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The Egyptian Ankh, “Life! Health! Strength!” – Part 2

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(Continued from Part 1, which has been updated)

As I mentioned in Part 1, the more interesting aspects of the Egyptian ankh are not necessarily what it means standing alone, but how the Egyptians used it in their texts and illustrations.

There are three principal ways that the Egyptians used the ankh symbol, by itself, in their drawings:

  1. Detail from Papyrus of Ani - a god leads the initiate towards the throne (click for larger view)Probably the most common depiction of the ankh is being clutched in the hand by the gods and goddesses on the upper loop portion of the symbol.  Wikipedia notes:

    The ankh appears frequently in Egyptian tomb paintings and other art, often at the fingertips of a god or goddess in images that represent the deities of the afterlife conferring the gift of life on the dead person’s mummy… ((http://en.wikipedia.org/wiki/Ankh))

    In other words, the Egyptians believed that their gods “held” eternal life in their hands, and could bestow it upon certain persons at their pleasing.  Chevalier and Gheerbrant note:  [Read more…]

Baptism for the Dead: An Erroneous Practice? – Part 2

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Close on Jesus as the Good Shepherd. Ceiling - S. Callisto catacomb. Mid 3rd century A.D.(Continued from Part 1)

Some of the best studies of the early Christian practice of baptism for the dead have come from Hugh Nibley and John A. Tvedtnes. Both of these LDS scholars have written extensively on the topic. I hope to analyze some of their excellent work and provide examples of the practice of baptism for the dead which have been discovered in many different apocryphal and pseudepigraphal texts.

The Shepherd of Hermas

The first text we’ll look at is called the Shepherd of Hermas (also called the Pastor of Hermas). This was a very popular work in early Christianity, and several early Christians considered it scripture with other New Testament texts, combining them into the same canon. It was written in Rome in the second century, and was written in Greek, though a Latin translation was also soon made. Two English translations are now available for reading online at Early Christian Writings, here, and here. If you’re up to it, you can also read the Greek directly. [Read more…]

Washing of Feet

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Jesus Washing Peter's Feet by Ford Madox Brown. 1852-56, retouched several times up to 1892. Oil on canvas 46 x 52 1/4 in Tate Gallery, London.

Jesus Washing Peter's Feet by Ford Madox Brown. 1852-56, retouched several times up to 1892. Oil on canvas 46 x 52 1/4 in Tate Gallery, London.

A reader has asked, “Do you have any insight into what happened to the washing of feet? Could the washing of feet have been preparatory to the full ordinance of washing as we now have it in the initiatories?”

The ordinance of washing of feet is still performed in the temple, for it is a restored ordinance, but it is part of the culminating sealing ordinances which are reserved for those who make their calling and election sure through faith. Temple scholar Matthew Brown has offered this:

The Lord mentioned in a revelation on 1 November 1831 that he had granted unto his disciples the authority to “seal both on earth and in heaven” (D&C 1:8). During the same month he indicated that God the Father would reveal to his servants who should be sealed up “unto eternal life” by this power (D&C 68:12). The ordinance of the washing of feet was then introduced by the Lord as the means whereby someone could be rendered “clean from the blood of this generation” (D&C 88:138-141), and when Joseph Smith administered this ordinance, he stated that those who received it were not only “clean” in a ritual sense but were also “sealed up unto eternal life” (HC, 1:323-24; see also MD, 829-32). ((Matthew B. Brown, The Gate of Heaven, 235.))

[Read more…]