critics

Can You Accidentally Worship the Devil?

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Now that is an odd thing to say, and sounds silly, yet it is precisely what some of our critics claim members of the Church are doing, especially in the design and function of our temples.  This is the premise of a great new blog post by James Carroll at Amateur Scriptorians called “The Language of Symbolism.”

Carroll notes the common reaction of our critics to our temple symbols.  They usually say something like:

…you are actually worshiping the Devil, you don’t know it, but you are doing it on accident, if you only knew what your own symbols meant, then you would understand that you are worshiping the Devil. I know YOU don’t think that the symbols are about the Devil, but they are, and by using them you are actually accidentally worshiping the Devil.

Well, to them the symbols might mean that, and to someone in sometime and someplace, it might have.  But symbols don’t stand alone, isolated from the environment in which they are found.  They are not static figures which can only be interpreted in one way.  They are dynamic representations.

In Carroll’s article he addresses why you cannot say that a symbol means something to someone unless you ask that person.  Symbols are flexible, and change over time, and often mean different things to different people.  It is the meaning assigned to a symbol by a people that gives it significance, otherwise it remains an empty shape.  This is something that many people don’t seem to understand about symbols.

Click the link below to read the article:

The Language of Symbolism

Update: James Carroll has written a continuation of his post that complements nicely the first – The Language of Symbolism Continued

The Egyptian Ankh, “Life! Health! Strength!” – Part 4

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Front Wall, Right Part, Tutankhamun's Burial Chamber - god Anubis, on left, leads Tutankhamun before goddess Hathor, on right, who gives the breath of life to King Tut through the nostrils with the ankh. The symbols of life, prosperity, time and eternity are directly over Tut's head.

(Continued from Part 3)

In the last parts of our series on the Egyptian hieroglyph of the ankh, and other related symbols, I’d like to look at where these symbols are found on the extant portions of the Joseph Smith Papyri, related documents, and the facsimiles of the Book of Abraham, to see if Joseph Smith was correct in any of his interpretations, or even on the right track.  I’ve written a brief into to these documents here.

As we’ve noted before, the themes that show up in the rituals of the Egyptians have unique parallels to our modern temple practices and ordinances.  This is not to be interpreted as an adoption of pagan rites, plagiarism of ancient rituals, or a belief in Egyptian polytheism, for the Egyptians had a corrupt imitation of the true order of God, and Joseph knew it.  Indeed, such attacks leveled at Joseph might actually be counterintuitive to our critics’ position, for such would mean that Joseph understood what he was looking at in the papyri, yet such inspired translation is precisely what our critics claim he could not do.  Note that the field of Egyptology had just recently been born in the 1820s, and the reading of hieroglyphics was only barely in its infancy in Europe at the time Joseph was translating the papyri in the 1830s, ruling out any scholarly approach to reading the papyri.  The critics have yet to explain, therefore, if Joseph did not receive the temple ordinances by revelation from God, and he could not read the papyri, then how did he teach temple rites that have remarkable parallels to the Egyptians which were written on the papyri?  Could he read the papyri or couldn’t he?  Either way our critics find themselves in a quandary.

Instead of being detrimental to Joseph, such a connection between the papyri and the temple actually serves as evidence of his divine calling, and that he was inspired to translate the papyri.  As in many instances of the early experiences of the prophet, Joseph had a question about something that he experienced in his life, and inquired of the Lord about it ((See the history behind the restoration of the Aaronic priesthood and baptism)).  What followed was a restoration, through revelation, of the true and perfect ordinance or teaching of that particular thing.  The papyri quite possibly were such a springboard for the restoration of the temple endowment, as H. Donl Peterson has noted:  [Read more…]

The Egyptian Ankh, “Life! Health! Strength!” – Part 1

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Detail of Hathor shrine at Hatshepsut's temple in Luxor, Egypt

Egypt figures a central role in the religion of the ancient Near East, where much of our canon of scripture owes its narrative and existence to this locale.  Even the Book of Mormon tells us it was written in “reformed Egyptian” (Mormon 9:32).  The most interesting aspect, to me, is the adoption into Egypt of traces of the rites and ordinances of the temple of God, and its priesthood.  Unfortunately, the ordinances were apostate forms, the priesthood invalid, and all was done in imitation of the true order:

Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood. (Abraham 1:26)

But even so, the fragments of the ordinances that are extant in artifacts and texts are very educational.  In Hugh Nibley’s classic work The Message of the Joseph Smith Papyri: An Egyptian Endowment he says:  [Read more…]

Regarding the Sacred of Others

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In my interactions with the critics of the LDS Church, and in reading their arguments, I’ve taken note of something that I believe to be of immeasurable importance in our dialogue with and about other faiths.  Indeed, I believe it is a key by which the judgment of one’s character can be quickly discerned (D&C 46:23).  It is simply this:

The Altar of Incense as an Altar of Prayer

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The high priest making an incense offering.

Some of our critics have been quick to contend that our modern temples and practices have no relationship whatever to the temples of ancient Israel. This is a quick judgment indeed. If one is willing to open their eyes that they may hear, and their ears that they may see, then many marvelous understandings of God’s purposes may be unfolded to their view (D&C 136:32; 3 Nephi 11:5; Isa. 35:5; 1 Ne. 10:19; Mosiah 2:9; D&C 6:7; D&C 11:7).  [Read more…]