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Mormon Temples and Temple Worship FAQ |
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FREQUENTLY ASKED QUESTIONS |
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I. Table of Contents |
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| 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 |
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| Welcome to the soc.religion.mormon FAQ about Mormon Temples and Temple Worship. This html document is an online copy of the text-only version regularly posted to soc.religion.mormon. | ||||||||||||||||||
III. Introduction |
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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:
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| "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] | ||||||||||||||||||
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John A. Widtsoe stated it this way: |
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| "Temple work is very important. The Prophet Joseph Smith 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." | ||||||||||||||||||
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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. |
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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 here 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 |
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| 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: | ||||||||||||||||||
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| 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? | ||||||||||||||||||
| With the dedication on the Snowflake, AZ temple on 3 March, 2002 the number of temples in service was 107,with 18 more under construction or in the planning stage. This does not count the temple at Kirtland, OH which is no longer owned and operated by the Church, nor the original Nauvoo, IL temple which was destroyed. | ||||||||||||||||||
| A.3 How does a temple differ from a meetinghouse? | ||||||||||||||||||
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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, 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] |
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| A.4 Who can worship in the temple? | ||||||||||||||||||
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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] |
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| 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? | ||||||||||||||||||
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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. |
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| A.7 How are LDS temples similar to ancient temples? | ||||||||||||||||||
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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] This same symbolism is alive and well in modern temples. Here is a side-by-side comparison of the two: |
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| 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?" | ||||||||||||||||||
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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] |
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| B.3 What is "the endowment?" | ||||||||||||||||||
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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] |
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| B.4 What are "baptisms for the dead?" | ||||||||||||||||||
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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 Savior, 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. |
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| B.5 What is a "temple marriage?" | ||||||||||||||||||
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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] |
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| B.6 What is a "sealing?" | ||||||||||||||||||
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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 Salt Lake City 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: |
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| C.1 When Christ came there weren't any secrets. Everything was in the open. Why all the secrecy? | ||||||||||||||||||
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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", on the other hand, 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. |
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| 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. On the other hand, 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: |
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| Or, as Arden Eby (long time participant in the Mormon newsgroups) puts it: | ||||||||||||||||||
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| 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] |
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| C.3 But what about the Masonic markings on Mormon temples? | ||||||||||||||||||
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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. |
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| 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. |
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| C.5 Why do Mormons wear "magical underwear?" | ||||||||||||||||||
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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] |
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| 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. |
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| 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, 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. |
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| 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. On the other hand, 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: |
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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: |
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| 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! |
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VI. Suggestions for Posting Temple Questions to soc.religion.mormon |
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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: |
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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. |
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VII. Summary & Bibliography |
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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: |
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You
might also enjoy a trip to the Visitor's Center of an LDS
Temple near you.
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VIII. Revision History |
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IX. Endnotes |
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| [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 | ||||||||||||||||||