deified, and given the name Metatron – before the throne.

R. Ishmael said: Metatron, the Prince of the Presence, said to me: By reason of the love with which the Holy One, blessed be He, loved me more than all the children of heaven, He made me a garment of glory on which were fixed all kinds of lights, and He clad me in it.  And He made me a robe of honour on which were fixed all kinds of beauty, splendour, brilliance and majesty.  And he made me a royal crown in which were fixed forty-nine costly stones like unto the light of the globe of the sun.  For its splendour went forth in the four quarters of the “Araboth Raqia’, and in (through) the seven heavens, and in the four quarters of the world.  And he put it on my head.  And He called me THE LESSER YAHWEH [Jehovah] in the presence of all His heavenly household; as it is written: “For my name is in him.” (3 Enoch 12:1-5)

Jewish Midrash:

The Holy One, blessed be He, will in the future call all of the pious by their names, and give them a cup of elixir of life in their hands so that they should live and endure forever… And the Holy One, blessed be He, will in the future reveal to all the pious in the World to Come the Ineffable Name with which new heavens and a new earth can be created, so that all of them should be able to create new worlds… The Holy One, blessed be He, will give every pious three hundred and forty worlds in inheritance in the World to Come… To all the pious the Holy One, blessed be He, will give a sign and a part in the goodly reward, and everlasting renown, glory and greatness and praise, a crown encompassed in holiness, and royalty, equal to those of all the pious in the World to Come.  The sign will be the cup of life which the Holy One, blessed be He, will give to the Messiah and to the pious in the Future to Come. (Mid. Alpha Beta diR. Akiba, BhM 3:32)

We are enacting something in the temple that we hope will happen to us some day.  The remnants of it are scattered all over the world of these things.  Joseph revealed these things, and likely didn’t know he was revealing them.  They have been found in distorted fossils in all places and times of the world.

Let us avail ourselves of the temple.  It is precious.  The power of godliness is manifest in them.

Conclusion to Notes

Dr. Peterson’s fireside was excellent.  He spoke on a multitude of subjects related to the temple, from many different cultures and times across the world.  It appears that he will present a similar presentation at next month’s FAIR Conference in Sandy, Utah, because his presentation is entitled the same (here is the link to that presentation).  I look forward to any new insights he might bring there.

Update: Someone noted that Dr. Peterson and Dr. William Hamblin joint taught a course at BYU on “Celestial Ascent” in the Winter 2007 semester.  Their notes and lecture videos are available here.

“The Temple as a Place of Ascent to God” – Notes from Dr. Peterson’s Fireside