discussion

Heavenly Ascents – A New Blog by David Larsen

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David J. LarsenOur long-time reader and commenter at TempleStudy, David J. Larsen, has begun a terrific blog – “Heavenly Ascents.” David received his BA from BYU in Near Eastern Studies in 2001, and is a current graduate student in Theology at Marquette University in Milwaukee, Wisconsin, studying under Dr. Andrei Orlov who is a prominent Enoch scholar. David’s background includes Biblical studies, Sociology, Anthropology, Christian Studies, and Apocalyptic Literature. His language study has included Greek, Hebrew, Portuguese, Spanish, and French. In other words, he is well-qualified to speak on the topic he has chosen (but he’s still a non-authoritarian like the rest of us). The subject matter of his blog looks very interesting:

This blog . . . will cover a wide range of topics that have to do with theological/religious studies, based on what I am studying in school and other ventures into my own related interests. . . . Some of my research interests include Temple studies, Temple roots of early Christian beliefs, apocalyptic writings, intertestamental literature, and pseudepigrapha. . . .

It will focus on insights I learn in my graduate program in Theology at Marquette University and will include my reviews of books by authors such as Margaret Barker and other religious scholars of interest to LDS readers. ((Heavenly Ascents blog, and email communication June 2, 2008.))

Discussions such as these will be very helpful for Latter-day Saints and others to learn more about our religious traditions, and the symbolism and origin of our temple practices.

One of his first posts talks about the insights he’s gained from reading Margaret Barker’s recent book “Temple Themes in Christian Worship.”

To begin her study of “temple themes in Christian worship,” Barker begins by giving evidence that there was, in fact, a “secret tradition” of beliefs/practices that had its roots in the ancient Temple of Solomon. Many of the early Church Fathers knew of “authentic Christian traditions not recorded in the Bible” (p. 1). ((Insights from Margaret Barker’s “Temple Themes in Christian Worship”, Heavenly Ascents.))

Examples are given from early Church Fathers about the a tradition of unwritten, guarded, and secret practices or mysteries in the early Church, handed down from Christ to his apostles.

Educating the Media (and Others) about the LDS Temple

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The television station KREX Channel 5 from Grand Junction, Colorado, aired a news piece yesterday about the “Sacred Secrets of the LDS Church.”

I think that the news anchors, save being as objective and unaffected as anchors could possibly be, did a decent job of trying to understand what the LDS temple is all about. The members interviewed, on the other hand, I think missed a tremendous opportunity to share more and clarify our beliefs and practices of the temple. Stake President Richard Landes did a substantially better job than Elder Smith in explaining some of the reasons for the temple, but it still left the anchors with misconceptions.

At one point the anchor asks Elder Smith, “What goes on in the temple?”

Our missionary unfortunately replied, “I don’t know how to explain that. . . . I’m going to pass on that one.” [Read more…]

Non-Temple-Goers as Swine and Dogs?

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Fifteenth century woodcut from Rouen Cathedral

I posted my thoughts a couple days ago as “Approaching the Temple” on the Mormon Apologetics & Discussion Board (MADB), which concerned what is appropriate to discuss and talk about with temple subjects, and what is not, and how we might find that voice. A reader responded:

You said, “The temple ceremonies and ordinances are sacred and secret. There is a level of secrecy connected with anything that is sacred … Christ once taught, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you (Matt. 7:6)”.

Why would temple-going Latter-day Saints view non-temple-going Latter-day Saints as swine and dogs?

This is how I responded: [Read more…]

Talking about the Mormon Garment

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There was an article published yesterday on Beehive Standard Weekly by Emerson Chase on the subject of “The Sacred Garment of Mormon Theology.” I think that the author is generally sincere in his object of attempting to combat the barrage of criticism and ridicule that the members of the LDS Church receive for what the world has nicknamed “Mormon underwear.” Chase gives an overview of the process by which a member of the Church becomes converted to the gospel, a process by which one continues to receive higher ordinances of the gospel until they come to the temple where they partake of the most solemn and binding covenants that man can make with God. These highest and most sacred covenants are symbolized by the wearing of the garment.  As Chase says:

In essence, the garment reflects the promise to each other [husband and wife] and to God to obey God’s laws for their own benefit, for the benefit of their marriage and ultimately for their families. . . .

The Mormon Garment is not worn in such a manner as to display the covenants made by the individual to the world. Where a pastor or preacher might wear a white collar or robe to indicate authority and covenants to God, Mormons are very personal with their commitments and wear the garment under their clothing. In short, it is a statement that the covenants established are between that person and God and the opinions of others don’t count. There is no show-and-tell because the covenants are sacred, and because of their personal nature, secret. It is somewhat like medical records or financial information. It is not something that is considered appropriate for public discourse or disclosure.

However, referring to his own counsel, where much direct discussion of the garment is not considered appropriate, and where the object of the address was to combat the criticism members receive because of it, I believe Chase may have been somewhat overzealous in explaining and describing the culture and idiosyncrasies which surround this sacred symbol of our worship.

We are told to “Trifle not with sacred things” (D&C 6:12). While it is entirely appropriate to talk generally about what the garment is for and what it means as a symbol of our promises to God, we must always maintain the utmost respect in our dialogue of such sacred subjects and not bring it to the level of humor, dating games, and how to spot a Mormon. Indeed, such talk can unknowingly fuel the fire of scoff from our detractors, instead of helping to extinguish it.

As Chase points out, the garment is used by Latter-day Saints similarly to the way other religious traditions have clergy that wear special robes or other unique identification as symbols of their solemn obligations to God. As these things are not treated lightly by other faiths, so should we be very careful and considerate in our discussions about the garment.

FARMS Review notes lack of Mormon Ritual discussion

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A recent post from the Summa Theologica blog highlights a note in the latest FARMS review article “The Study of Mormonism: A Growing Interest in Academia” by M. Gerald Bradford, Associate Executive Director of the Neal A. Maxwell Institute for Religious Scholarship at Brigham Young University. Bradford recognizes that there is a general lack of conversation about the ritual aspect of Mormonism in academia:

The experiential, ritual, ethical and legal, and material dimensions of Mormonism all have one thing in common: relatively little attention has been paid to them. These elements need to be integrated with other dimensions of the faith and compared with like characteristics in other religions before the tradition’s structural makeup is fully portrayed. What it means to be a Latter-day Saint is reflected in the experiential and ritual dimensions of the faith every bit as much as in what adherents believe or in the sacred writings they hold dear . . . the study of the ritual or ceremonial dimension of Mormonism, in everyday life and worship, is of vital importance in gaining a better appreciation of the tradition as a whole. This aspect also needs to be studied in comparison with patterned celebrations and formalities manifested in other traditions.

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