:Periodic Post: FAQ: Temples and Temple Worship
Periodic Post
FREQUENTLY ASKED QUESTIONS
about
MORMON TEMPLES AND TEMPLE WORSHIP
I. Table of Contents
Welcome
Introduction
Frequently Asked Questions
Answers to Frequently Asked Questions
Suggestions for Posting Temple Questions to soc.religion.mormon
Summary & Bibliography
Revision History
Endnotes
II. Welcome
Welcome to the soc.religion.mormon FAQ about Mormon Temples and
Temple Worship. This text-only document is regularly posted to
soc.religion.mormon.
A special HTML version is located at:
Well, nowehere special right now. Watch this space for
updates. Okay, so don't hold your breath.
Errors, comments or suggestions for improvement are appreciated
and can be e-mailed directly to ... well, for right now you can
use fa...@olsonhome.com.
This FAQ was last updated on Oct 23 2001 to incorporate changes
to acronym usage. HTH.
III. Introduction
One of the things that sets members of the Church of Jesus Christ
of Latter-day Saints (LDS) apart from other Christian religions is
the doctrine of temple worship. LDS believe that the temple is
literally Beth Elohim, the House of the Lord, a sacred space apart
from the profane space of the world, a place where the worshipper
can feel closer to God than any other place on earth. As Gordon B.
Hinkley (current President of the LDS Church) puts it:
"These buildings, different from the thousands of regular
Church houses of worship scattered over the earth, are
unique in purpose and function from all other religious
edifices. It is not the size of these buildings or their
architectural beauty that make them so. It is the work
that goes on within their walls."[1]
John A. Widtsoe stated it this way:
"Temple work is very important. The Prophet Joseph Smith is
is reported to have said - it is so recorded and printed -
that there is no more important duty resting upon the
Latter-day Saints than to do the work for which we have
erected temples. It is interesting to remember that in the
D&C, the collection of some of the revelations given by
the Lord to the Prophet Joseph Smith, the oldest
revelation, therefore really the first, deals almost
wholly with the subject of salvation for the dead. (D&C 2)
It is a significant fact of history, also, that Brigham
Young had been in this valley only four days when he came
to a spot a few feet from where we are meeting today, in
the midst of the sagebrush, and placed his cane in the
ground, saying: 'Here we shall build a temple to the Most
High.' The pioneers were hungry and weary; they needed
food and rest; a hostile desert looked them in the face;
yet in the midst of such physical requirements they
turned first to the building of temples and to the
spiritual food and strength that the temples provide."
After a temple is dedicated it becomes vested with a character so
sacred that only members of the Church in good standing are
permitted within. Because of the sacred nature of the temple and
the ordinances which take place therein, LDS are reluctant to
speak of the Temple Ceremony (TC) outside the context of the
temple itself. To them it is sacrosanct - indeed, parts of it are
so sacred that even within the temple the words are only
whispered. This is the reason that the s.r.m charter proscribes
posts which contain "quoted statements that are either attributed
to, or unmistakably part of, the LDS temple ceremony."
Unfortunately, this reluctance can be frustrating to non-LDS
readers of s.r.m - the earnest seeker of truth as well as the
critic and the the curious - who wish to better understand the
purpose of the TC.
It is the goal of this FAQ to address general questions regarding
LDS temples and temple worship. Suggestions are also given for
posting questions which this FAQ (1) does not address or (2) does
not adequately answer.
IV. Frequently Asked Questions
A. Questions regarding the temple itself:
A.1 Why do Mormons build temples?
A.2 How many Mormon temples are there?
A.3 How does a temple differ from a meetinghouse?
A.4 Who can worship in the temple?
A.5 What are temples like on the inside?
A.6 How do LDS temples differ from ancient temples?
A.7 How are LDS temples similar to ancient temples?
A.8 Why is there a gold figure atop the temple?
B. Questions regarding the temple ceremony:
B.1 What goes on inside the temple?
B.2 What are "washings and anointings?"
B.3 What is "the endowment?"
B.4 What are "baptisms for the dead?"
B.5 What is a "temple marriage?"
B.6 What is a "sealing?"
C. Questions commonly raised by critics of the Church:
C.1 When Christ came there weren't any secrets. Everything was
in the open. Why all the secrecy?
C.2 How can the Church claim the TC to be inspired, when
it was copied almost verbatim from the Masons?
C.3 What about the Masonic markings on Mormon temples?
C.4 Why did Joseph Smith become a Mason?
C.5 Why do Mormons wear "magical underwear?"
C.6 Sometimes one hears stories about sexual activities taking
place in LDS temples. What about those?
C.7 Isn't there a part in the TC where Protestant Ministers
are ridiculed?
C.8 Which brings up another question - if the TC is inspired,
why did it need to be changed?
C.9 Haven't you broken your own covenants by writing this FAQ?
V. Answers to Frequently Asked Questions
A.1 Why do Mormons build temples?
The short answer is, "Because we are commanded to." In a
revelation received December 27, 1832 the Joseph Smith was
commanded to:
"establish a house, even a house of prayer, a house
of fasting, a house of faith, a house of learning, a
house of glory, a house of order, a house of God;"
-- D&C 88:119
But, in a larger sense, God's covenant people have always
been commanded to build temples. In ancient Israel, their
first sacred place was the tabernacle in the wilderness
with its Holy of Holies, and then a succession of temples,
where special ordinances were performed and where only
those who met the required qualifications could
participate.[2]
------------------------------
A.2 How many Mormon temples are there?
More and more all the time.
The number of temples in service, under construction, or
in the planning stages, as of August, 2000, is 121. This
number is a significant increase over the last three years
- almost double the number in April, 1997. At the October
1997 General Conference, President Gordon Hinckley announced:
"..there are many areas of the Church that are remote,
where the membership is small and not likely to grow very
much in the near future. Are those who live in these places
to be denied forever the blessings of the temple ordinances?
While visiting such an area a few months ago, we prayerfully
pondered this question. The answer, we believe, came bright
and clear.
We will construct small temples in some of these areas,
buildings with all of the facilities to administer all of the
ordinances. They would be built to temple standards, which are
much higher than meetinghouse standards. They would accommodate
baptisms for the dead, the endowment service, sealings, and
all other ordinances to be had in the Lord's house for both
the living and the dead."
As a result of this building program, the number of temples in
service is approaching one hundred. When the Boston temple was
dedicated, it became the 100th LDS temple.
------------------------------
A.3 How does a temple differ from a meetinghouse?
There are thousands of Mormon meetinghouses throughout the
world. These are public places of worship where all are
welcome. They are multi-purpose buildings that and are
often shared by more that one congregation. In addition to
the chapel proper, where weekly worship services are held
and the emblems of the Lord's Supper are blessed and eaten,
there are also classrooms, a "cultural hall," a stage, a
kitchen, a children's meeting room, a special room for the
women's auxiliary, offices, a library, and an area where
genealogical research may be done.
The temple, OTOH (that's "on the other hand"), is a sacred
building where participation is limited to faithful LDS who
meet certain worthiness requirements.
The temple is a place of instruction. Here the principles
of the gospel are reviewed and profound truths of the
Kingdom of God are unfolded. If we enter the temple with
the right spirit and are attentive, we go out enriched in
gospel knowledge and wisdom.
The temple is a place of peace. Here we may lay aside the
cares and worries of the outside, turbulent word. Here our
minds are centered upon spiritual realities, since here we
are concerned only with things of the Spirit.
The temple is a place of covenants, which will help us live
righteously. Here we declare that we will obey the laws of
God and promise to use the precious knowledge of the gospel
for our own blessing and the good of man. The ceremonies
help us to go out from the temple with the high resolve to
lead lives worthy of the gifts of the gospel.
The temple is a place of blessing. Promises are made to us,
conditioned only upon our faithfulness, which extend from
time to eternity. They will help us to understand the
nearness of our heavenly parents. The power of the
priesthood is thus given us in new and large measures.
The temple is a place where ceremonies pertaining to
godliness are presented. The great mysteries of life, with
man's unanswered questions, are here made clear: (1) Where
did I come from? (2) Why am I here? (3) Where do I go when
life is over? Here the needs of the spirit, from which all
other things of life issue, are held of paramount
importance.
The temple is a place of revelation. The Lord may here give
revelation, and every person may receive revelation to
assist him in life. All knowledge, all help comes from the
Lord, directly or indirectly.[3]
------------------------------
A.4 Who can worship in the temple?
One must possess a current temple recommend to be admitted
to the temple. An interview is conducted, privately, and
the member is asked searching questions about his personal
conduct. The member must certify that he is morally clean,
keeping the Word of Wisdom (i.e. abstaining from coffee,
tea, tobacco, alcohol and addictive drugs), paying a full
tithe, living in harmony with the teachings of the Church
and not maintaining any affiliation or sympathy with
apostate groups.
If the applicant is not keeping the commandments or there
is something unsettled about his life that needs putting in
order, it will be necessary for him to demonstrate true
repentance before the temple recommend is issued.[4]
------------------------------
A.5 What are temples like on the inside?
There are special areas inside each temple for the various
ordinances. A large baptismal font supported on the backs
of twelve sculpted oxen (see 1 Kgs. 7:25) is used for
baptism for the dead. In other areas are cubicles in which
individuals are ritually washed and anointed before
endowments can be performed. In the older temples, larger
rooms are decorated to represent the Creation, the Garden
of Eden, this world, and the Terrestrial Kingdom, and in
such Endowment rooms, participants watch and hear
figurative presentations in which scenes are acted out,
depicting by whom and why the earth was created and how one
may come to dwell again in God's presence. The participants
make covenants and receive promises and blessings. This is
known as receiving one's Endowment. The Prophet Joseph
Smith taught that this Endowment was necessary to empower
one "to overcome all things". A veil symbolically divides
the terrestrial room from the celestial room, which
suggests through furnishings and decor the peace, beauty,
and glory of the highest degree of heaven. Also in the
temple are smaller sealing rooms, where temple marriages
and sealings are solemnized for the living and vicariously
for the dead. A temple may also have an upper room where
solemn assemblies can be convened.[5]
------------------------------
A.6 How do LDS temples differ from ancient temples?
Because they were built before the birth of Christ, the
symbolism in the temples of ancient Israel centers on the
promised Messiah. The many sacrifices offered therein all
bring to mind the great sacrifice which would be made by
God - who was to offer up of His only begotten Son - on our
behalf.
In modern temples, built after the birth of Christ, the
sacrifice of foodstuffs and animals is transcended. The
sacrifice of Christ is a central theme, but the modern
ceremony reveals on the entire plan of salvation, from
man's origin in the Garden of Eden through his destiny in
the Celestial Kingdom. One feature of the TC is the law
of sacrifice which, though tied to ancient physical
offerings, is now a sacrifice of personal time, talents and
resources to the building up of the kingdom of God.
------------------------------
A.7 How are LDS temples similar to ancient temples?
To understand the similarities in ancient and modern
temples we have to return to the garden of Eden. Why Eden?
Because Eden was the "Mountain of the Lord," the first land
to arise from the waters of creation and the place where
God created Adam. The temple represents that mountain. When
Adam sinned, he made himself ineligible to remain in that
sacred space and was driven eastward, out of the garden.
Once a year on Yom Kippur, the Day of Atonement, Adam's
eastward expulsion from the Garden was reversed when the
high priest traveled west past the consuming fire of the
sacrifice and the purifying water of the laver, through the
veil woven with images of the cherubim. Thus he returned to
the original point of creation, where he poured out the
atoning blood of the sacrifice, reestablishing the covenant
relationship with God.[6]
That same symbolism is alive and well in modern temples.
Here is a side-by-side comparison of the two:
Ancient Temple Modern Temple
-------------------------- -------------------------
Brass Altar/Burnt Offering Faith and Repentance, the
offering of a broken heart
and contrite spirit, rebirth
water baptism) and the gift
of the Holy Ghost (baptism of
fire)
Brass Laver, washing and Symbolic washing & anointing,
donning of priestly attire donning of the temple garment
Outer veil, with cherubim Temple recommend procedure
Holy place, with altar & Ordinance rooms where entire
symbols of Eden (menorah plan of salvation is
is symbolic of the tree revealed, beginning with
of life.) Blood sacrifice Eden. Covenants made
offered including promises of
personal sacrifice
Inner Veil, protected by Veil, protected by knowledge
cherubim given elsewhere in temple
Holy of Holies Celestial Room
------------------------------
A.8 Why is there a gold figure atop the temple?
The figure is intended to represent Moroni, a Nephite
prophet, who died about 421 A.D., and who, in 1823, came as
a resurrected being to the boy-prophet Joseph Smith, and
delivered to him the message of the restored Gospel, in
accordance with the prediction of the ancient seer:[7]
"And I saw another angel fly in the midst of heaven,
having the everlasting Gospel to preach unto the
inhabitants of the earth, and to every nation,
kindred, tongue, and people, saying with a loud
voice, Fear God, and give glory to him; for the hour
of his judgment is come: and worship him that made
heaven and earth, and the sea, and the fountains of
water." -- Revelation 14:6,7
------------------------------
B.1 What goes on inside the temple?
On October 27, 1838 Joseph Smith received a revelation
regarding the will of the Lord with respect to the saints
who were living in Nauvoo, IL. Among other things, the Lord
told the prophet that he wanted a temple built in that
place.
"Therefore, verily I say unto you, that your
anointings, and your washings, and your baptisms
for the dead, and your solemn assemblies, and your
memorials for your sacrifices by the sons of Levi,
and for your oracles in your most holy places
wherein you receive conversations, and your
statutes and judgments, for the beginning of the
revelations and foundation of Zion, and for the
glory, honor, and endowment of all her municipals,
are ordained by the ordinance of my holy house,
which my people are always commanded to build unto
my holy name."
While some of the items mentioned are specific to the
temple that was later erected in Nauvoo, the important
ideas in the above verse, with respect to the ordinances
most commonly performed in the temple are: "washings,"
"anointings," "endowment" and "baptisms for the dead." In
addition, (but not mentioned specifically are "marriages"
and "sealings." These six ordinances represent everything
that members regularly experience in the a Mormon temple.
------------------------------
B.2 What are "washings and anointings?"
If one were preparing for a job interview or a date, it
would be customary to bathe and don proper attire for the
occasion. Going to the temple should be no different and
LDS are encouraged to come to the temple with "clean hands
and a pure heart" - in other words, physically and
spiritually clean.
But a person going to the temple for the first time has
spent his whole life in the profane space outside of the
temple. Upon entry, he must be cleansed or sanctified. This
is the purpose of the ritual washing.
In Solomon's temple, a large bronze font was used for
ritual washings, and in the Second Temple period, people at
Jerusalem spent much of their time in immersions and
ablutions. Baptism is one specific ordinance always
mentioned in connection with the temple. "When one is
baptized one becomes a Christian," writes Cyril, "exactly
as in Egypt by the same rite one becomes an Osiris"
(Patrologiae Latinae 12:1031), that is, by initiation into
immortality ... According to Cyril, this is followed by an
anointing, making every candidate, as it were, a messiah.
The anointing of the brow, face, ears, nose, breast, etc.,
represents "the clothing of the candidate in the protective
panoply of the Holy Spirit," which however does not hinder
the initiate from receiving a real garment on the occasion
(Collected Works of Hugh Nibley 4:364). Furthermore,
according to Cyril, the candidate was reminded that the
whole ordinance is "in imitation of the sufferings of
Christ," in which "we suffer without pain by mere imitation
his receiving of the nails in his hands and feet: the
antitype of Christ's sufferings" (Patrologiae Graecae
33:1081). The Jews once taught that Michael and Gabriel
will lead all the sinners up out of the lower world: "they
will wash and anoint them, healing them of their wounds of
hell, and clothe them with beautiful pure garments and
bring them into the presence of God" (R. Akiba, cited in
CWHN 4:364).[8]
The anointing of a person or object with sacred ointment
represents sanctification (Lev. 8:10-12) and consecration
(Ex. 28:41), so that both become "most holy" (Ex. 30:29)
unto the Lord. In this manner, profane persons and things
are sanctified in similitude of the Messiah (Hebrew
"anointed one"), who is Christ (Greek "anointed one").[9]
Washings and anointings are preparatory or initiatory
ordinances in the temple. They signify the cleansing and
sanctifying power of Jesus Christ applied to the attributes
of the person and to the hallowing of all life. They have
biblical precedents. Women are set apart to administer the
ordinances to women, and men are set apart to administer
the ordinances to men. Latter-day Saints look forward to
receiving these inspired and inspiring promises with the
same fervent anticipation they bring to baptism. They come
in the spirit of a scriptural command: "Cleanse your hands
and your feet before me" (D&C 88:74; cf. 1 John 2:27). A
commemorative garment is given with these ordinances and is
worn thereafter by the participant.[10]
------------------------------
B.3 What is "the endowment?"
The Temple Endowment, as administered in modern temples,
comprises instruction relating to the significance and
sequence of past dispensations, and the importance of the
present as the greatest and grandest era in human history.
This course of instruction includes a recital of the most
prominent events of the creative period, the condition of
our first parents in the Garden of Eden, their disobedience
and consequent expulsion from that blissful abode, their
condition in the lone and dreary world when doomed to live
by labor and sweat, the plan of redemption by which the
great transgression may be atoned, the period of the great
apostasy, the restoration of the Gospel with all its
ancient powers and privileges, the absolute and
indispensable condition of personal purity and devotion to
the right in present life, and a strict compliance with
Gospel requirements.
The ordinances of the endowment embody certain obligations
on the part of the individual, such as a covenant and
promise to observe the law of strict virtue and chastity,
to be charitable, benevolent, tolerant and pure; to devote
both talent and material means to the spread of truth and
the uplifting of the race; to maintain devotion to the
cause of truth; and to seek in every way to contribute to
the great preparation that the earth may be made ready to
receive her King, - the Lord Jesus Christ. With the taking
of each covenant and the assuming of each obligation a
promised blessing is pronounced, contingent upon the
faithful observance of the conditions.[11]
------------------------------
B.4 What are "baptisms for the dead?"
Jesus said, "He that believeth and is baptized shall be
saved." In another gospel He adds, "Go ye therefore, and
teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost."
Theologians have debated baptism for centuries, and it is
beyond the scope of this FAQ to continue that debate. The
LDS Church teaches that water baptism *is* an ordinance
necessary for salvation. It further teaches that the
opportunity to receive an authoritative baptism will be
given to every sinful soul that ever lived upon this
planet. The ordinance of Baptism for the Dead is the
mechanism whereby that is accomplished.
Two scriptures from the NT indicate that this principle
was taught in the ancient Church. Peter, defining the
mission of the Saviour, tells us, "For this cause was
the gospel preached to them that are dead, that they
might be judged according to men in the flesh, but live
according to God in the spirit." In his epistle to the
Corinthians, Paul explains how all mankind shall be
redeemed from the physical death, then asks, "Else what
shall they do which are baptized for the dead, if the dead
rise not at all? why then are they baptized for the dead?"
Baptism for the Dead is a vicarious ordinance, that is,
it is performed by the living for and in behalf of the
dead (we don't baptize corpses!) In every operational
modern temple there is a baptismal font especially for
this purpose. In the SLC Temple, the baptistery takes up
the middle third of the lower floor. The font itself is
the most prominent feature of that room and sits in a
"well" 3 feet below the level of the floor and 21 feet
in circumference. In this depression stand twelve,
life-sized oxen of cast iron, with bronzed bodies and
silvered horns. The oxen face outward in groups of three
and support an elliptical font ten feet by six feet by
four feet deep. It holds more than four hundred gallons.
Members in good standing, twelve years and older may be
baptized for the dead.
------------------------------
B.5 What is a "temple marriage?"
I remember an episode of _LaVerne and Shirley_, many years
ago, where LaVerne had fallen in love. She described the
relationship using as many adjectives for "forever" as she
could think of, ending with "forever and ever, 'til death
do us part." Then as now, it saddened me to think that the
world believes forever ends when husband or wife passes out
of mortality.
In Mormonism, "forever" and "'til death do us part" are not
synonyms.
The LDS church teaches that marriage was instituted by God
in the Garden of Eden - before death was a reality - and
that the union was meant to last beyond the grave. With the
restoration of the priesthood, we claim the same authority
as had the apostles and that whatever we "bind on earth
shall be bound in heaven" (Matt 16:19). In marriages
performed within the temple, the words "'til death do us
part" are replaced by "for time and all eternity."
The greatest joys of true married life can be continued.
The most beautiful relationships of parents and children
can be made permanent. The holy association of families can
be never-ending if husband and wife have been sealed in the
holy bond of eternal matrimony. Their joys and progress
will never end.[12]
------------------------------
B.6 What is a "sealing?"
When a man and a woman are married in the temple, they are
said to be "sealed" to one another by virtue of their
"Celestial Marriage" and their children are said to be
"born in the covenant" (or, in other words, automatically
sealed to their parents). Thus the family unit becomes a
permanent, eternal unit.
But, when a man and a woman are first married outside the
temple, they have to go to the temple to be sealed to one
another (and have their children sealed to them) to obtain
the same permanency.
Sealings and marriages take place in sealing rooms designed
for that purpose. In the SLC temple, there are two main
sealing rooms directly adjacent to the Celestial Room, one
for the living and one where the same work is performed on
behalf of the dead. The most prominent feature of a
sealing room is the altar where husband and wife (and
children) kneel together during the ordinance. There are
chairs all around for worthy family members and friends to
witness the ceremony. Often there are mirrors on either
side of the room, the reflections creating the appearance
of countless family members on both sides of eternity.
This emphasis on work for our dead progenitors, of
necessity, creates a great need for and interest in
genealogy. Indeed, the LDS Church has the greatest
repository of genealogical information in the world. Even
this was prophesied. In Malachi, the prophet predicts that
Elijah will return "before the great and dreadful day of
the Lord" and his purpose will be "to turn the heart of the
fathers to the children and the heart of the children to
their fathers." Should it not happen, warns Malachi, the
world would be smitten with a curse. This prophecy was
literally fulfilled in 1836 (See D&C 110:13-16).
In a conference address delivered in 1943, John A.
Widtsoe said:
"Work in the temples is also done for the dead.
That we all know. Imbedded in the temple ceremonies
and endowment is one of the most glorious of all
the principles of truth given in this day - the
principle of universal salvation. We are all the
children of God, His very children; and He desires
to bring all of us back into His presence, into His
kingdom. He has provided means by which this may be
done. He has no favorites, except as we ourselves
by our imperfect living may defeat His desire. That
is one of the great doctrines of the Church; unique
and peculiar to this people. It is a challenging
doctrine, that though a man may fail to hear the
gospel upon earth, though he may fail, when he
hears it, to comprehend it, he may yet have the
opportunity after the grave, after this life is
over, to participate in the blessings of the
gospel, and to win his place in the kingdom of God."
------------------------------
C.1 When Christ came there weren't any secrets. Everything was
in the open. Why all the secrecy?
The TC is not now, nor has it ever been, secret. It is
sacred, and therefore not discussed outside of the temple
itself.
To understand the difference, we have to take examine some
words. The English words "temple" and "sanctuary" come, in
part, from the Hebrew "*QDS" (caret over the S) and has the
meaning of "withdrawal" or "separation" of sacred things
from profane things. In fact, the Qal verbal form of "*QDS"
denotes something "holy" or "withheld from profane use."
"Profane", OTOH, comes from the Latin roots "pro" (meaning
"outside" or "before") and "fanum" (meaning "temple"). The
equivalent Hebrew word is "hol" (caret over the o) which
means "outside the sanctuary, foreign, profane, common."
So we have these two antithetical terms, sacred and
profane, which mean, literally, "stuff for inside the
temple" and "stuff for outside the temple." That's why we
don't talk about the TC outside of the temple. It's sacred
and we choose not to profane it.
Besides, in all that was ever written about Christ, the
only time He was ever considered "angry" was when he found
the money changers doing an "outside the temple" thing
within the confines of the temple. He told them that they
had turned the House of God into a den of thieves.
------------------------------
C.2 How can the Church claim the TC to be inspired, when
it was copied almost verbatim from the Masons?
This is an oft repeated claim, that the TC is similar
to/stolen from/a copy of the Masonic rite. In reality, the
TC has more in common with coronation rites performed in
ancient India and Africa than anything the Masons have yet
devised, but since there is no known link between Smith and
those ancient societies, the similarities don't constitute
an effective criticism of the Church. OTOH, Smith *was* a
Mason, so critics of Mormonism often point to parallels in
Freemasonry as proof that the TC is not inspired.
The following statement by an LDS scholar who has been a
Mason for fifty years is pertinent:
"No Mason - or anyone else - acquainted with
the rituals of the Order can honestly claim
that there is the slightest resemblance of
those ordinances or procedures [of the LDS
endowment ceremony] to anything presented in
the Symbolic Lodge of Freemasonry. (Marvin B.
Hogan, "The Historicity of the Alleged Masonic
Influence on Mormonism," pp. 17, 30-31 [Jan 15,
1984])"
Or, as Arden Eby (long time participant in the Mormon
newsgroups) puts it:
"Masonry is a men's service club with some
awkward, if perhaps morally positive, rituals.
The endowment is a beautiful microcosm of the
nature of the universe. In terms of essence,
the two rituals couldn't be more different."
Resemblances between the two rituals are limited to a small
proportion of actions and words; indeed, some find that the
LDS Endowment has more similarities with the Pyramid texts
and the Coptic documents than with Freemasonry. Even where
the two rituals share symbolism, the fabric of meanings is
different. In addition to creation and life themes, one
similarity is that both call for the participants to make
covenants. Yet, the Endowment alone ties covenants to
eternal blessings and to Jesus Christ. The Masonic ceremony
does not emphasize priesthood or the need to be
commissioned by God to represent him. The active
participation of God in the world and in men's lives is a
distinctly LDS temple motif. While Masons believe in an
undefined, impersonal God, everything in the LDS Endowment
emanates from, or is directed to, God who is a personage
and man's eternal Father. The Endowment looks to the
eternities and to eternal lives, but Freemasonry is
earthbound, pervaded by human legend and hope for something
better.
Freemasonry is a fraternal society, and in its ritual all
promises, oaths, and agreements are made between members.
In the temple Endowment all covenants are between the
individual and God. In Freemasonry, testing, grading,
penalizing, or sentencing accords with the rules of the
fraternity or membership votes. In the Endowment, God alone
is the judge. Within Freemasonry, rank and promotions are
of great importance, while in the LDS temple rites there
are no distinctions: all participants stand equal before
God. The clash between good and evil, including Satan's
role, is essential to, and vividly depicted in, the
Endowment, but is largely absent from Masonic rites. Temple
ceremonies emphasize salvation for the dead through
vicarious ordinance work, such as baptism for the dead;
nothing in Masonic ritual allows for proxies acting on
behalf of the dead. Women participate in all aspects of LDS
temple rites; though Freemasonry has women's auxiliaries,
Masonic ritual excludes them. The Endowment's inclusion of
females underscores perhaps the most fundamental difference
between the two rites: LDS temple rites unite husbands and
wives and their children, in eternal families. Latter-day
Saint sealings would be completely out of place in the
context of Masonic ceremonies.
Thus, Latter-day Saints see their temple ordinances as
fundamentally different from Masonic and other rituals and
think of similarities as remnants from an ancient
original.[13]
------------------------------
C.3 But what about the Masonic markings on Mormon temples?
The markings most often mentioned are the sun, moon and
stars. These are the same symbols mentioned by the
Apostle Paul in I Corinthians and represent different
degrees of glory in the hereafter. On the great temple
in Salt Lake City there are many star stones, including
sixteen on the east tower and 12 on each of the east
corner towers. On the west tower there are the seven
stars of Ursa Major, the two stars known as pointers on
a line with the North Star itself. There are 50 sun
stones, with a serrated edge of 52 points. Each stone
is 4'7" high by 3'6" wide by 10" thick. There are 50
moon stones, showing the moon in various stages, each
the same size as the sun stones except for being 2"
thicker. There are also 2 cloud stones and 34 earth
stones. All of these symbols reverence the great creator of
the universe.
Also of interest are the inscription stones, one bearing
the inscription "I am Alpha and Omega," the other,
"Holiness to the Lord," and "The House of the Lord"
along with commencement and completion dates. Directly
below the "Alpha and Omega" inscription appears in
relief the emblem of clasped hands, a token of the bond
and brotherhood and free offering of the right hand of
fellowship. Above the upper windows in each of the center
towers is a carved emblem of the All-Seeing eye.
The latter might, at first glance, seem to be distinctly
Masonic, but (in the words of the great Masonic historian
Mackay) "The All-Seeing Eye is an important symbol of the
Supreme Being, borrowed by the Freemasons from the
nations of Antiquity." Again we see that any commonality
of symbology derives from a single ancient origin.
------------------------------
C.4 Why did Joseph Smith become a Mason?
Many of the Mormon brethren had been admitted to
Masonry before they joined the Church. These brethren
realized the advantages of membership in such an
organization and prevailed upon Smith to seek a
dispensation for the benefit of the other brethren at
Nauvoo. Their leader had become a powerful figure in
the political and religious life of the time. If he
and his brethren could attend Masonic conventions
and freely mingle with the prominent jurists and
lawmakers of the state, they would surely be spared
the persecution they had witnessed elsewhere, they
thought. They considered the Masonic fraternity a
necessary means to this desired end.
Joseph Smith and his brethren sought membership in the
Masonic lodge for the same reason that people seek its
influence today. They desired the prestige, protection,
and power such an alliance should have guaranteed at a
time when they were sorely in need of such friendship.[14]
Sadly, the strategy backfired. Smith recognized several
Masons among the members in the mob before they
assassinated him.
C.5 Why do Mormons wear "magical underwear?"
On one occasion, one of the brethren was invited to
speak to the faculty and staff of the Navy Chaplains
Training School in Newport, Rhode Island. The audience
included a number of high-ranking naval chaplains from
the Catholic, Protestant and Jewish faiths.
In the question-and-answer period one of the chaplains
asked, "Can you tell us something about the special
underwear that some Mormon servicemen wear?" The
implication was, "Why do you do that? Isn't it strange?
Doesn't that present a problem?"
To the chaplain who made the inquiry he responded with a
question: "Which church do you represent?" In response he
named one of the Protestant churches.
He said, "In civilian life and also when conducting the
meeting in the military service you wear clerical
clothing, do you not?" The chaplain said that he did.
He continued, "I would suppose that that has some
importance to you, that in a sense it sets you apart from
the rest of your congregation. It is your uniform, as it
were, of the ministry. Also, I suppose it may have a much
more important place. It reminds you of who you are and
what your obligations and covenants are. It is a
continual reminder that you are a member of the clergy,
that you regard yourself as a servant of the Lord, and
that you are responsible to live in such a way as to be
worthy of your ordination."
He told them, "You should be able to understand at least
one of our reasons why Latter-day Saints have a deep
spiritual commitment concerning the garment. A major
difference between your churches and ours is that we do
not have a professional clergy, as you do. The
congregations are all presided over by local leaders.
They are men called from all walks of life. Yet they are
ordained to the priesthood. They are set apart to
presiding positions as presidents, counselors, and
leaders in various categories. The women, too, share in
that responsibility and in those obligations. The man who
heads our congregation on Sunday as the bishop may go to
work on Monday as a postal clerk, as an office worker, a
farmer, a doctor; or he may be an air force pilot or
naval officer. By our standard he is as much an ordained
minister as you are by your standard. He is recognized as
such by most governments. We draw something of the same
benefits from this special clothing as you would draw
from your clerical vestments. The difference is that we
wear ours under our clothing instead of outside, for we
are employed in various occupations in addition to our
service in the Church. These sacred things we do not wish
to parade before the world."
He then explained that there are some deeper spiritual
meanings as well, connecting the practice of wearing this
garment with the covenants made in the temple ... The
garment, covering the body, is a visual and tactile
reminder of these covenants. For many Church members the
garment has formed a barrier of protection when the
wearer has been faced with temptation. Among other
things, it symbolizes our deep respect for the laws of
God - among them the moral standard.[15]
------------------------------
C.6 Sometimes one hears stories about sexual activities taking
place in LDS temples. What about those?
They're absolute hogwash. In the temple, the ideal of
modesty is carefully maintained. When you go into the
temple, you exchange your street clothing for the white
clothing worn in the temple. You change your clothes in a
dressing space that is completely private. As you store
your street clothing in the locker provided, you store
your worldly cares, concerns and distractions with them.
You step out of this private dressing area clothed
completely in white and you feel a sense of equality and
connectedness - for everyone else is dressed the same: in
purest white, long sleeved and floor-length.
Even the ordinance of ritual washing is done in a private
space, the candidate completely covered in a sheet-like
garment.
The altars in the sealing rooms are made for one purpose.
Husband and wife kneel together, holding hands, promising
to love and cherish each other not only for this life,
but for all eternity. In the case of sealings, the
children are also there, kneeling at the altar with them
and holding their parent's hands.
------------------------------
C.7 Isn't there a part in the TC where Protestant Ministers are
ridiculed?
The "Christian minister vignette" can hardly be construed
as ridicule. It portrayed one minister as an honest seeker
of truth who had been deceived by Satan. When further
truths are presented him, he embraces them. IMHO (that's "in
my humble opinion"), the lesson being taught is that Satan is
clever - and will often tell a hundred truths in order to
perpetrate one lie.
The scene is not part of the current TC.
------------------------------
C.8 Which brings up another question - if the TC is inspired,
why does it need to be changed from time to time?
If your core religious beliefs include the ideas that the
heavens are closed and that there is no need for
continuing revelation, the idea of an ordinance changing
can be troublesome. OTOH, LDS believe in modern-day
revelation and, not surprisingly, have a completely
different paradigm: we see the occasional change as proof
of concept and are reassured that the system is still
"working."
Joseph Smith put it this way:
"God said, 'Thou shalt not kill;' at another
time He said, 'Thou shalt utterly destroy.'
This is the principle on which the government
of heaven is conducted - by revelation adapted
to the circumstances in which the children of
the kingdom are placed. Whatever God requires
is right, no matter what it is, although we
may not see the reason thereof till long after
the events transpire."
IOW (that's "in other words"), when the Saints are placed
in a new circumstance (copies of the TC being widely available
on the WWW and other places, for example) a revelation is given
so that the church can adapt to the new circumstance.
Whether you see this as succumbing to public pressure or
proof of the modern-day revelation paradigm depends on
your point of view; it's why the LDS Church emphasizes a
testimony of the concept more than it emphasizes physical
proof.
The only way to get a testimony of the concept is to
study, ponder and pray. Study the teachings of the
Church. Read the Book of Mormon. Ponder whether it could
be true. Ask God for a confirmation. As the Prophet
Moroni wrote:
"And I seal up these records, after I have
spoken a few words by way of exhortation
unto you.
"Behold, I would exhort you that when ye
shall read these things, if it be wisdom in
God that ye should read them, that ye would
remember how merciful the Lord hath been
unto the children of men, from the creation
of Adam even down unto the time that ye shall
receive these things, and ponder it in your
hearts.
"And when ye shall receive these things, I
would exhort you that ye would ask God, the
Eternal Father, in the name of Christ, if
these things are not true; and if ye shall
ask with a sincere heart, with real intent,
having faith in Christ, he will manifest the
truth of it unto you, by the power of the
Holy Ghost.
"And by the power of the Holy Ghost ye may know
the truth of all things."
-- Moroni 10:2-5
------------------------------
C.9 Haven't you broken your covenants by writing this FAQ?
Erm ... certainly I have "stepped right up to the line," as
it were, as far as keeping sacred that which I have
promised to keep sacred. I have explained the TC in as much
detail as my conscience will allow. But I do not believe I
have "stepped over" that line. Indeed, on most of the
"sensitive parts," I have quoted modern-day prophets and
other Church leaders rather than rely on my own command of
the language.
If I have erred, at least I'm in good company!
VI. Suggestions for Posting Temple Questions to soc.religion.mormon
Remember that the prime directive of s.r.m. is to
"provide a forum for open, courteous discussion" of LDS
issues. All temple questions should be framed with this
in mind.
As mentioned in section II, there are portions of the TC,
any mention of which is considered sacrilegious by LDS and
will be met by stony silence by LDS on s.r.m. Specifically,
those portions include names, signs, tokens and (in the
older versions) penalties. Whether quoted or paraphrased,
those sections are considered to be "detailed discussion"
and are proscribed by the charter.
As mentioned in the s.r.m charter, any direct quotations of
other sections of the temple ceremony will trigger the
automoderator and your post will be forwarded to a human
moderator, who will return it to you. It is suggested
(in cases where you must reference the TC) that you
*paraphrase* the pertinent sections. For example, imagine
that the restriction in the s.r.m charter applied to
Shakespere's _Romeo and Juliet_ instead of the TC. A
question posed in the form:
"Remember where Juliet is standing on the balcony
sighing about her love for Romeo and the difficulty
of their situation - to the point that she considers
renouncing her family. Doesn't that conflict with the
Mormon concept of eternal family relationships?"
would be perfectly acceptable. But writing, "Deny thy
father and refuse thy name," would be forbidden under the
charter.
Alternatively, it is acceptable to reference the TC via
URL to websites where enemies of the church have posted it.
Parodies are almost always disrespectful and, as such,
will be rejected - by the automoderator if significant
portions are quoted - and by a human moderator if not.
VII. Summary & Bibliography
LDS are generally willing to answer respectful questions
about temples and the temple ceremony. Their answers, at
times, may seem evasive, but this is generally due to
the fact that they have made promises in the temple to
keep details of the TC sacred. In answering questions,
some LDS may go in to more detail, some less, depending
on their conscience; but their answers will generally
be similar to the answers in this document.
This FAQ is also a good example of how to post (and
respond to) questions about LDS Temples without
offending anyone or breaking any covenants.
For more information, please consider the following:
_Temples of the Church of Jesus Christ of Latter-day
Saints_, a magazine-like text published by the Ensign
Magazine. It is beautifully illustrated and contains
short articles by various Church leaders. It is
available at any Deseret Book Store.
Boyd K. Packer, _The Holy Temple_, published by
Bookcraft, 1980. There is also a 40-page booklet adapted
from the book, and bearing the same title.
James E. Talmage, _The House of the Lord_, published by
Deseret Book Company, 1971
Donald W. Parry, ed., _Temples of the Ancient World_,
published by Deseret Book Company, 1994
You might also enjoy a trip to the Visitor's Center of an
LDS Temple near you.
VIII. Revision History
date ver by description
--------- ---- --- -------------------------------------------
14-May-97 1.0 GRB Final submission to srm board for approval.
IX. Endnotes
[1] Gordon B. Hinckley, "Why These Temples?" in _Temples of the Church
of Jesus Christ of Latter-day Saints_, p.2
[2] ibid, p.3
[3] John A. Widtsoe, "Looking Toward the Temple" in _Temples of the
Church of Jesus Christ of Latter-day Saints_, pp 46-47
[4] Boyd K. Packer, "The Holy Temple" in _Temples of the Church
of Jesus Christ of Latter-day Saints_, p.7
[5] Encyclopedia of Mormonism, Vol.4, TEMPLES
[6] Donald W. Parry, "Garden of Eden: Prototype Sanctuary" in
_Temples of the Ancient World_, p.135
[7] James E. Talmage, _The House of the Lord_, p.147
[8] Encyclopedia of Mormonism, Vol.4, TEMPLE ORDINANCES
WASHINGS AND ANOINTINGS
[9] ibid, TEMPLES
[10] ibid, WASHINGS AND ANOINTINGS
[11] James E. Talmage, _The House of the Lord_, pp.83-84
[12] Spencer W. Kimball, "Temples and Eternal Marriage" in _Temples of
the Church of Jesus Christ of Latter-day Saints_, p.15
[13] Encyclopedia of Mormonism, Vol.2, FREEMASONRY AND THE TEMPLE
[14] E. Cecil McGavin, _Mormonism and Masonry_, pp. 12-13
[15] Boyd K. Packer, _The Holy Temple_, p.20
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