Texts

Temple Imagery in the Parables of Matthew 25 – Part 1

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The Wise and Foolish Virgins - Peter von Cornelius, (German, practiced mainly in Rome, 1783-1867)

In a recent June 2007 Ensign article entitled “Oil in Our Lamps” Elder Lynn G. Robbins of the Seventy wrote an excellent commentary on the parable of the ten virgins in Matthew 25 and its connection with our latter-day temple worship and worthiness. As Elder Robbins notes, one way to “liken [these parables] unto us” is to “study them with the temple in mind.” In the parable of the ten virgins Elder Robbins compared the following to the LDS temple: [Read more…]

Three Divisions of Enoch’s Heavenly Temple

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God took Enoch - Illustrated by Gerard Hoet (1648-1733)

God took Enoch - Illustrated by Gerard Hoet (1648-1733)

A reader emailed me last night and introduced me to the work of Dr. Andrei Orlov, a professor at Marquette University, who has done much work on Enoch pseudepigraphal material. As I was perusing some of his research I came upon one of the excerpts from his book The Enoch-Metatron Tradition that interested me. It is an account from the book of 1 Enoch which tells of Enoch’s vision of his ascension to the throne of God:

And I proceeded until I came near to a wall (t[eqm) which was built of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. And I went into the tongue of fire and came near to a large house (be4t (a3biy) which was built of hailstones, and the wall of that house (was) like a mosaic (made) of hailstones, and its floor (was) snow. Its roof (was) like the path of the stars and flashes of lightning, and among them (were) fiery Cherubim, and their heaven (was like) water. And (there was) a fire burning around its wall, and its door was ablaze with fire. And I went into that house, and (it was) hot as fire and cold as snow, and there was neither pleasure nor life in it. Fear covered me and trembling, I fell on my face. And I saw in the vision, and behold, another house, which was larger than the former, and all its doors (were) open before me, and (it was) built of a tongue of fire. And in everything it so excelled in glory and splendor and size that I am unable to describe to you its glory and its size. And its floor (was) fire, and above (were) lightning and the path of the stars, and its roof also (was) a burning fire. And I looked and I saw in it a high throne, and its appearance (was) like ice and its surrounds like the shining sun and the sound of Cherubim. ((http://www.marquette.edu/maqom/enochpriest))

I believe I’ve come across this reference before, perhaps in Nibley’s writings, but it was good to go over it again. This type of psudepigrapha is full of symbolism and can be intimidating unless we have a guide. Dr. Orlov helps us in this regard:

Commenting on this passage, Himmelfarb draws the readers’ attention to the description of the celestial edifices which Enoch encounters in his approach to the Throne. She notes that the Ethiopic text reports that, in order to reach God’s Throne, the patriarch passes through three celestial constructions: a wall, an outer house, and an inner house. The Greek version of this narrative mentions a house instead of a wall. Himmelfarb observes that “more clearly in the Greek, but also in the Ethiopic this arrangement echoes the structure of the earthly temple with its vestibule (Mlw)), sanctuary (lkyh), and the Holy of Holies (rybd).” ((ibid.))

So in order to reach the highest level of the heaven, Enoch had to pass through three stages or levels of progression on his ascent. As Dr. Orlov notes, this has also been shown to follow the very structure of many ancient temples themselves, that of three levels of separation or partition from the most sacred interior, the Holy of Holies, where God dwells. Such a structure can be seen in Moses’ tabernacle, as well as Solomon’s temple and those that followed its pattern.

Taoist Philosophy in the LDS Temple

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Yin Yang

Yin Yang

I came across an article today in The Daily Utah Chronicle, a paper of the University of Utah. The article was published in 2006 by a member of the Church, Andrew Kirk, entitled, “Mormons ought to read Taoist scripture.” After having studied Chinese philosophy and religion in depth, particularly from the Taoist scripture Tao Te Ching, Kirk makes the statement that there are many similarities in the teachings between the two disciplines.

Mormons believe their church’s teachings come straight from God through prophets. LDS historians love to study how the teachings appear to be influenced heavily by the historical context of the teachers. I found ideas in the Tao Te Ching that agree with LDS Church teachings even though the historical contexts are as different as apples and orange xylophones.

The most interesting insight to me was what he said about temples: [Read more…]

The Origin of the Letter “E”

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Letter E

Letter E

The Encyclopedia Britannica reports what is speculated to be the origin of the letter “E” in our modern alphabet:

The letter E may have started as a picture sign of a man with arms upraised, as in Egyptian hieroglyphic writing (1) and in a very early Semitic writing used in about 1500 BC on the Sinai Peninsula (2). The sign meant “joy” or “rejoice” to the Egyptians. In about 1000 BC, in Byblos and in other Phoenician and Canaanite centers, the sign was given a linear form (3), the source of all later forms. . . . (( “E, e.” Student’s Encyclopædia. 2008. Britannica Student Encyclopædia. 17 Feb. 2008. <http://student.britannica.com/comptons/article-9274097>.))

Wikipedia corroborates the same source:

E is derived from the Greek letter epsilon which is much the same in appearance (Ε, ε) and function. In etymology, the Semitic hê probably first represented a praying or calling human figure (hillul jubilation), and was probably based on a similar Egyptian hieroglyph that was pronounced and used quite differently. In Semitic, the letter represented /h/ (and /e/ in foreign words), in Greek hê became Εψιλον (Epsilon) with the value /e/. Etruscans and Romans followed this usage. ((“E”. Wikipedia. <http://en.wikipedia.org/wiki/E>.))

The more I learn the more I’m convinced of Nibley’s striking statement, “All the arts and sciences began at the temple. Dance, music, architecture, sculpture, drama, and so forth—they all go back to the temple” ((Nibley, Hugh, and Gary P. Gillum. Of all Things!: Classic Quotations from Hugh Nibley. 2nd, rev. and expand ed. Salt Lake City, Utah; Provo, Utah: Deseret Book Co.; Foundation for Ancient Research and Mormon Studies, 1993, 45)).

Early Christian Orant Gesture in Prayer

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Saint Apollinare in the orant position of prayer

Saint Apollinare in the orant position of prayer

The word orant, or latin orans, is a noun form of the verb orare, to pray, and describes an early mode of prayer practiced by the first Christians ((http://en.wiktionary.org/wiki/orant)). From Wikipedia we read:

Orant is a type of gesture during prayer in which the hands are raised, set apart, and the palms face outward. It was once common in early Christianity, and can frequently be seen in early Christian art, but has since become quite rare. The gesture is more common in Catholic worship, esoteric sects, and in certain forms of exorcism ritual. It is commonly used in small group renewal weekend settings such as Cursillo. This renewal weekend is offered by Catholic, Lutheran, and Episcopal churches. It is common in some charismatic churches during praiseful singing as well. ((http://en.wikipedia.org/wiki/Orant))

The image above comes to us from the Basilica of Sant’ Apollinare in Ravenna, Italy:

Saint Apollinare, the first bishop of Ravenna, is robed in a white dalmatic and purple tunic, embroidered with bees, symbolizing eloquence. He is in the early Christian “orant” position–with outstretched arms praying. ((http://www.bluffton.edu/~sullivanm/italy/classe/santapollinare/santapollinare2.html))  [Read more…]