LDS Temple Endowment

Garments, the Veil and Gammadia Markings

2010-11-06T12:58:00.003-06:00

E. Goodenough, in his study of Jewish symbolism, discovered that in Christian art the garment and robe were marked with signs at right angles, the gamma or square, or simply with a straight bar with prongs. He concluded that the marks had some religious significance or symbolic force.(Erwin R. Goodenough, Jewish Symbols the Greco-Roman Period 13 vols. (New York: Pantheon Books 1953), 9:164.)
In the Pistis Sophia, a Gnostic text of great importance, the garment is marked with the sacred Name and with five mysteries.(Erbetta, Gli Apocrifi, pp. 400–401; Pistis Sophia 8–10.)
One symbolically puts on Christ, in Gnostic speculation, through receiving baptism and the garment.(Gilles Quispel, “Qumran, John and Jewish Christianity,” in James H. Charlesworth and Raymond E. Brown, eds. John and Qumran (London: Geoffrey Chapman Publisher, 1972), pp. 152–54. Cf. J. MacDonald, ed., Memar Marqah (Berlin: n.p., 1963), pp. 4, 32, 80, 139, 158, and 194.)
The ancient garment was adorned with other marks besides the Name.
See Clothed Upon: A Unique Aspect of Christian Antiquity by Blake Ostler.

Among the textile fragments excavated at Masada were the remains of pieces of fabric with L-shaped cloth markings affixed to them. Dating to before A.D. 73, these are among the very earliest known examples of such marked garments. Scholars refer to these markings as gammadia, some of them being shaped like the Greek letter gamma (G). Though similar patterns have been found in several locations, the significance of these markings remains unknown to archaeologists and art historians. Because these markings seem to appear artistically in conjunction with some hope for life or glory after death, their presence on the clothing found at Masada may reflect something about the religious hopes and convictions of the Jewish fighters who died there. (BYU Studies (1996-7), 251-8)
See Gammadia on Early Jewish and Christian Garments

Markings on the Veil same as Markings on Garments
According to Hugo Odeberg, who translated the Hebrew Enoch, the veil was marked with “the secrets of the world’s creation and sustenance . . . in short, the innermost Divine secrets.”(Ibid., p. 28.)The purpose of the marks on the garment and the veil was to initiate the recipient into the divine secrets of the universe. Enoch also received a garment that was marked with divine secrets: “The Holy One . . . made me a garment of glory on which were fixed all kinds of lights, and He clad me in it. And He made a robe of honour on which were fixed all kinds of beauty.”(Ibid., p. 32.)
Each step of progress in initiation was marked by some change of the garment or robes, and so the symbolism of the garment implied increased glory, moving from one existence to another.It should be noted that the ancient garment bore the same tokens as the veil of the temple at Jerusalem. In the Testament of Levi, for example, the veil is the ¡nduma of the angel or the personified temple.(Marinus DeJonge, The Testament of the XII Patriarchs, p. 124.) This imagery brings to mind the scripture, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." (1 Cor. 3: 16-17)

Many ancient texts confuse the garment with the veil of the temple, such as Ambrose of Milano’s Tractate of the Mysteries or the Hebrew Book of Enoch where “garment” and “veil” are used interchangeably.(Nibley, Joseph Smith Papyri, p. 246.)
Enoch is clothed with the veil in the Hebrew Book of Enoch: The Holy One . . . made me a throne similar to the throne of glory. And He spread over me a curtain [veil] of splendour and brilliant appearance of beauty, grace and mercy, similar to the curtain [veil] of the throne of glory; and on it were fixed all kinds of lights in the universe.(Hugo Odeberg, 3 Enoch; or The Hebrew Book of Enoch (1928; reprinted., New York: Ktav Publications, 1973), p. 32. Bracketed words added by author as another possible translation of the word.)A small church, Agios Eleftherios, in Athens has retained the old style templon, along with the archaic veil, as can be seen above. In early Byzantine churches the sanctuary was often marked by a veil in imitation of the veil of Solomon’s Temple. Over time, the veil was generally replaced in Byzantine churches with panels of icons, known as iconostasis. It is therefore uncommon to see old-style veils in contemporary churches. For more information see links:
Early Byzantine Veil with Gammadia
Iconostasis - An Eastern Orthodox Veil

Another mosic at Ravenna, Italy, ‘the kiss of Judas,’ especially intrigues us, since Christ and the Apostles have the prong-ended angle [garment mark] on the himation [shawl], but Judas does not. We can draw no conclusions, however, because the artist may have not shown it with Judas simply because in turning for the kiss Judas hides the part of the garment where the mark would normally have appeared. (Goodenough, Jewish Symbols, 9:88-89, see also 164 n. 300.)
For other examples see, Sant'Apollinare Nuovo Photo Gallery.

In addition to their appearing on clothing and veils the gammas in Ravenna Mosaics are pictured on altar cloths as well.Another Ravenna mosaic, C. A.D. 520, shows the priest-king Melchizedek in a purple cloak, offering bread and wine at the altar (Genesis 14:18-20) The white altar cloth is decorated with two sets of gammadia, as well as the so-called “seal of Melchizedek,” two interlocked squares in gold. Abel offers his lamb as Abraham gently pushes Isaac forward. The hand of God reaches down to this sacred meeting through the red veils adorned with golden gammadia on either side. The theme is the great sacrifice of Christ, which brings together the righteous prophets from the past as well as the four corners of the present world, thereby uniting all time and space.(Nibley, Sacred Vestments; pg.109.)
See Gammadia at Ravenna
The central Italian city of Ravenna is known for its superb Byzantine mosaics - as they are the finest outside Istanbul. Ravenna rose to power in the 1st century BC under the Emperor Augustus. The town converted to Christianity very early, in the 2nd century AD. Ravenna's exquisite early Christian mosaics span the years of Roman, Ostrogothic and Byzantine rule. Ravenna's early Christian churches and mosaics have been collectively designated a World Heritage Site.
There are a number of major sites (basilicas, baptisteries or mausoleums)in and around Ravenna adorned with these exquisite mosaics featuring many of the different Christian themes and symbols, clearly a Paupers' Bible.
Sant'Apollinare Basilica in Classe
Sant'Apollinare Basilica in Classe Photo Gallery
Sant'Apollinare Nuovo Basilica
Sant'Apollinare Nuovo Basilica Photo Gallery
San Vitale Basilica
San Vitale Basilica Photo Gallery
Arian Baptistery
Arian Baptistery Photo Gallery
Neonian Baptistery
Neonian Baptistery Photo Gallery
Mausoleum of Galla Placidia
Also see:
Early Christian Textile Markings from Fayum Egypt
Evidences of a Christian Population in the Egyptian Fayum and Genetic and Textile Studies of the Akhmim Noble Mummies (GospeLink.com - subscription required)
Tallit Katan - The Sacred Undergarment of Judaism
Joseph’s Coat of Many Marks
Nüwa and Fuxi in Chinese Mythology: Compass & Square

The 'New Name'

2010-05-21T18:04:00.000-06:00

At the time I recieved my endowments and my new name I was not too impressed with the name...I had not considered it a particularly pretty nor well known one like many of the Biblical names. It wasn't until recently that I began to appreciate it on a whole new level as I began to research different subjects for this Temple blog. One day looked up the meaning of my 'new name' online at one of the sites used for naming babies. I found out that my 'new name' meant 'light.' It was odd because for years....actually, most of my adult life, I had been collecting stories, antidotes, quotes, scriptures, general information...just about any and everything on 'light.' I have always been very intrigued at the connection of all the different types of light and any connection to the 'light of Christ.' So now this name took on a whole new meaning for me and I could now see the connection in it's meaning to my life. It was a delightful surprise and it has become even more meaningful as I strive to live up to this name. I hope to be able to take it upon me the same as we take the Savior's name upon ourselves, to be more like him in all of his attributes and perfections.

W. John Welsh explains the significance and the meaning of The New Name. In this excerpt he says:

"In connection with the Endowment ordinance, Latter-day Saints receive a new name. Elder Charles C. Rich noted:

"Joseph [Smith] tells us that this new name is a key-word, which can only be obtained through the endowments."

The concept of getting a new name is symbolic of many things including "a new identity, ...a new life, a new beginning. It's a refreshing of things..." It can mean that you have been "extended a special call, marked by the reception of [the] new name, which in Jewish tradition 'denoted the conferring of a special divine mission.'"

Isaiah 56:5 “A Hand and a Name”
By The Monk

Isaiah 56:4-6 (particularly v. 5) NRSV

“For thus says the LORD: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, 5 I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. 6 And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant…”
Verse 5 literally reads in Hebrew, “and I will give to them in my house, within my walls a hand and a name, (which is) better than (having) sons or daughters. I will give them an eternal name, that shall not be cut off.” Modern translations tend to follow something like the NRSV (“a monument and a name” instead of “a hand and a name”) on the basis of 1 Samuel 15:12 and 2 Sam. 18:18.

However, the idea of receiving a hand and an eternal name is quite familiar and comfortable to LDS. Several LDS commentators have made mention of this- Donald Parry, Victor Ludlow, and Avraham Gileadi, who gives a heavily-LDS translation “I will give a handclasp and a name within the walls of my house that is better than sons and daughters; I will endow them with an everlasting name that shall not be cut off.”

Without doubt, Hugh Nibley believed the Bible to be the word of God as far as it is translated correctly. Without correct translation we have only “zeal without knowledge.” Nibley taught us to read the Greek New Testament with our LDS eyes wide open. According to the King James Version, John 17:11, in the great high priestly prayer, simply reads, “Holy Father, keep through thine own name those whom thou hast given me”; but to Hugh Nibley, who rightly sees this as a temple text, it is better translated instrumentally, “Holy Father, test them on the name with which you endowed me,” a much different reading, for those who wish to enter into the presence of God. (Hugh Nibley’s Articles of Faith; by John W. Welch)

Also see:
Who Wants to Be Jewish?
Putting on the Names: A Jewish-Christian Legacy
Biblical Baby Names
List of Biblical Names
A Hidden Message (in the names of Genesis Chapter 5)
Christian Names - Catholic Encyclopedia

Scared Vestature - To Be Clothed Upon

2010-04-30T10:37:00.004-06:00

"And above all things, clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace." (D&C 88:125)

"You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod" (Isaiah 61:10-New American Standard Bible)

Temple Garments
See Washings and Anointings

White Temple Clothes
Origen insisted, in a sermon on the book of Leviticus, that the faithful must have garments kept apart from the common clothing of the world:

Therefore, you have a priesthood because you are 'a priestly nation,' and for this reason 'you ought to offer an offering of praise to God,' an offering of prayers, an offering of mercy, an offering of purity, an offering of justice, an offering of holiness. But in order to offer these things worthily, you must have clean clothes separated from the common clothing of the rest of humanity . . . .(Origen, Homilies on Leviticus 9:1:3, FC 83:177.)

Apron or Epod
Why do Mormons wear aprons in the Temple?
Early Christian mysteries included anointing, fig-leave aprons, garments, robes and ascensions into paradise, where hand and wrist grips took place.
The fourth century Christian Father, Gregory of Nyssa, A.D. 331--395, mentions many things in the Christian mysteries, one of which was the fig-leaves apron, saying: "O Lord. . . Thou didst strip off the fig-tree leaves, an unseemly covering, and put upon us a costly garment". (Source: The Nicene and Post-Nicene Fathers, (Grand Rapids, Michigan: WM. B. Eerdmans Publishing Company, reprinted, August 1979), vol. 4, p. 524, Gregory of Nyssa, A.D. 331--395, On The Baptism of Christ).
The community at Quram of the Dead Sea Scroll fame list the 'Apron Wearers' as part of their society. See: The Dead Sea Scrolls - Voices From The Dust
Also see:
"Did the Lord Reject the Fig Leaf Worn by Adam and Eve?"
Gremiale – An Apron-like Catholic Liturgical Vestment

Temple Robe
"Have his sons come forward. Dress them in their linen robes" (Exodus 29:8-God's Word Translation)

"A Cushion for a Crown" - Cap, Miter or Head-dress

"And thou shalt put the mitre upon his head, and put the holy crown upon the mitre." (Exodus 29:6-KJV)

"And let the head-dress be placed on his head and the holy crown on the head-dress." (Exodus 29:6-Bible in Basic English)

“…[T]he crown of sanctification…(the round linen cap was to act as a cushion for a metal crown during a long ceremony). Later the cap alone would suffice, since it showed that the owner was qualified to wear the ‘crown of justification.’”(Hugh Nibley, Don E. Norton, Temple and Cosmos, Deseret Book, Pg. 55)

Reportedly, the bishops anciently “wore mitres or priestly caps, after the model of the Jewish priests: which were modeled like a turban or a bonnet. Jerome described the headdress of the priests: “The fourth of the vestments is a small round cap…much as though a sphere were to be divided through the centre, and one half thereof to be put upon the head.
“…It has no peak at the top, nor does it cover the whole head as far as the hair extends, but leaves about a third of the front part of the head uncovered. It is attached by a band onto the back of the head, so as not be be liable to fall off.”(Catholic Liturgy and the Mormon Temple)

If ones live righteously, endure to the end then comes the Exaltation where they are crowned as gods and goddesses, Kings and Priests and Queens and Priestesses…and become joint heirs with Christ.
See: Deification (Theosis, Exaltation)

“The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” (Romans 8:16-17)

“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (II Timothy 4:8)

“Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” (James 1:12)

“And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”(1 Peter 5:4)

“Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.” (Rev. 3;11)

Also see:
Crowns with Strings, Ribbons, & Lappets

Veils, the Women's Head-covering

"But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (1 Cor. 11: 5-6)

Sash or Girdle

"And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons." (Exodus 29:9)

"You shall gird them with sashes, Aaron and his sons, and bind caps on them, and they shall have the priesthood by a perpetual statute. So you shall ordain Aaron and his sons." (Exodus 29:9-New American Standard Bible)

Temple Slippers or Footwear
In the book, "The Gate of Heaven," Matthew B. Brown tells how some,

"ritual shoes in the ancient world were made of linen and could only be worn when one was standing on holy ground (compare Ezekiel 42:14; 44:19). The reason for this, evidently, was so that one would not mix common or cursed ground (see Genesis 3:17) together with holy or consecrated ground. Slippers are worn at the present time by the Christian priest of the Syrian Orthodox Church and also the Coptic Church. When the Syrian priest put on their slippers, they recite the prayer: "May my feet, O Lord God, be shod with the preparation of the gospel of peace so that I may tread underfoot serpents and scorpions and all the power of the enemy, forever: (compare Genesis 3:14-15; Psalm 110:1; Isaiah 52:7; Ephesians 6:15). In the Coptic liturgy "shoes are not allowed inside the sanctuary as a sign of respect for its sanctity and as an implied expression of an inner feeling of security and absence of danger in the house of God; thus, the footwear used by...[the] priests...is a pair of slippers made of cotton, wool, or knitted material."

The officiating bishop also wore white priestly garb reminiscent of the priestly robes worn in the Jerusalem Temple. Wharton B. Marriott writes that "the dress appropriate to the most solemn offices of the holy ministry, during the primitive age, was white." He also reports that the bishops anciently "wore mitres or priestly caps, after the model of the Jewish priests." (Wharton B. Marriott, Vestiarum Christianum, the Origin and Gradual Development of the Dress of Holy Ministry in the Church (London: Rivingtons, 1868), xxxiii-xxxiv; p. 188; cf. Exodus 28:4.)

Jerome described the mitres of the Jewish priests:
The fourth of the vestments is a small round cap . . . much as though a sphere were to be divided through the centre, and one half thereof to be put upon the head . . . . It has no peak at the top, nor does it cover the whole head as far as the hair extends, but leaves about a third of the front part of the head uncovered. It is attached by a band onto the back of the head, so as not to be liable to fall off.(Jerome, Letter to Fabiola, quoted in Marriott, Vestiarum Christianum, 13-14.)

There are other articles the Catholic clergy have historically worn as part of their sacred vestments, including a girdle or sash and a stole worn over the shoulders. The stole is worn on different sides, depending on the degree within the priesthood, and is said to represent "the Stole of immortality," lost through the transgression of Adam and Eve.(Wellnitz, "The Catholic Liturgy and the Mormon Temple," 20, and references therein.)

Also See:
The Traditional Greek Folk Dances and their Ancient Roots

"Infallible Proofs"

2010-03-30T21:47:00.000-06:00

"Infallible Proofs" (a token, a mark, a sure sign)
"To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." (Acts 1:3)

Matthew B. Brown tells us that the Greek word translated as “infallible proofs” in Acts 1:3 is a derivative of tekmerion which means “a sure sign,” “a mark,” “a token”. (All Things Restored, p. xiii, footnote #11. He uses Vine’s Complete Expository Dictionary of Old and New Testament Words and The New Strong’s Exhaustive Concordance of the Bible.)

“I will clothe him with thy robe, and strengthen him with thy girdle. . . . And the key of the House of David will I lay upon His shoulders, so He shall open and none shall shut, and none shall open. And I will fasten Him as a nail in a sure place." (Isaiah 22:21–23)

Renouncing Satan in Ancient Temple Rites

2010-03-30T21:42:00.000-06:00

In Maxwell Johnson's book on the "Documents of the Baptismal Liturgy," we find that when some of the early Christians received their initiation rites they were not only taught the story of creation but they had a confrontation with a serpent named Satan. The initiates were told during this ritual to consider the adversary to be in their immediate presence and to tell him to "depart." Thus, a victory was gained against the initiate's enemy.

From LDS temple scholar Matthew Brown we learn: The renunciation of Satan and everything associated with him is a common element in early Christian initiation texts (see Edward Yarnold, The Awe-Inspiring Rites of Initiation, 17-18, 178).

In some texts it appears that Satan was considered to be present when this renunciation occurred (see Riley, Christian Initiation, 42-43, 49). In one set of initiation texts, the candidate raises one hand while renouncing Satan (see Vellian, ed., Studies on Syrian Baptismal Rites, 93).(Matthew B. Brown, The Gate of Heaven, 203.)

"Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them." (Job 1: 6)

"Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord." (Job 2: 1)

Also See:
Casting out Satan

Early Christian Garments

2010-03-30T21:39:00.000-06:00

In the article, Gammadia on Early Jewish and Christian Garments, by John W. Welch and Claire Foley tell of many finds in archeology where the gammdia markings show up:

"Among the textile fragments excavated at Masada were the remains of pieces of fabric with L-shaped cloth markings affixed to them. Dating to before a.d.73, these are among the very earliest known examples of such marked garments"

"Gammadia have also been found in a cache of clothing believed to be himatia (shawls) that was discovered in an embankment at Dura-Europos on the Euphrates River in modern Syria. The Dura findings include another variation in the gammadia: "the ornament sometimes takes the form of a stripe ending in an arrow, which also is represented in the synagogue" ( Erwin R. Goodenough, Jewish Symbols in the Greco-Roman Period).

Interestingly, the Talmud demands that priests execute their most sacred religious duty, that of sacrifice, by applying the blood of the sacrificial animal to the altar in a gamma pattern: "he made the single application in the shape of a Greek Gamma"" (Zebah.im 53b).

After the Lord’s ascension, Saint Mark brought Christianity to Egypt where the Coptic Church thrived and is based on his teachings. The Coptic Christians flourished in the early years of Christianity and has survived in spite of persecution down through the centuries to the present day.

In early Christian archeological finds in Egypt gammadia markings have been found on some of these ancient garments. Said to have marks or symbols on them, the Coptic tunic (shirt) has markings very similar to other markings found on garments found in other parts of the Christian world. There is a tunic-shirt that has been dated "4th to 5th century" AD. A navel mark can be seen ( - ). But also over the left breast area, is a faded ( V ) mark, or possible symbol. On the side of the right breast area is what is described as a reverse ( L ) mark or symbol. The Coptic Christians believed that "The dead" are "dressed in the clothes they had worn in life, . . . Women often had their heads covered with a veil or kerchief; men wore a cap."(Ludmila Kybalova, Coptic Textiles, (Artia, Prague: Paul Hamlyn Ltd., 1967), pp. 34, 68-69, fig.15-16. Marks or symbols in Tunic, 4 or 5th century, Pushkin Museum, Moscow; Inventory # 5823. Purchased in Egypt by V.S Golenishchev.)

Paul wrote "for I bear in my body the marks of the Lord Jesus." (Gal.6:17)

And: "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are always delivered unto death for Jesus's sake, that the life also of Jesus might be made manifest in our mortal flesh." (2 Cor.4:10-11).

Paul also likens the veil, as a type of Christ's flesh, "the veil, that is to say, his flesh." He then goes on to hint to washing & anointing ordinances, (Heb.10:16-22).

Fragments of the Lord's Gospel

2010-03-29T22:02:00.002-06:00

Dr. Huge Nibley wrote that members of The Church of Jesus Christ of Latter-day Saints, believe that their temple mysteries, (ordinances), go way back into primitive history, and that they are as old as the human family. Furthermore, they represent "a primordial revealed religion that has passed through alternate phases of apostasy and restoration which have left the world littered with the fragments of the original structure..." Nibley says this of these fragments of the mysteries, some of them "are more and some less recognizable, but all badly damaged and out of proper context." Nibley also notes some of the explanations mentioned that early Christian fathers gave when confronted with striking parallels, plus the disturbingly close resemblances between Christianity and others, notably Egyptian, beliefs and practices. (Dr. Huge Nibley, The Message of the Joseph Smith Papyri, an Egyptian Endowment, (Salt Lake City, Utah: Deseret Book, 1975), explanation p. xxi.)

The Laws of God

2010-03-05T00:31:00.004-07:00

In the article, "Secretive Mormonism" in Meridian Magazine, author, John A. Tvedtnes, senior resident scholar with Neal A. Maxwell Institute for Religious Scholarship commented about the esoteric versus exoteric nature of the LDS temple practices:

"...some elements of the temple are so sacred that we do not discuss them publicly, but most of what goes on in the temples is well-known. One need not look far to learn that the most important such rite is the solemnization of marriage for time and all eternity and that vicarious ordinances (sacraments in Roman Catholic parlance) are performed for deceased ancestors, beginning with proxy baptism.

"Even the endowment ceremony, the one most commonly held in Latter-day Saint temples, is mostly public knowledge. Most of the teachings presented during that time derive from the Book of Moses, published in the Pearl of Great Price. During an endowment session, we are reminded of our responsibility to obey the basic laws given mankind by God, such as the law of chastity (including fidelity after marriage), the law of obedience to God’s commandments, the law of sacrifice (which culminated in the sacrifice of Jesus Christ on the cross), the law of the gospel (salvation through Christ), and the law of consecration of one’s time, talents, and other divine blessings, to building up the Lord’s work on the earth.

"Elements that are not discussed openly include ritual elements of temple prayer and the actual endowment or giving of signs, names, and tokens designed to enable one to pass the angels and ultimately to enter the presence of God. These may seem strange to most modern Christians, but they were common in early Christianity."

Also See:
The Five Celestial Laws by Jeffrey M. Bradshaw

LDS Temple Endowment IS Biblical

2010-03-05T00:22:00.003-07:00

New Testament Refers to Being Endowed
John W. Welch explained the meaning of the Greek word Enduo/Endued/Endowed:

"What is the meaning of the word endued or endowed? In Luke 24:49, shortly after his resurrection, Jesus told his Apostles, 'I send the promise of my Father upon you,' but they were to remain in Jerusalem, 'until ye be endued with power from on high.' (see also Acts 1:4–5, 8.) The Greek word in the text is enduo.

"Webster's American Dictionary of the English Language (published in 1828) noted that the English word endue (or indue) 'coincides nearly in signification with endow, that is, to put on, to furnish... to put on something; to invest; to clothe.' The Compact Edition of the Oxford English Dictionary notes that endue means 'to put on as a garment; to clothe or cover.'(The Compact Edition of the Oxford English Dictionary, 2 vols. (Oxford: Oxford University Press, 1971), 1:863.) Indeed, Joseph Smith’s diary uses the spellings endument and endowment interchangeably, as when he prayed in December 1835 that all the elders might 'receive an endument, in thy house.' (Dean C. Jessee, ed., The Personal Writings of Joseph Smith (Salt Lake City: Deseret Book Co., 1984), p. 105.)

"The Greek word enduo has two main meanings. The first is 'to dress, to clothe someone,' or 'to clothe oneself in, to put on.' Second, the word can also be used figuratively, meaning to take on 'characteristics, virtues, intentions.'(Bauer et al., Greek-English Lexicon, p. 263.)

"Thus, the endowment is a dressing not in ordinary clothes, but 'with power from on high' (Luke 24:49) and in the virtues and intentions of God. It involves the opportunity to 'put on [enedusasthe] Christ' (Gal. 3:27), so that 'this mortal [can] put on [endusasthai] immortality.' (1 Cor. 15:53.) It is possible to see both literal and figurative significance in the word enduo in connection with the desire of the pure in heart to be encircled in the robes of God’s righteousness" (New Testament Word Studies, Ensign, April 1993, pp. 28-30.)

"Be ye therefore perfect..."

2010-03-04T23:43:00.005-07:00

John W. Welch in his article Sermon at the Temple tells how the Sermon on the Mount ties into the ordinances and the meaning of "perfect."

Interestingly, a few New Testament scholars have begun hinting that the Sermon on the Mount had cultic or ritual significance in the earliest Christian community. Betz, for example, sees the Sermon on the Mount as revealing the principles that "will be applied at the last judgment," and thinks that the Sermon on the Mount reminded the earliest Church members of "the most important things the initiate comes to 'know' through initiation," containing things that "originally belonged in the context of liturgical initiation." Indeed, the word "perfect" (teleios) has long been associated with becoming initiated into the great religious mysteries. (Hans Dieter Betz, Essays on the Sermon on the Mount, trans. L. L. Welborn (Philadelphia: Fortress, 1985), ix.)

Welch explains how Christ in Matthew 5:48 invites us to become "perfect," or "the Greek word teleios, [which] when used in ritual settings means to become fully and completely initiated and introduced into the sacred experience" of ritual worship.

"Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matthew 5:48)

"Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God." (1 Corinthians 4:1)

"Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory ." (1 Corinthians 2:6-7)

In "Temple Motifs in John 17," BYU History professor William J. Hamblin discusses the original Greek and Hebrew version of this Bible text. He shows how some of these meanings were lost in the translation of these texts into English. We discover that Christ was endowed by his Father with the power of the priesthood and that he, in turn, endows his faithful followers with this same power. All of this is done in sacred faith designed to perfect those endowed.

Also See:
LDS Temple Endowment IS Biblical

Sons of Light

2010-03-04T21:32:00.005-07:00

In Unrolling the Scrolls—Some Forgotten Witnesses, Hugh Nibley tells about some of the early Christians writings that talk about the sacred ordinances and what the term "Sons of Light" means. Nibley explains, "that these ordinances are vital. They are not mere forms or symbols, we are told. They are analogues."

Of extreme importance is Adam as Michael. And Adam is aroused by the three sent ones. Standing with the apostles in the prayer circle, the Lord tells them, "I will teach you all the ordinances necessary that you may be purged by degrees and progress in the next life. These things make it possible for you to achieve other exaltation, but they must be performed in this life. Unless one performs them here, one cannot become a Son of Light," since the Sons of Light are by very definition those who are perfect in the ordinances. Throughout these writings, no matter where they come from, whatever part of the Old World they come from, the code word is "Sons of Light." Nobody knew what it meant until now. It means "those who have received all the ordinances." Temple ordinances are what they are. And this is the way it is explained in Second Jeu also: The sons of light are by very definition those who are perfect in the ordinances. It is interesting that this same definition applies to the once mysterious title of Nazoraean, which means the same thing.

"Until Christ came," says the Pistis Sophia, "no soul had gone through the ordinances in their completeness. It was He who opened the gate and the way of life. Those who receive these ordinances are the dispensations of the Sons of Light. And they receive whatever they desire. They are those who are upon the right hand, for it is by their faithfulness in these very things that they show that they are worthy to return and inherit the kingdom. Without the ordinances, therefore, there is no foothold or foundation or anything in this life." In First Jeu 86: "If you want to go to the Father, you must pass through the Veil."

"The light is with you for a little longer. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he goes. While you have the light, believe in the light, that you may become sons of light." (John 12:35-36 NIV)

"You are all sons of the light and sons of the day. We do not belong to the night or to the darkness." (1 Thessalonians 5:5 NIV)

"Now, as Christians, you are Light itself. Live and act as sons of Light--for the effect of the Light is seen in every kind of goodness, uprightness and truth--" (Ephesians 5: 8-9 WEY)

See Also:
Apocryphal Writings and Teachings of the Dead Sea Scrolls
Human Bodies Emit Visible Light
The Dancing Wu Li Masters (Contains some fascinating insights into the properties of light.)
The Dancing Wu Li Masters (Book)

Four Parts to the Endowment - A Test of Knowledge

2010-03-04T03:16:00.002-07:00

Former Apostle, Elder John A. Widtsoe, explained the four distinct parts of the endowment:

"The endowment and the temple work as revealed by the Lord to the Prophet Joseph Smith fall clearly into four distinct parts: The preparatory ordinances; the giving of instruction by lectures and representations; covenants; and, finally, tests of knowledge. I doubt that the Prophet Joseph Smith, unlearned and untrained in logic, could of himself have made the thing so logically complete." (Widtsoe, "Temple Worship," p. 58.)

"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you … no man cometh unto the Father, but by me." (John 14:2-4, 6)

"...it is noteworthy that Origen, an early Christian theologian, interpreted the word monai [mansions] as meaning 'stations or halts in the journey of the soul to God. Only after testing in theses can [the soul] proceed.' The Greek word … for 'receive' (paralambano) is also relevant to our discussion because a closely related word (paralambanein) is a 'technical term for the reception of the rites and secrets of the mysteries.'" (Matthew B. Brown--The Gate of Heaven, Insights of the Doctrines and Symbols of the Temple, p. 183)

Also See:
Temple Endowment

A Seal, a Cipher, and A Name

2010-03-03T19:49:00.006-07:00

In David Wiley’s article, ‘The Forty Day Teachings of Christ in the Books of Jeu and the Pistis Sophia: A Gnostic Endowment’ originally published online circa 1994 he explains the meanings of ‘a seal,’ ‘a cipher,’ and‘a name.’
First Jeu is dominated by the Lord teaching the disciples three things time and time again: a seal, a cipher, and a name. (1 Jeu. pp. 84, 85, 86, 91, 92, 109, 113, 118, etc.. All make similar references to coming to a special place and holding a cipher in the hand, sealing one's self with a seal, and saying a name. To quote all of the occurrences would be needlessly redundant.)

“When you come to this place, seal yourselves with this seal: . . . ,while the cipher 70331 [?] is in your hand. Furthermore say this name. . . three times, and the watchers and the veils are drawn back, until you go into the place of their Father and he gives (you his seal and name) and you cross over (the gate into his treasury).” (1Jeu. p. 83.)

The Gnostics believed they had something secret and precious, which they wanted to keep to themselves and their initiates. Ms. MacDermot's renderings of yhfoz, sfragixein, and sfragiz as "cipher," "to seal," and "seal" help preserve that aura of secrecy and mystery. However, for our purposes, a translation which is clearer, as opposed to one which better preserves atmosphere, will enhance our understanding of exactly what is going on. I found that some work with a few lexicons and context clues went a long way toward blowing away the fog of mysticism.
First consider the word Ms. MacDermot has translated "cipher," yhfoz. One lexicon (Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Second edition of the fourth revised and augmented edition. Chicago: University of Chicago Press. 1979. p. 892.) defines it as a "pebble. . .used in voting, in juries and elsewhere; a black one for conviction, a white one for acquittal." A second (Liddel, Henry G. and Robert Scott. A Greek-English Lexicon. Clarendon Press: Oxford. 1968. pp. 892. ) gives "a pebble used for reckoning," "a counter," and "a pebble used in voting." Still a third (The Analytical Greek Lexicon. Grand Rapids: Zondervan Publishing House, 1975. p. 442. (Hereafter cited as TAGL).) renders yhfoz "a pebble variously employed" and "a pebble or stone probably given as a token." The meaning now becomes clearer. The Lord is giving His disciples something, which is "in the hand," which will be a token of their "acquittal," or their having received the necessary ordinances and instructions the Lord is giving them. Recognition of this by the watchers will be a essential step in the process of passing the watchers and going through the veil into the place of the Father. Although "cipher," which Ms. MacDermot has chosen, does create a certain atmosphere, for clarity I will use "token" as yhfoz throughout the rest of this paper. (Interestingly enough, this same word "yhfoz" is the word translated "white stone" in Rev. 2:17. " He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth [it]." Read the verse again, substituting "token" in place of "white stone." With the token one receives not only a name, but a "new name.")

Next let us turn to the words rendered as "to seal" and "seal," sfragixein and sfragiz. Our first lexicon (Bauer. p.796.) gives the following for sfragixw: to "mark (with a seal) as a means of identification... so that the mark which denotes ownership also carries with it the protection of the owner." Again, to "provide with a mark of identification." The second (Liddel and Scott. p. 1742. ) gives to "authenticate a document with a seal," and to "certify an object after examination by attaching a seal." And our third lexicon (TAGL. p. 394.) renders it as "to mark distinctively as invested with a certain character." The same lexicons, on the same pages, also define sfragiz as a "seal. . .sign or stamp of approval," "impression of a signet-ring, seal," and "a seal, distinctive mark. . .a token, proof." Once again, the meaning begins to clear up. I feel safe in suggesting that Christ isn't stamping His celestial signet-ring on the fore heads of the disciples. What He is doing is giving them a sign by which they can authenticate or identify themselves as having received the ordinances and instructions to the watchers, and perhaps even to other initiates. Again, I think the words "identify" and "sign" are more easily understood than Ms. MacDermot's readings. Applying our new understanding, the passage most recently quoted would read

When you come to this place, :. . ., while the 70331 is in your hand. Furthermore say this name . . . three times, and the watchers and the veils are drawn back, until you go into the place of their Father and he gives (you his and name) and you cross over (the gate into his treasury).( Text in <> is my rendering. The name is important to know as well, as in The Gospel of Philip "If one does not acquire the name for himself, the name Christian will also be taken from him. . .[for he who receives the name] is no longer a Christian but a Christ.")

Using the tokens, names, and signs which the Lord has taught the disciples, ("Be patient and I will say it to you." Response like this to the disciples' requests to be taught greater and greater mysteries show that the ordinance itself involved oral instruction.) the receiver is allowed to approach the innermost area of the Treasury (of Light, where he will be taught a new series.

"Again you will pass in to their interior to the rank of the veils which are drawn before the great ruler (king) of the Treasury of the Light. They will give to you their great mystery and their and the great name of the Treasury of the Light. And they will be drawn back until you cross over and pass into them, until you reach the great Man, he who is the ruler (king) of this whole Treasury of Light, whose name is Jeu."2Jeu. p. 122.)

By employing the newly learned names, etc. the recipient will be enabled to pass through "until [he] reach[es] the great Man, he who is ruler of this whole Treasury of Light. . . ." Equating the ruler of the Treasury of Light and our Heavenly Father is natural, but the reference to God Himself being a "great Man" is rather unusual. (Unusual to modern Christians, perhaps, but not an uncommon theme in the literature of the time. These people understood that as children of God, we have incredible potential within us as well. Consider these quotes from the Gospel of Philip: "A horse sires a horse, a man begets a man, a god brings god." We are literally children of our Father in Heaven, or gods in embryo. What adult was there who never was a child?) However, it has a familiar ring to those acquainted with the words of the prophet Lorenzo Snow, "as man is, God once was; as God now is, man may be."( Snow, Lorenzo. Teachings of Lorenzo Snow. Bookcraft, 1984. p. 2.) President Snow explained this couplet:

"Now, how is it that God proposes to confer this mighty honor upon us and to raise us to this condition of glory and exaltation? Who are we that God should do all this for us? Why, we are just beginning to find out that we are the offspring of God, born with the same faculties and powers as He possesses, capable of enlargement through the experience that we are now passing through in our second estate. Let me illustrate. Here is an emperor sitting upon his throne, governing and controlling his empire wisely and properly. He has an infant son that sits upon the knee of its mother. That son he proposes to one day set upon his throne, to govern and control his empire. Here is that infant, perfectly helpless, not knowing how to sustain its own life, not able to walk alone, without any knowledge; and here is this mighty emperor sitting upon his throne and governing his vast empire. Who would believe that he could raise that infant up to such a condition as to make it suitable to be placed on his throne? No one would, unless he had seen such things accomplished in his experience; seen the infant develop into boyhood, and then to manhood, possessing all the powers, faculties and possibilities of its father. Now, we are the sons and daughters of God. He has begotten us in His own image. He has given us faculties and powers that are capable of enlargement until His fulness is reached which He has promised -- until we shall sit upon thrones, governing and controlling our posterity from eternity to eternity, and increasing eternally. That is the fact in regard to these matters." (Ibid, p. 2-3. )

The Creation Story

2010-03-03T19:48:00.026-07:00

"The creation drama is a standard feature of temple worship. Everywhere, as far as we can trace the records and the ruins, there have been great gatherings of the race—the panegyris, or "everybody in a circle," in every part of the world."
~~Hugh Nibley

I made the earth and created man on it; it was my hands that stretched out the heavens, and I commanded all their host. (Isaiah 45:12)

In the Book, 'The Gate of Heaven' by Matthew B. Brown, he relates how, "According to some scholars, the children of Israel experienced a repetition of the events of the creation of the world: during the New Year festival. They did this through "a 'ritual drama' with the re-creation of the world as its central theme." Through the religious act of "remembrance" would have occurred when the creation account was read as part of the temple liturgy during the New Year's festival, precisely the time when the king received his coronation rites."
In comparing the nature of the 'creation drama' to the Hebrew 'ritual Exodus drama' both were considered "sacred" in character. Brown explains how it is possible to understand the 'creation drama' by examining the 'Exodus drama.' He tells how, "the role of the Hebrews who were seeing the 'Exodus drama' was to function as an audience, as participating actors, and as "witnesses." This drama included "ritually determined actions" as well as "formularized conversations." The main focus of the drama was the "creation" of the Lord's people by means of entering into a covenant."

Adam had lost the memory of his former existence. "I have caused a sleep to come over Adam," says the Abbatôn (a significant early writing of the apostles), "and a forgetting." ("Discourse on Abbatôn," in Budge, Coptic Martyrdoms, 225—249,474—96.)

Adam's sleep was the putting of a veil between him and his former knowledge. It enveloped him like a garment, and, while his memory was shut off by it, his epinoia (intelligence) retained its force. He remained smart, but he forgot everything. In fact, during the episode of the creation, Eve was made (not from a literal rib, according to this source) while Adam was in sort of a drugged stupor, his mind separated by a veil from what was really going on. (Cf. Apocryphon of John 20:14—21:16; 22:20—21; 22:34—23:14, in NHLE, 110—11.)

Evidence also exists that during the time of Zerubbabel's Temple, the Creation account was read inside the temple courts during the performance of rituals. (Stephen D. Ricks, "Liturgy and Cosmogony: The Ritual Use of Creation Accounts in the Ancient Near East")

Also See:
Why is a creation account part of the Temple ordinances?
The Creation as a Pattern for the Temple
The Creation, God Introducing Adam and Eve – An Illustration by Jean Fouquet
16th Century Sculpture of the Marriage of Adam and Eve
Four Accounts of the Creation
Creation Theology by Margaret Barker

Oaths and Covenants

2010-03-03T19:48:00.024-07:00

What’s In a Name?
Anciently, when one made a covenant, one received a new name. In Isaiah 43:1 God states not only “I have redeemed thee” but also “I have called thee by a new name.” This association between covenants and new names exists today, even in temporal matters. When a professional athlete signs a contract with a new team, he takes on the name of that team. When a person receives all the appropriate medical training, he takes the Hippocratic oath (a kind of covenant) and takes on the new name of doctor. Most commonly, when a man and a woman marry, the bride traditionally takes on the name of her husband. When we enter into Christ’s church by covenant, we receive the name of Christ. “In ancient times, a name was more than an identifying label. Your name was your essence, what you were all about, your identity rather than just your identification” (Harold S. Kushner as cited by Dallin H. Oaks, His Holy Name, pg. 46). Thus, to take on Christ’s name is both a privilege and an obligation. It requires us to also take on his identity, his way of being, and his mission of saving souls. The only way to accomplish this formidable task is through the covenant itself. With this covenant comes the gift of the Holy Ghost, which purifies our nature, reshapes our hearts, and fills us with the desire to live higher and holier lives. Gradually everyone that is called by his name is created, or recreated, for his glory (Isaiah 43:7). This is the whole essence of our covenants. They have been given by a loving God to strengthen our commitment and to keep us on track. They are to lift and to bless, to ennoble and to purify, and ultimately to help us become what he is and receive all that he has. Such is our privilege as a covenant people. (Amy Blake Hardison, Being a Covenant People, Covenants, Prophecies and Hymns of the Old Testament, pg. 31-32)

Also See:
Oaths and Oath Taking in the Old Testament
Covenants in Biblical Times
Abrahamic Covenant
Covenants: Our Bond With The Divine
Covenants and the Mormon Temple
Latter-day Saints and the Covenant Framework of the Gospel

The Garden of Eden

2010-03-03T19:47:00.029-07:00

It has been stated that the Garden of Eden was the heavenly prototype of the temple, and the Book of Jubilees 8:19 adds that "the garden of Eden is the Holy of Holies, and the dwelling of the Lord."
The Garden of Eden was the earth's first temple and "is highly symbolic in itself because the paradise once inhabited by Adam and Eve was the first place mankind stood in the presence of God."
"In using similar imagery, the Old Testament prophets taught that when Aion rose in its grandeur it would become like paradise (see Isaiah 51:3; Ezekiel 36:35)."
(Symbols in Stone)

Orson F. Whitney taught that the Fall "had a twofold direction--downward, yet forward."
Felix Culpa is a Latin phrase that literally translated means a "blessed fault" or "fortunate fall."

The Fall is one subject where I have yet to hear a reasonable explanation outside the LDS viewpoint. LDS are often ridiculed for the belief in a "Fall upward". At least Clement of Alexandria seems to share our view.

"O mystic wonder! The Lord was laid low, and rose up! He that fell from Paradise receives even better as the reward for obedience: heaven itself."

Also see:
Garden of Eden: Prototype Sanctuary (Gospelink.com - requires subscription)
The Fall of Adam and Eve in the Armenian Aprocrypha
Patriarchy and Matriarchy
The Redemption of Eve
Eve's Role in the Creation and the Fall to Mortality
Woman, a Power Equal to Man
Lehi's Theology of the Fall in Its Preexilic/Exilic Context
Seven Promises to Those Who Overcome: Aspects of Genesis 2—3 in the Seven Letters
Girded about with a Lambskin
(Non-LDS)
WAS THE GARDEN OF EDEN THE FIRST TEMPLE?
The Garden

The Altar

2010-02-24T07:53:00.007-07:00

The "altar" in the Old Testament was a shadow or type of the atoning sacrifice the Savior, the Lamb of the World would make for the salvation of all of mankind. It was a scared symbol where prayers and covenants were said and made and where animal sacrifices foreshadowed that one culminating event in eternity. The altar is a scared symbol of that divine sacrifice of Jesus Christ. The symbolism of the sacrament table (altar) with it's white linens represent the burial cloth with the broken body (bread) and blood (water/wine) that was shed. The altar represents Christ in all ways. Christ is always the center, the middle, where all things emanate out and then back to the center. Within a prayer circle the altar is the center, a vivid symbolism of the Atonement.

Also See:
Altars
The Lamb of God

Prayer Circles

2010-02-24T07:51:00.005-07:00

The topics of Prayer Circles is located on the blog page Early Christian Prayer Circles. This and other main topics as links are listed at the top of each page on the right, under "My Other Blog Pages."

Handclasps and Arm Gestures in Historical Christian Art

2009-08-30T18:50:00.079-06:00

“Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.” (Isaiah 13: 2)

Information on the significance of the handclasp in early Christianity is given by Todd Compton in, The Handclasp and Embrace as Tokens of Recognition, in By Study and Also by Faith. He tells us:

“The handclasp continued in early Christian ritual, both gnostic and "orthodox." According to Galatians 2:9, "the right hand of fellowship" (dexias koinoas didonai tini) is given "as a sign of friendship and trust," though this does not necessarily suggest ritual practice….The handclasp as marriage rite, however, continued in Christian surroundings. The salvific handclasp is nearly the trademark of the iconography of Christ's postcrucifixion descent into Hades. One of the most frequent scenes in this tradition is that of Christ grasping the hands of Adam and Eve to lift them up out of hell and to resurrect them. While sometimes he grasps their wrists, . . . in other depictions he lifts them with a true dextrarum iunctio. The fifth-century Gospel of Nicodemus describes a true handclasp: "And the Lord . . . took the right hand of Adam and went up out of hell (tenens dexteram Adae ascendit ab inferis), and all the saints followed him. . . . He went therefore into paradise holding our forefather by the hand, and delivered him, and all the righteous, unto Michael the archangel." Here the [handclasp] starts the ascent, continues it, and ends it on the threshold of paradise. A similar handclasp is used in the apocalyptic 1 Enoch: "And the angel Michael, . . . seizing me by my right hand and lifting me up, led me out into all the secrets of mercy; and he showed me all the secrets of righteousness."

"Then they (the angels) took me by the hand and led me to the curtain before the throne of the father." (Testament of Isaac 6:4)

Handclasps as Tokens of Recognition and Fellowship

“And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.” (Galatians 2:9).

As stated it is the custom to extend the right hand as a gesture or in token of recognition, agreement, reconciliation and fellowship from which the handshake expresses. It was also used by the early Christians to recognize other fellow believers.
Epiphanius explains: "The hand is held out, in greeting, of course, and a tickling stroke is made in the palm of the hand, so as to indicate secretly that the visitor is of the same religion as they."
(Epiphanius of Salamis, Against Heresies XXVI, 4, 2)

Also See:
The handclasp and Embrace as Tokens of Recognition by Todd M. Compton (Gospelink.com – subscription required)

Handclasps in Agreement to Oaths and Covenants

In some translations of Isaiah: "Thy Lord said to Christ,"my Lord, whose right hand I have holden," (Codex Sinaitius, Latin Text has, "he has taken hold"), "that the nations should yield obedience before Him; and I will break in pieces the strength of kings." (The Ante-Nicene Fathers, vol. 1, pp.144-45, The Epistle of Barnabas, chapters 11, & 12; The Ante-Nicene Fathers, 3: pp.157-8; Isaiah 5:1-3, Isaiah 42:6-7, mentions a "rites passage" hand grip that is part of a covenant).Handclasps are a part of the ritual motif of the “Secret Teachings” taught by Christ and the oaths and covenants made during those rites.The early Christians were charged by Anti-Christians of being a mystery religion because they had secret ceremonies and borrowed elements from pagan mystery religions. Handclasps were seen as part of those elements borrowed by the Ancient Christians yet there are clear examples of elements in conjunction to oath and covenant making in the Bible. Christian artworks were a visual means to remind the saints of not only the different stories in the Bible but the oath or covenants they made during their scared rites. The reoccurring handclasps as well as arm gestures were scattered throughout historical Christian art. Many of the handclasps in historical Christian art show Christ or angels pulling others up and lifting them to higher realms. We also learn about handclasps from the Church Fathers as well as from extra-biblical ancient texts, many of them found in the last hundred years.

The Handclasp Stone is located directly below the Alpha and Omega Scroll on both east and west central towers of the Salt Lake Temple. Mentioned earlier in Galatians 2:9, these are the "Right Hands of fellowship. Jeremiah 31:32 compares the hand clasp to entering into a covenant with God. Both are appropriate symbols for the temple because of the covenants made therein.

Handclasp Part of the Baptismal Rite

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.” (Romans 6:3-6)

The rich symbolism of the ordinance of baptism invites candidates and observers to reflect on its meanings. Burial in the water and arising out of the water symbolize the candidate's faith in the death, burial, and resurrection of Jesus Christ, as well as the future resurrection of all people. It also represents the candidate's new birth to a life in Christ, being born of God, thus born again of the water and of the spirit (Mosiah 18:13-14; Moses 6:59-60; D&C 128:12-13)

When a person enters into baptism, he or she makes a covenant with God. Baptism is a "sign…that we will do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved" (TPJS, p. 198). This rite involves handclasps and an arm gesture that signifies authority. It is done in the name of Father, the Son and the Holy Ghost.

The majority of historical Christian art depicting baptism fits more with the rite of the "Chrism" which is described by the early Church Fathers as the second baptism or even the third. The "Chrism" appears to be what the LDS call the initiatory ordinances in the Temples of "washings and anointings." It is believed by some Christians that baptism at the time of Christ was done by immersion. And it is thought by some scholars that "there could have been some merging of ritual practices over time."

Also See:
Baptism or Temple Initiation? Part I by David Larsen
Part II, Part III
The Antiquity of Baptism
Temple Themes in Christian Worship (book) by Margaret Barker (Methodist biblical and temple study scholar)
Washings and Anointings

Handclasp and the Creation of Adam and Eve

The creation drama was a feature of the ancient Jewish temple ritual as well as the Christian initiation ritual. William J. Hamblin in Aspects of an Early Christian Initiation Ritual explains how in the early Christian Church,

“there was good evidence that Clement of Alexandria viewed initiation into the mysteries of God as a fundamental part of Christianity. As described by G. Bornkamm, Clement saw the truths of the Christian religion as mysteries. Led by Christ the Mystagogue (Stromata IV, 162, 3ff.) the Gnostic [in this sense, simply "knower"] receives initiation and perfection (Protrepticon XII, 120, 1) by going through the stages from the little mysteries (e.g., the doctrine of creation) to the great mysteries, in which the mystical initiation takes place (Stromata IV, 3, 1; Protrepticon XII). The supreme mysteries, to be protected against profanation, must be passed on only in veiled form (Stromata V, 57, 2).” (G. Bornkamm, "Mysterion," in G. Kittel, Theological Dictionary of the New Testament, 10 vols. (Grand Rapids, MI: Eerdmans, 1967), 4:825.)

In non-canonical ancient texts called the "Pseudepigrapha," there are accounts of the creation drama in which Adam and Eve are visited and instructed by three angels and the pre-incarnate Christ who promises to one day rescue them from hell and guide them back to their former state of glory from which they came from. Adam and Eve make covenants, are taught different aspects of the mysteries, including anointing, garments, handclasps, prayer gestures, and the way back to heaven. (Edited by Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, The First Book of Adam & Eve, pp.8-10, 12--13, 33, 37-42, 68-74.)

Marriage Vows and the Handclasp

"For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they shall become one flesh. This is a great mystery." (Ephesians 5:31–32)

Not only did Paul refer to marriage as a “great mystery” but it has been described as the “bridal chamber” in the Gospel of Phillip:
"The Lord [performed] everything in a mystery, a "baptism" and a "chrism" and a "eucharist" and a "redemption" and a "bridal chamber." (Gospel of Phillip 67.27–30)

The Christian world uses the handclasp in marriage rites/ordinance even today. The marriage handclasp represents love, unity, equality and oath/vow between husband and wife as the marriage begins. There are many examples in art which depicts a husband and wife with their right hands joined in the dextrarum iunctio handclasp. It is the symbol of a marriage that transcends and grave and is often depicted on gravestones and sarcophagus.

Stephen D. Ricks explains this particular handclasp called in Latin, dextrarum iunctio,

The depiction of the dextrarum iunctio was highly popular in Roman art. In the Roman world, the right hand was sacred to Fides, the deity of fidelity. The clasping of the right hand was a solemn gesture of mutual fidelity and loyalty at the conclusion of an agreement or contract, the taking of an oath of allegiance, or reception in the mysteries, whose initiates were referred to as syndexioi (”joined by the right hand”).
Though mostly restricted to sarcophagi, scenes of dextrarum iunctio are also found in early Christian mosaics. Why were early Christians in the Roman world depicted performing the dextrarum iunctio? They did so in part because they agreed with the non-Christian Romans that “fidelity and harmony are demanded in the longest-lasting and most intimate human relationship, marriage.” But they also did so because they accepted, perhaps, the ancient Israelite view that marriage was a sacred covenant and, further, because they understood “marriage,” in the words of the Protestant scholar Philip Schaff, “as a spiritual union of two souls for time and eternity.” A sacred handclasp-the dextrarum iunctio-was a fitting symbol for the most sacred act and moment in human life. (Stephen D. Ricks; Dexiosis and Dextrarum Iunctio: The Sacred Handclasp in the Classical and Early Christian World)

Also See:
The Valentinian Bridal Chamber in the Gospel of Phillip
Stephen Ricks On The Ancient Sacred Marital Handclasp

Handclasps and Arm Gestures as Types of Christ’s Suffering

“Thou hast a mighty arm: strong is thy hand, and high is thy right hand.” (Psalms 89: 13)

During a post-resurrection appearances to some of the apostles, Christ had his followers feel the nail mark wounds and the wound in his side. Christ went on to show them the mysteries or ordinances with its rites of passage with hand grips that were types of the wounds he had received from the nails while on the cross, and plus other gestures which were types of his suffering. After, Christ opened the scriptures and helped them to understand what had happened. And after He had departed from them, they worshiped him and returned to Jerusalem and "were continually in the temple, praising and blessing God" (Luke 24:13-53; Acts 1:3). Thomas became a witness of the risen Lord and touched Christ's wounds, not believing at first. (John 20:24-31). See, Infallible Proofs.

See a 12th century mural of 'Thomas and Christ' at Hamblin of Jerusalum.

Historical Christian art depict Thomas' arm being grasped by Christ, while he feels the wound in Christ's side. The majority of the “Doubting Thomas” artwork show Christ with his right arm lifted in an oath or blessing gesture and/or also seems to be revealing at the same time his wounds while he has Thomas feel the spear wound in his side. In some ways these different types of hand and wrist grips were based on the nail mark wounds, plus other wounds which Christ received when he was crucified. (Christ Lore, Hackwood, op. cit., p. 172).

Another aspect of the symbolism used in these motifs has to do with how these rites were in a sense an imitation of Christ's suffering. The 4th century Christian Fathers talked about the ritualistic types of Christ's suffering which the Christians passed through while going through the Christian mysteries. Compare Paul's concept of "Dying and rising with Christ." (Romans 6:5; Romans 8:17; 2 Corinthians 1:5; 2 Corinthians 4:10-11; Galatians 2:20; Galatians 6:17; Philippians 3:10-11; cf also 1 Peter 2:21; 1 Peter 4:13; Matthew 16:24-25):

Saint Cyril of Jerusalem said, "...we did not really die, we were not really buried, we were not really crucified and raised again; but our imitation was but in a figure, while our salvation is in reality. Christ was actually crucified, and actually buried, and truly rose again; and all these things have been vouchsafed to us, that we, by imitation communicating in His sufferings, might gain salvation in reality.... Christ received the nails in His undefiled hand and feet, and endured anguish; while to me without suffering or toll, by fellowship of His pain He vouchsafes salvation." (Library of Fathers, Vol. II, pp. 260-66, Lec. XIX-XX, Cyril on the Mysteries, Pub. by John Henry Parker, Oxford, London, MDCCCXXXIX).

An early Christian apocryphal work of John says that the Lord secretly showed John the torment, the piercing, the blood, and the wounding of the logos, "then you shall know the Lord; and thirdly the man, and what he has suffered...[thus] the Lord had performed everything as a symbol and a dispensation for the conversion and salvation of man." (The Other Bible, pp. 419-21, Revelation of the Mystery of the Cross, from Christian Apocrypha, The Acts of John, Ed. By Willis Barnstone, CR 1984, Pub. by Harper & Row, San Francisco, Calif.)

Also See:
Orants in Historical Christian Art (Slide Show)
Uplifted Hands in Prayer a Symbol of the Crucified Lord
Dexiosis and Dextrarum Iunctio: The Sacred Handclasp in the Classical and Early Christian World

Handclasps as a Type of Faith and Personal Progression

The Lord said through Isaiah: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea. I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isaiah 41:10).

Another post-resurrection appearance of Christ was when some of the disciples were fishing at the sea of Tiberius. Jesus appeared on the shore and told them to cast their net in a certain area, and when they started to bring in the net, it was full of fish. It was then that they knew that it was the risen Lord. Peter jumped in the water naked and swam towards Christ (John 21:1-14). In historical Christian art, Christ raises Peter from the water by taking a hold of his hand and drawing him to him with a hand or wrist grasp and sometimes with a blessing or oath gesture with his other hand.

"Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. Hold up my goings in thy paths, that my footsteps slip not. I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them." (Psalms 17:4-7)

Todd Compton explains the significance of the handclasps between Peter and Christ and how they are different from other types in form and meaning. He says, “the destiny of the soul, which, with the help of heavenly powers, reaches the abode of the blessed....While the handclasp, often expresses complete equality (as in the marriage handclasp....and as in the handclasp used for treaty), here it expresses salvation, the saving and the saved. It is diagonal, not level; Peter reaches up to be saved from a watery grave, Christ reaches down. The god will draw the mortal up into heaven." (Todd M. Compton; The Handclasp and Embrace as Tokens of Recognition)

Handclasp as Motif of Resurrection and Redemption of the Dead

"I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." (Psalms 16:8-10)

The depictions of Christ "harrowing of hell" clearly show the handclasp by Christ is a major part of this motif. Some of these depictions of Christ's descent into limbo, show the handclasp made with right hands with the thumb resting on the middle of the hand as though the redeemed was feeling the nail mark in Christ's hand, and as though Christ was showing the wounds which had brought about salvation. Others handclasps are Christ clasping the other by the wrist in a secure clasp and leading them out of danger and into heaven. These different clasps were rites of passage hand grips which are seen in art depictions that show different souls passing in and out of the different realms of existence. These depictions of descent and even the ascent may have been considered a type for baptism. Even the creation of man and motifs of the resurrection there is also the theme of being “born again,” going from one existence to another, pulled forth and upward to a new life. The symbolism is both figurative and literal.

Irenaeus, [A.D. 120-202], says that after Christ had descended to the place of the dead in the lower parts of the earth to preach the gospel there, Christ then afterwords rose up "in the flesh, so that He even shewed the print of the nails to His disciples, He thus ascended to the Father." (Monumental Christianity, Lundy, 1882, op. cit., pp. 264-5, note 1 Lib. v. c. 31, iii c. 20, of Har. Also, Harvey's Creeds, Vol. I. pp. 333-4).

About A.D. 170, the descent of Christ into hades, and the hand clasp was mentioned towards the end of a sermon ascribed to Melito, [A.D. 160-170-177], bishop of Sardis. He said that Christ arose from the dead and cries to us saying, among other things: "I lead you up to the heights of heaven, I will show you the Father who is from the ages, I will raise you up by my right hand."( Robert M. Grant in collaboration with David Noel Freedman, The Secret Sayings Of Jesus, (Garden City, New York: Doubleday & Co., 1960), p. 118; The Ante-Nicene Fathers, vol. 8, pp. 750, 756-8.)

In The Gospel of Nicodemus, (6th century?), Christ shows Adam the sign of the cross, and a hand grip by which he may enter into paradise when he and the others ascend up to the angel who guards the door leading to paradise.

“The right hand of the Lord is exalted: the right hand of the Lord doeth valiantly. I shall not die, but live, and declare the works of the Lord. The Lord hath chastened me sore: but he hath not given me over unto death. Open to me the gates of righteousness: I will go into them, and I will praise the Lord: This gate of the Lord, into which the righteous shall enter. I will praise thee: for thou hast heard me, and art become my salvation.” (Psalms 118: 16-21)

Handclasp in Ascension and Deification Motifs

“Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory.” (Psalms 73:23-24)

The handclasp became a symbol of deification; in that God the Father, or Christ, or in other cases an angel would clasp the hand of the person ascending up into heaven were they would be received by a handclasp into glory. In other artworks and biblical illustrations, Christ's, saints', or prophets' ascension into heaven, depict the hand of God extended down through a cloud, veil or curtain to clasp those ascending.

The symbolism of the Ascension cannot just be thought of in terms of just the afterlife and at the time of the resurrection but also has to do with each person’s “spiritual progression.” We can see how the Lord is there guiding, teaching and giving strength “with his strong arm” as he draws the saint up to him in a diagonal handclasp.

David seems to hint to this in the words: "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterwards receive me to glory." (Psalm 73:23-24).

"Now know I that the Lord saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand." (Psalms 20:6)

Many of the early Christian writers and the historical artworks present a journey of the soul through different realms of existence through a drama of ritualistic types of that journey. These artworks helped the person going through “the mysteries,” understand the ritualistic types of Christ’s life, death, resurrection, victory march throughout the world, and ascension into heaven! They were types of this. These types included different types of hand and wrist clasps in being raised up out of the lower realms, (hades, limbo, purgatory, the pit, abyss, underworld, grave, tomb, etc, etc). Plus, an ascension into the higher after life realms, where the hand of God, Christ, or angels grips the hands or wrists of those ascending.

Leo the Great saw in the mysteries a number of types of Christ, for their own ascension into heaven was patterned after Christ's ascension. Citing the apostle Peter, Leo says that "Christ suffered for us, leaving you an example that ye should follow His steps." Further on he mentioned how Christ had appeared to his Apostles and opened the secrets of the Holy Scriptures and showed them his wounds. He also suggested that in their mysteries, there were imitations or types of Christ's suffering, resurrection and ascension, for "the Lord's Resurrection and Ascension did not pass by in uneventful leisture, by great mysteries (Sacramenta--mysteria) were ratified in them, deep truths revealed." (See: The Nicene and Post-Nicene Fathers, Vol. XII, pp. 163-69, & 176, 179. 182-3, 188, & 190, Leo the Great).

Mystery religions had handclasps as part of their rites. This must have been one of the reasons why early anti-Christians charged that the early Christians had secret ceremonies, and was a mystery religion that borrowed from pagan mystery religions.

Avraham Gileadi give us the vision of the Temple in Isaiah 56:

For thus says the Lord:
As for the eunuchs who keep my Sabbaths
and choose to do what I will—
holding fast to my covenant—
to them I will give a handclasp and a name
within the walls of my house
that is better than sons and daughters;
I will endow them with an everlasting name
that shall not be cut off.
And the foreigners who adhere to the Lord
to serve him,
who love the name of the Lord,
that they may be his servants—
all who keep the Sabbath without profaning it,
holding fast to my covenant—
these I will bring to my holy mountain
and gladden in my house of prayer.
Their offerings and sacrifices
shall be accepted on my altar,
for my house shall be known
as a house of prayer for all nations.
Thus says my Lord the Lord,
who gathers up the outcasts of Israel:
I will gather others to those already gathered.

(Avraham Gileadi, tr., The Apocalyptic Book of Isaiah, 142. Compare King James Version.)

In the New Advent, the Catholic Encyclopedia online, under the entry, Discipline of the Secret it has this to say about art and the mysteries of the early Christians:
"The monuments of the earliest centuries afford interesting examples of the principle of the "Discipline of the Secret." Monuments which could be seen by all could only speak of the mysteries of religion under veiled symbols."
This shows that historical Christian art not only taught Bible stories to those who were illiterate but also preserved secret teachings passed down from the early Church. Stone monuments, ivory carvings, frescos, mosaics, icons, manuscript illustrations, paintings…etc. all “speak of the mysteries of religion under veiled symbols.”

Also See:
Power in the Right Hand
The Origin of the Common Handshake
The Right Hand Gospelink (subscription required)
The Image of the Hand of God in the Book of Mormon and the Old Testament
The Temple
Disciplina arcane
Secret Tradition in Basil of Caesarea and its Antecedents non-LDS
Rites and Ordinances: What is the Difference?

Arm Gestures Are Also Apart of Oath and Covenant Making

Oaths and Covenants made in LDS Temples are with God... while Mormons do not repeat them in public specifically, there is no hesitate to describe them in general... for instance... in Boyd K. Packer's "The Holy Temple" page 162, he quotes Elder James E. Talmadge in regard to temple oaths and covenants:

"The ordinances of the endowment embody certain obligations on the part of the individual, such as 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 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.

No jot, iota, or tittle of the temple rites is otherwise than uplifting and sanctifying. In every detail the endowment ceremony contributes to covenants of morality of life, consecration of person to high ideals, devotion to truth, patriotism to nation, and allegiance to God."

Swearing Oaths

Swearing oaths on the bible to "tell the truth, the whole truth and nothing but the truth," seem to date back to, and have their roots in earlier historic Christian political-religious settings. The constitutional oaths that U.S. presidents make are derived from these earlier Christian oath taking ceremonies. In the article, The Catholic Liturgy and the Mormon Temple, by Marcus von Wellnitz, it mentions how some early wedding oaths or vows were performed by placing one hand on the Bible or a holy book. Other possible oath gesture in historical Christian art show the left hand raised up, right hand by chest.

Symbolism - Signs of Kingship

Mormon founder Joseph Smith, Jr. cited the "fulness of the priesthood", as the ordinance was sometimes called, as one of the reasons for building the Nauvoo Temple (D&C 124:28). In this ordinance, a participant is anointed as a "priest and king" as to the husband or a "priestess and queen" as to his wife, and is sealed to the highest degree of salvation available in Mormon theology. Christ was was the first fruits of theosis as a priest king and the kingship symbols are connected to these temple ordinances. The "first anointing" in LDS temples refers to the washing and anointing part of the Endowment ceremony, in which a person is anointed to become a king and priest or a queen and priestess "unto the Most High God." In the second anointing, on the other hand, participants are anointed as a king and priest, or queen and priestess. When the anointing is given, according to Brigham Young, the participant "will then have received the fulness of the Priesthood, all that can be given on earth." (Journal of Heber C. Kimball, 26 Dec. 1845 (quoting Brigham Young).)

"And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Revelations 1: 5-6)

"And hast made us unto our God kings and priests: and we shall reign on the earth." (Revelations 5: 10)

"And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the church of the Firstborn. They are they into whose hands the Father has given all things— They are they who are priests and kings, who have received of his fulness, and of his glory; And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son. Wherefore, as it is written, they are gods, even the sons of God— Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s. And they shall overcome all things." (D&C 76: 53-60)

Art showing the sign of kingship/authority is detailed in two basic ways and through time there are variations on the theme. Each depiction of Christ, apostle, or king have an orb (or globe) which is usually cupped in the left hand; as a symbol of kingship. It symbolizes the territory, the country, or the ground of the kingdom. Here are examples of the orb cupped in the left hand while the right hand is raised in blessing:

Other works show the right hand raised either to the square as an oath, raised in a blessing gesture or holding a sceptre or sword. The raised right hand symbolizes power and authority to act. The sceptre symbolizes the same as well as the jurisdiction of the kingdom. The sword is a symbol of the defense of the country or kingdom and brings to mind and double-edged Sword of Justice.

Note that often a person in this ritual pose dons a robe or coronation cloak, sometimes a crown as well. There are numerous examples of this pose on stained glass windows, coins, paintings, royal cloaks, seals of kings, tarot keys, cards, etc., as well as descriptions of it.

"Therefore become sons to him since he is a father to you. Remember that he has prepared thrones and crowns for you in heaven, saying, "Everyone who will obey me will receive thrones and crowns among those who are mine." The Lord said, "I will write my name upon their forehead and I will seal their right hand..." (Apocalypse of Elijah 1:7-11)

See:
U.K. Coronation Cermony as an Endowment
Geological Evidence for the British Throne of David?

"In Mormonism, these ritual symbols of kingship are found in several places not the least of which is the temple ritual. It is also found in the Book of Mormon, where the Liahona, the Sword of Laban, and the plates themselves (are) handed down through a specific royal lineage." -- Joe Steve Swick III

Also See:
Palm up/Palm down in Middle Ages & Renaissance Christian Art
Consecrate = “A Filled Hand” in Hebrew

Admitted into God's Presence - The Temple Veil

2009-04-30T08:02:00.005-06:00

Anciently, a veil or curtain separated the holy of holies from the rest of the tabernacle or temple (see, for example, Exodus 26:31—33; 2 Chronicles 3:14; and Hebrews 9:3, 5). The Lord instructed Moses that the high priest should not pass through the veil until he had been washed, dressed in priestly clothing, and brought a sacrifice (see Leviticus 16:2—4).

"Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil" (Hebrews 6: 19)

Clement of Alexandria knew of people who were making "a perverse use of the divine words... they do not enter in as we enter in, through the tradition of the LORD, by drawing aside the curtain" (Misc. 7.17).
Clement goes on to show that Church tradition is older than heresy. These teachers, he said, "preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John and Paul, the son receiving it from the father (but few were like their fathers) came by God’s will to us also to deposit those ancestral and apostolic seeds" (Misc. 1.1).

This "tradition of blessed doctrine" is described elsewhere as gnosis, that which has descended by transmission to a few, having been imparted unwritten by the apostles." (Misc. 6.7).

It was acquired by "drawing aside the curtain", temple imagery for access to the presence of God, the privilege of the high priest.

The ultimate goal in passing the heavenly sentinels is to enter into the presence of the Lord, which is achieved by passing through gates or veils. In the Testament of Isaac 6:4, we read, "Then they (the angels) took me by the hand and led me to the curtain before the throne of the father." (James H. Charlesworth, The Old Testament Pseudepigrapha, 1:909.)

In the medieval Sepher Hekhalot ("Book of the [Heavenly] Temples"), Rabbi Ishmael reports being presented at the curtain that hangs before God. (The Hebrew text was published in Adolph Jellinek, Bet haMidrasch, 5:187.)

The Second Treatise of the Great Seth 58:7-14, which has the resurrected Christ speaking of those who "did not put me to shame, they were not put to shame. Since they were not afraid before me, they will pass by every gate without fear and will be perfected in the third glory." (James M. Robinson, The Nag Hammadi Library, 366.)

See the mosaics and mural of the temple veil by Hamblin of Jerusalem)
Temple Mosaics from el-Khirbe Synagogue
Temple Mosaic from Khirbet Samara
The Church of All Nations - Gethsemane

In the article, The Catholic Liturgy And The Mormon Temple by Marcus von Wellnitz he tells how the veil in the Catholic Church have changed through the centuries with some of the imagery and symbolism still recognizable.

This photo is of the Celstial Room in the Salt Lake Temple, looking toward the veil as it looked in 1912.
For more interesting photos of the Salt Lake Temple at the turn of the 20th century see the book, 'The House of the Lord,' by James E. Talmage, published in 1912. To read about how the Church was being blackmailed and the circumstances that brought about the first temple book and the controversial photos see Explaining the Temple to the World: James E. Talmage's Monumental Book, The House of the Lord

Also See:
The Second Comforter: Conversing With The Lord Through the Veil by Denver C. Snuffer, Jr. (book)

Ritual Embrace

2009-04-06T08:06:00.005-06:00

Keven Barrney in Ritual Embraces and the Atonement explains where the word atonement comes from and it's meaning. He tells us how

"Nibley, in his Ensign series on “The Atonement of Jesus Christ” connected this conception of atonement to ritual embraces. From the basic sense of covering or encircling with the arms comes the Arabic kafata or suppliant embrace, which he sees as underlying 2 Nephi 4:33: “O Lord, wilt thou encircle me around in the robe of thy rightesousness!” For visual representations of such embraces, he points to the ritual embrace (hpt) of the Egyptian funerary texts (for illustrations, see link in this post, 'The Ritual Embrace'). And, of course, although Nibley doesn’t explicitly make the connection, he certainly intends for us to extend the concept to our own ritual form of embrace, which we experience in the temple.
"Such an embrace represents a return to the presence of our Father, a reunion, where we may be reconciled to him and once again be “at one” with him."

Hugh Nibley in 'The Message of the Joseph Smith Papyri: An Egyptian Endowment' explains, "one of the most puzzling episodes in the Bible has always been the story of Jacob's wresting with the Lord. When one considers that the word conventionally translated by 'wrestled' (yeaveq) can just as well mean 'embrace,' and that it was in this ritual embrace the Jacob received a new name and the bestowal of priestly and kingly power at sunrise (see Genesis 32:23ff), the parallel to the Egyptian coronation embrace becomes at once apparent." (pg. 243.)

Compare Acts 20:10, where Paul raises a man from the dead with a sacred embrace. Also the Jewish apocryphon, Joseph And Aseneth, where Joseph gives his bride eternal life with an embrace and a kiss (15:5-6; 19:10-11).

Also See:
The Atonement of Jesus Christ
By Hugh W. Nibley
Part 1; Part 2; Part 3; Part 4
The Ritual Embrace
Holy Kiss

Ritual Knocking

2009-04-06T06:07:00.006-06:00

The ceremonial entry into the church and to the altar in the sanctuary is also acted out in the ritual of the opening of the Holy Door, the Porta Santa at St. Peter's Basilica in Rome and other carefully selected Churches. This rite is executed only every twenty-five years and represents the entry of the children of God into the presence of the Lord. Medieval medals struck for the occasion often show Christ on one side of the portal and the pope or the people on the other. The pope knocks three times with a golden hammer upon which the door is opened by the masons and he may enter through it and proceed to the sanctuary. The remainder of the clergy and the people then follow after him. A prayer said by Pope Clement VIII during the rite in 1600 demonstrates clearly that the ceremony does indeed portray entry into the temple of God. "Open unto me the gates of justice. When I am entered. I will praise my Lord. I will enter, O Lord into Thy house. I will adore thee in Thy fear in Thy temple." (The Catholic Liturgy

and the Mormon Temple by Marcus von Wellnitz, pg. 32)

From the portico, you enter the Basilica through five heavy bronze doors: the one on the far right is called the "Porta Santa," the Holy Door, which is only opened during the jubilee year. It is normally walled up from the inside, and is only open during Holy Years - last during the Jubilee Year 2000. The Holy Doors found in some cathedrals symbolize the threshold that has to be crossed in order to achieve salvation.

"I am the door: by me if any man enter in, he shall be saved..."(John 10:9). It is opened by the Holy Father during a solemn ceremony, and closed at the end of the Holy Years. During that time, thousands of pilgrims enter the basilica through that door to obtain indulgences. The two stone plaques above the door are in memory of the Jubilee of 1975 and the extraordinary Jubilee of Redemption in 1983. The Holy Door was decorated for the 1950 Jubilee by Vico Consorti with 16 bronze panels.
Holy Door (Porta Santa in Italian and Porta Sancta in Latin)

Hugh Nibley notes: "how the bishop leading the prayer circle in the Syriac Testament of Our Lord "stands with upraised hands and offers a prayer at the veil," after which he proceeds "to make the sacrifice, the veil of the gate being drawn aside." St. Augustine's version of the Priscillian prayer circle ends with the apparently incongruous statement, "I am the Gate for whoever knocks on me," which Augustine explains in terms of Psalms 24:7, referring to the veil of the temple." [Letters 237]. (John A. Tvedtnes; Temple Prayer in Ancient Times)

See Also:
Knocking 3 times on the Holy Door
The Holy Doors
Panels of the Holy Door

The Hand of God

2009-04-05T20:33:00.012-06:00

(click all pictures to enlarge and read)
That the Lord is concealed behind some kind of barrier is borne out by many painting and stelae from churches and cemeteries in the early centuries of Christianity. God is never completely visible but only his arm can be seen as it is stretched out from behind a veil, a curtain, a cloud, or a screen, such as in the churches of Nola, SS. Cosa e Damiano in Milan; Sant'Apollinare in Classe, Ravenna, Italy; Parezo in Istria, and others. Even though the correct interpretation may elude the modern churchgoer, it is evidently an ancient symbol of great significance and transcendent reality.
The imagery of the atonement is there as the children of Israel were brought out of Egypt. Thus Moses: "But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh" (Deuteronomy 7:8).

Also See:
Power in the Right Hand
The Hand of God

The "Unpaired Ones"

2009-04-05T20:32:00.068-06:00

Curiously enough, the historical writings of the Pistis Sophia have an account of the Lord's teachings which begins with a record of things the Lord has not taught the disciples prior to this visit. Especially interesting among these are references to "watchers" who guard the doors of "the Treasury of Light," and to a variety of angels which the author calls the "unpaired ones."(PS p. 2.) "Unpaired ones" seems an odd way to designate an angel, but compare the 132nd section of the Doctrine and Covenants in which we learn that to achieve the highest degree of glory in the Celestial Kingdom, we must enter into the New and Everlasting Covenant of Marriage. Those who do not abide the Lord's law of marriage "cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity; and from henceforth are not gods, but are angels of God forever and ever."(D&C 132:17)

There was an ancient practice of keeping men and women separate in the church, just as they were kept separate in the temple at Jerusalem. This practice also speaks of the symbolism of men sitting on one side of the room and the women sitting on the other side of the room in LDS Temples during the endowment ceremony. It is only after passing through the veil into the Celestial room do the two come together; a foreshadowing of Exaltation through the New and Everlasting Covenant of Marriage where they are sealed as husband and wife for time and all eternity and inherit the top kingdom of the Celestial Kingdom.

Also see:
Celestial Kingdom

Significance of Ancient, Geometric Symbols

2009-04-05T20:32:00.067-06:00

By Herman R. Bangerter
An ancient philosopher once remarked that, "When God conceived the world, he geometrized." In other words, lines, curves, and angles are necessary pre-requisites, before anything can be built. A study of this science is called geometry. Whenever man became conscious of a truth, he always represented or expressed this truth by some geometric design or symbol. Even though languages or customs change, the thought or principle is eternally expressed in the geometric design of the symbol. Some of the earliest symbols are to be found in the constellations of stars, as they travel in their majestic orbits through the heavens.

The Temple in Salt Lake City, contains many of these ancient symbols, both inside and out, which portray many fundamental principles when properly understood. On the west wall we find the designs of the Big Dipper, which unfailingly points out the North Star, and serves as a guide to the traveler across the unchartered wilderness. So likewise does this symbol on our Temple tell the initiate, that herein he will find an unfailing guide, as he or she travels the journey of life, which will safely guide us back to our Father's presence.

We also have the Sun Stones, the Moon Stones, and the Earth Stones, which bring to our minds the Three Degrees of Glory, and that herein will be found the keys of the various kingdoms. The three spires on the East and the three spires on the West have a dual meaning. The three in the East are symbolic of the Presidency of Melchizedek Priesthood, and being in the East are the source of light. The three spires on the West are not quite as tall as the ones on the East, and are symbolic of the Aaronic Priesthood. Again the spires in the East are symbolic of the organization of the Church on the Eastern Hemisphere, by our Lord and Master, and the ones on the West are symbolic of the organidation [organization] of the Church on the Western Hemisphere, which is under the jurisdiction and guidance of Jesus and His Apostles. The Angel on the Eastern spire brings to our understanding, that, "The Law Shall Go Forth From Zion, and the Word of the Lord from Jerusalem."

Let us briefly consider some of the simpler geometric designs which are used and learn their age-old meaning. The square, the equilateral triangles, and the circle are some of the oldest symbols in existence, and when their meaning is fully understood they reveal some of the profoundest principles of life. All symbols have a dual meaning - The exoteric, or material, is given to the curious, while the esoteric, or spiritual is only to be found by the sincere seeker after truth.

We will now draw these symbols, that you may better understand them:

(Temples of the Most Hight; pg.258.)

You will notice that there are two triangles, one with the point downward, and the other with the point upward. These are combined in the symbol of the interlaced triangles, or the six - pointed star. The triangles when used separately gives each triangle a distinct and separate meaning. The one with the point upward, is called the symbol of manifestation on the material plane, and symbolizes mankind focusing their thoughts on God; the triangle with the point downward represents manifestation on the spiritual, or Divine plane, and symbolizes God's consciousness focalized on mankind. In the six-pointed star formed by the interlaced triangles we symbolize the blending, or uniting, of the physical and the spiritual.

The square represents building uprightly on a strong secure foundation. The circle, which is endless, is the universal symbol of eternal life. The square and the interlaced triangles are the only two equiangular and equilateral figures, the sum of whose exterior angles equals 360 degrees, or perfection, as symbolized by the circle. From these symbols, we learn that by building uprightly on a strong secure foundation, we unite the physical and the spiritual, and with them inseparably connected' as symbolized by the interlaced triangles, we have eternal life.

These symbols were often abbreviated: By taking an angle from the square we have an L, or the sign of the square; an angle from the interlaced triangles gives us a V, or the sign of the compass; and the merging of the physical and spiritual is symbolized by the X, which is often written —, or the line. These three symbols when united, and in their esoteric sense, mean LIFE, LIGHT, and LOVE, the eternal principles by which "all things HAVE BEEN, ARE, or WILL BE CREATED."

If we write them out we have the Latin word "LVX" which means light. If they are arranged in the form of the spiritual triangle with the point downward, we have the symbol of spiritual light, which is pure intelligence. If an individual is worthy of wearing this symbol on his breastplate, and continues faithfully in the service of the Master, he will receive the SPIRITUAL LIGHT, which will enable him or her to unite the physical and spiritual, and through the process of Divine Alchemy, change the mortal corruptible body into a Celestial Eternal Body and thereby have eternal life.

Whenever an individual consecrates his life to the service of God and to his fellowmen, he brings the points of the triangles together thus; which is preparatory to uniting them in the interlaced triangles, as they continue onward through a life of faithful service.
(Meaning of Endowments; pg. 259)

If we take the signs L-V-X, and read them as Roman numerals we have 50-5-10, which would be our equivalent to light. A study of the Great Pyramid in Egypt, which the Egyptians referred to as Light, or the Temple of Light, we find that it is built in courses of masonry which are arranged in courses of five and ten. In fact the word Pyramid comes from these two words, PYR, 5, and MET, 10. It is at the fiftieth course that the initiate, or mankind receives the light. Once again we read the true symbology of the Pyramid, L-V-X, in the Roman numerals, or in Latin, meaning Light, or a Temple of Light, or learning, or initiation into the mysteries of Godliness. It may be that in the Temple of LVXOR that many of these truths were taught for it is claimed by many that Solomon studied in Egypt, before returning to Palestine and building the Great Temple at Jerusalem. While very little is known at the present time as to what formed the basis of the teachings in Egypt, we do know that the principles of LIFE, LIGHT, and LOVE formed the basis of the teachings of the Temples in the Holy Land, and also is the basis of the teaching in modern Temples.

Whenever individuals are initiated into the mysteries of Godliness they then strive to bring into their beings that principle of balance which is symbolized by the lesser Seal of Solomon, in the five-pointed star. After meditation and instruction, they become adepts, and finally after mastering the Mysteries of the Kingdom, they become true priests, or priestresses [priestesses] after the Order of Melchizedek, as Masters of Spiritual Laws, by which they advance to the six-pointed star, or the Great Seal of Solomon, wherein the physical and spiritual become inseparably connected, in the Celestial Kingdom of Eternal Life.
(Temples of the Most High; pg. 260

L.V.X. alludes to the Latin word "lux", meaning light. This light refers to the spiritual illumination of gnosis. The letters "L", "V", and "X" also stand for Roman numerals which total to the number 65. According to Hebrew gematria, the number 65 stands for the name "Adonai", meaning "Lord". In the Holy Books of Thelema, Adonai is often used to represent the Holy Guardian Angel, or divine nature of every human being.

Scriptures:
"When he prepared the heavens, I was there: when he set a compass upon the face of the depth." (Proverbs 8:27)

"He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting." (Habakkuk 3:6)

Judged By Our Actions, Words and Thoughts

2009-04-05T20:32:00.062-06:00

We are taught in the Book of Mormon that God will judge us on the basis of our actions, our words, and our thoughts (see Mosiah 4:30; Alma 12:14; compare D&C 18:38; D&C 88:109; D&C 137:8—9; Isaiah 55:7; Matthew 12:36—37; Matthew 15:19; Mark 7:21; Acts 8:22). According to 2 Enoch (J) 71:10, one can sin before God by word and thought, while in 3 Enoch 45:1, we read that the deeds and thoughts of all mankind are written on the curtain that hangs before God. The veil is symbolic of Christ who stands between us and God and who made atonement for all of mankind. The Testaments of the Twelve Patriarchs indicate that we should love in deeds and thoughts, in the heart (see Testament of Gad 6:1, 3; 7:7; compare Testament of Joseph 4:6).

An interesting belief or theory of some saints and theologians of the Eastern Orthodox faith has to do with what they call the “Toll-Houses” or “Aerial Toll-Houses.” This belief is in regards to the soul's journey after its departure from the body at the time of death. It is not a dogma of their faith and there exists some controversy among some of their theologians who feel it is a Gnostic or false belief. As with most things that are of the esoteric nature Gnosticism has gained a bad reputation and has become the catch-all label in modern Christianity to categorize those teachings least understood or lost in antiquity.

Concerning “Toll-Houses,” Fr. Seraphim Rose’s book ‘The Soul After Death’ tells us that, "following a person's death the soul leaves the body and is escorted to God by angels. During this journey the soul passes through an aerial realm which is ruled by demons. The soul encounters these demons at various points referred to as "toll-houses" where the demons then attempt to accuse it of sin and, if possible, drag the soul into hell."
According to this teaching, every person during life has demons that attack him, and "shoot their arrows at them", as Church Fathers say, that "arrows" being thoughts that suggest committing sins. These demons write down every sin that they persuaded people to do, and even thoughts that people accepted and complied with, but did not, for whatever reason, actually actualize them. When a person repents for a sin, and confesses it in the Holy Mystery (Sacrament) of Confession, it is by God's Grace and Power erased from the demon's papers.

When the soul dies, on the third day it is carried by angels towards Heaven. On that way, they must go past 20 aerial toll-houses, which are huge groups of demons arranged according to specific kinds of sins. When a soul accompanied by angels gets to a toll-house, demons that tempted that soul during their life approach and accuse it of sins. The sins that are written on papers of demons have to be "paid for" by a person’s good deeds in life, such as prayer, fasting, asceticism, doing works of mercy, etc.
The demons often accuse the soul of sins that they tempted them with, but the person didn't comply with, of sins that were repented for, and in that case one of the angels, the one which was the person's guardian angel, speaks for the them, saying that those are lies, and that payment is not necessary, taking the soul to the next toll-house.
If a person has sins that they didn't repent for, and does not have enough good deeds to pay them off, the demons of that toll-house grab him, and take him to hell. Here the sins ones are “accused” of at each of the different “toll-houses:”

• On the first aerial toll-house, the soul is questioned about the sins of the tongue, such as- empty words, dirty talk, insulting people, ridicule, singing worldly songs, too much or loud laughter, and similar sins
• The second is the toll-house of lies- besides plain lying also- braking oaths, braking vows given to God, taking God's name in vain, hiding sins during confession, and similar
• The third is the toll-house of slander- judging, humiliating, embarrassing, mocking and laughing at people, and similar
• The fourth is the toll-house of gluttony- overeating, drunkenness, eating between meals, eating without prayer, not holding fasts, choosing tasty over plain food, eating when not hungry, and similar
• The fifth is the toll-house of laziness- where the soul is questioned about every day and hour spent in laziness, neglect of serving God, of prayer, and missing Church services, and also not earning money by honest and hard work, not working as much as you are paid, and all similar sins
• The sixth toll-house is the toll-house of theft- stealing, robbery, whether small, big, light, violent, public, hidden
• The seventh is the toll-house of covetousness- love of riches and goods, not giving to charity, and similar
• The eight is the toll-house of usury, and also loan-sharking, overpricing, and similar
• The ninth is the toll-house of injustice- being unjust, especially in judicial affairs, accepting or giving bribes, dishonest trading and business, using false measures, and similar
• The tenth is the toll-house of envy
• The eleventh is the toll-house of pride- vanity, self-will, boasting, not honoring parents and civil authorities, insubordination, disobedience, and similar
• The twelve is the toll-house of anger and rage
• The thirteenth is the toll-house of remembering evil- hatred, holding a grudge, and revenge
• The fourteenth is the toll-house of murder- not just plain murder, but also wounding, maiming, hitting, pushing- generally injuring people
• The fifteenth is the toll-house of magic- divination, conjuring demons, making poison, all superstitions, and similar
• The sixteenth is the toll-house of lust- fornication, unclean thoughts, lustful looks, unchaste touches
• The seventeenth is the toll-house of adultery
• The eighteenth is the toll-house of sodomy- bestiality, homosexuality, incest, masturbation, and all other unnatural sins
• The nineteenth is the toll-house of heresy- rejecting any part of Orthodox faith, wrongly interpreting it, apostasy, blasphemy, and all similar sins
• The last, twentieth toll-house is the toll-house of unmercifulness, failing to show mercy and charity to people, and being cruel in any way

We know that Satan and his demonic followers stand opposite God and righteousness and perdition means “destruction,” carrying the connotation of being eternally lost.
The name Satan depicts the devil’s role as an “adversary” in the Old Testament (Zech 3: 1-3), or as an “accuser” in the New Testament (Rev. 12: 9). John refers to him as the “accuser of our brethren” (Revelation 12:10). Every Old Testament reference to Satan is in the context of an adversary bringing an accusation (see Job 2; Zech 3). The word devil means “slanderer” and is the English word used to translate two Greek words with different meanings:
(1) diabolos, “the accuser,” which is synonymous with the Old Testament Satan (Zech. 3:2).
(2) daimonion, a demonic being, or evil spirit (Matt. 9:32).

Also See:
The Keeper of the Gate

Passing by the Angels-Ancient Teachings

2009-04-05T20:32:00.059-06:00

The sentinel angels are posted at the gates to prevent the unworthy from entering into the presence of the Lord.

"And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life." (Revelation 21:27)

"Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." (Revelation 22:14)

The guardians of the heavenly gates or veils are mentioned in a number of ancient texts. The third-century Christian writer Origen noted that the Orphian Gnostics believed that seven archons guarded the gates by which the soul ascends to heaven (Contra Celsum 6:24-38). ( Compare the seven steps to God mentioned in Questions of Ezra A:19-21.)

According to 3 Enoch 18:3-4, an angel guards each of the doors of the seven heavenly palaces. The angels who guard the doors of heaven are mentioned in 3 Enoch 18:3; Chronicles of Jerahmeel 18:1, cf. 20:1-2; and Hekalot Rabbati 22:1. The guards of the gates of the aeons are also mentioned in Pistis Sophia 32, while Pistis Sophia 86 notes the nine guardians of the treasury of the light, which is the highest of the heavens in Gnostic lore. Even the Bible notes (Revelation 21:12-13) that twelve angels guard the twelve gates of the heavenly Jerusalem. In this respect, these heavenly gatekeepers are paralleled by the Levitic porters (doorkeepers) who served at the tabernacle and in the temple. (1 Chronicles 9:17-27; 15:18; 16:38, 42; 26:1-19; 2 Chronicles 8:14; 23:4-5, 19; 31:14; 34:13; 35:15; Ezra 2:42, 70; 7:7, 24; 10:2?; Nehemiah 7:1, 45, 73; 10:28, 39; 11:19; 12:25, 45, 47; 13:5. The band and officers sent by the chief priests to arrest Jesus were undoubtedly Levitic guards.)

The role of the heavenly sentinels, often called "thrones" because they are sometimes described as sitting on thrones, is noted in the third-century A.D. Apocalypse of Elijah 1:7-11:

"Therefore become sons to him since he is a father to you. Remember that he has prepared thrones and crowns for you in heaven, saying, 'Everyone who will obey me will receive thrones and crowns among those who are mine.' The Lord said, 'I will write my name upon their forehead and I will seal their right hand, and they will not hunger or thirst. Neither will the son of lawlessness prevail over them, nor will the thrones * hinder them, but they will walk with the angels up to my city.' Now, as for the sinners, they will be shamed and they will not pass by the thrones, but the thrones of death will seize them and rule over them because the angels will not agree with them." (*The thrones are of the angelic host (cf. Colossians 1:16 and many early Christian pseudepigraphic works). Hence, in ascending heaven, one must "pass by" these angels.) (James H. Charlesworth, The Old Testament Pseudepigrapha, 1:736-37.)

In one of the Nag Hammadi texts (Second Treatise of the Great Seth), Jesus promises that those who accept him "will pass by every gate without fear and will be perfected in the third glory." (James M. Robinson, The Nag Hammadi Library, 366.)
Epiphanius, a fourth-century bishop of Cyprus, cited the Gospel of Philip as saying, "The Lord revealed unto me what the soul must say as it goeth up into heaven, and how it must answer each of the powers above" (Against Heresies 36:13). (Cited in Montague Rhodes James, The Apocryphal New Testament, 12.)

Chapters 33-40 of the Coptic 1 Jeu describe how Jesus instructed the apostles regarding the seals, names, and ciphers (hand-signs) they must use in order to prompt the "watchers" or guardians of the various heavens to open the veils and allow them entry. (The term "watcher" is used in both the Bible and in pseudepigraphic texts to denote angelic guardians around the throne of God.) The account in 1 Jeu 33 is typical. It uses blanks and number-codes to conceal material that should not be revealed.

"When you come to this place, seal yourselves with this seal: This is its name: . . ., while the cipher 70331 (?) is in your hand. Furthermore say this name . . . three times, and the watchers and the veils are drawn back, until you go to the place of their Father and he gives (you his seal and his name) and you cross over (the gate into his treasury)." (Carl Schmidt and Violet MacDermot, The Books of Jeu and the Untitled Text in the Bruce Codex, 83. In 2 Jeu 44, some of the names and seals are given only when one arrives at the various heavenly gates.)

Another revealing passage is found in 1 Jeu 49:

"But when you reach the six aeons [archangels], they will restrain you until you receive the mystery of the forgiveness of sins, because it is the great mystery which is in the treasury of the innermost of the innermost. And it is the whole salvation of the soul. And all those who will receive that mystery will surpass [pass by] all the gods, and all rulerships of these aeons, which are the twelve aeons of the invisible God, for this is the great mystery of the unapproachable one which is in the treasury of the innermost of the innermost. Now because of this, every man who will believe in the Son of the Light must receive the mystery of the forgiveness of sins, so that he will be completely perfected and completed in all mysteries . . . Then again when the pathways are purified I will give to you the mystery of the forgiveness of sins, and its defences and its seals and its ciphers and its interpretations. You yourselves, my disciples, if you have received these, when you are about to come forth from the body you will become pure light. And you will hasten upwards one after another, and go forth to the places in which all the aeons are spread out, until there are none upon the pathways, until you reach the Treasury of the Light. Then the watchers of the gates of the Treasury of the Light see the mystery of the forgiveness of sins which you have performed and its defences and all its injunctions. And they see the seal on your foreheads, and they see the cipher in your hands. Then the nine watchers open to you the gates of the Treasury of the Light, and you go into the Treasury of the Light. The watchers will not speak with you, but they will give you [their] seals and their mystery." (Ibid., 117-119.)

Most of chapter 50 contains a list of the various individuals who will give to the individual their seals, mysteries, and the name of the Treasury of the Light.

Regarding the soul's destination, the text says,
"Again you will pass in to their interior to the rank of the veils which are drawn before the great ruler (king) of the Treasury of the Light. They will give to you their great mystery and their seal and the great name of the Treasury of the Light. And they will be drawn back until you cross over and pass into them, until you reach the great Man, he who is the ruler (king) of this whole Treasury of the Light, whose name is Jeu." (Ibid., 122.)

In one of the Nag Hammadi texts, the Apocalypse of Paul (V,2) 23, we find the apostle encountering angels at the gate of each of the ten heavens, who open to him because he was accompanied by the Holy Spirit. When he arrived at the seventh heaven, he encountered an old man who interrogated him. The Spirit instructed the apostle, "Give him [the] sign that you have, and [he will] open for you.' And then I gave [him] the sign . . . and then the [seventh] heaven opened." (James M. Robinson, The Nag Hammadi Library, 259.)

In a Mandaean text about the ascent of the soul to the realm of light, the soul is told, "O Soul! You are ascending to the Place of Light, wherefore do you cry to the great and sublime Life? Give your name and your sign which you received from the waves of water." (Werner Foerster, Gnosis: A Selection of Gnostic Texts, translated by R. McL. Wilson (Oxford: Clarendon, 1974), 2:247.)

Jewish lore has similar beliefs. In Hekalot Rabbati 17:1-20:3, the adept passes through the seven doors of the seven heavenly temples, past angels whose name he must give, while presenting a seal, in order to enter the presence of God. The names and seals given to the angels are also mentioned in 3 Enoch 48D:5.

In the Pistis Sophia, the resurrected Christ tells how, when he descended from heaven, "the heavens opened" (Pistis Sophia 4). During the post-resurrection ascension, when he arrived at the gate of the first sphere, the gates opened and the dwellers of the sphere saw "the mystery of their name" on his garment and were surprised that he passed without them knowing (Pistis Sophia 12). The same thing happened in the second sphere (Pistis Sophia 13). When he ascended to the gates and veils of the twelve aeons, both opened for him (Pistis Sophia 14). He then ascended to the veils of the thirteenth aeon, which drew apart for him (Pistis Sophia 29).

A similar story is found in the account of the vision attributed to the prophet Isaiah but thought to have been written in the mid-second century A.D. We learn that Jesus had to give passwords to angels while descending through the seven heavens to be born on earth:

"And those who kept the gate of the (third) heaven demanded the password, and the LORD gave (it) to them in order that he should not be recognized . . . And again I saw when he descended into the second heaven, that there again he gave the password, for those who kept the gates demanded (it), and the LORD gave (it) . . . And again I saw when he descended into the first heaven, that there he gave the password to those who kept the gates . . . And again he descended into the firmament where prince of this world dwells, and he gave the password to those who (were) on the left . . . And I saw when he descended and made himself like the angels of the air . . . he did not give the password." (Martyrdom and Ascension of Isaiah 10:24-25, 27, 29, 31). (James H. Charlesworth, The Old Testament Pseudepigrapha, 2:174.)

In some early Jewish stories, the individual ascending to heaven is challenged by one or more angels who threaten to kill him, but is then rescued. Thus, Rabbi Ishmael reported that when he arrived at the heavenly palace, the angels were about to cast him out, but God sent the angel Metraton. "He grasped me with his hand before their eyes and said to me, 'Come in peace into the presence of the exalted King'" (3 Enoch 1:1-5). (Ibid., 1:255-256.)

The Jewish Zohar, though compiled in the thirteenth century, contains many elements taken from earlier sources. Zohar Leviticus 78b says,

"Blessed are the righteous in this world and the next, because God desires to honour them and reveals to them profound secrets of the Holy Name which He does not reveal to celestial holy ones (angels). And therefore Moses was able to crown himself among those holy ones and they were not able to touch him, though they are like a burning flame and coals of fire. For otherwise how could Moses have stood among them. When God commenced to speak with Moses, the latter desired to know His holy names, disclosed and undisclosed, each one in fitting manner, and thus he came closer and learnt more than any other man. When Moses entered into the cloud and came among the angels, one named Gazarniel came up to him with flames of fire, with flashing eyes and burning wings, and sought to wound him. Then Moses mentioned a certain holy name which was traced with twelve letters, and the angel was utterly confused; and so with all the others." (Maurice Simon and Harry Sperling, The Zohar (New York: Rebecca Bennet Publications, 1958), 5:86.)

This story seems to be reflected in Zohar Exodus 58a, which says that when Moses went on the mountain, "a certain great angel, whose name, according to tradition, is Kemuel(Camael?), and who is appointed guardian and chief over twelve thousand messengers, sought to attack him. Thereupon Moses opened his mouth and uttered the twelve letters of the Holy Name which the Holy One had taught him at the bush, and the angel departed from him to a distance of twelve thousand parsangs. And Moses walked in the midst of the cloud, his eyes flaming like coals of fire." (Paul P. Levertoff, Maurice Simon, and Harry Sperling, The Zohar (New York: Rebecca Bennet Publications, 1958), 3:180.)

Passing by the Angels-LDS Teachings

2009-04-05T20:32:00.055-06:00

Here is the definition of the endowment as given by Brigham Young:

"Your endowment is, to receive all those ordinances in the House of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of earth and hell." (Journal of Discourses 2:31).

President Young spoke on this topic a number of times. Here is a collection of statements on this subject by Brigham Young:

"Will you abide our counsel? I say again, my soul for any man's, if they will abide our counsel, that they will go right into heaven. We have the signs and token to give to the porter at the door, and he will let us in" (History of the Church 7:240).
"I and my brethren have received our endowments, keys, blessings - all the tokens, signs, and every preparatory ordinance, that can be given to man, for his entrance into the celestial gate" (Journal of Discourses 1:278).
"When we talk of the celestial law which is revealed from heaven, that is, the Priesthood, we are talking about the principle of salvation, a perfect system of government, of laws and ordinances, by which we can be prepared to pass from one gate to another, and from one sentinel to another, until we go into the presence of our Father and God" (Journal of Discourses 2:139).
"He has taught you how to purify yourselves, and become holy, and be prepared to enter into His kingdom, how you can advance from one degree to another, and grow in grace and in the knowledge of the truth, until you are prepared to enter the celestial kingdom; how to pass every sentinel, watchman, and gate keeper" (Journal of Discourses, 2:315).

"All the riches, wealth, glory and happiness that we shall ever possess in heaven will be possessed on and around this earth when it is brought up into the presence of God in a sanctified and glorified state; and the sanctified ones who enter through the gate and pass the sentinel into the New Jerusalem, and into the presence of the Father and the Son, are the ones who will inherit the new heavens and the new earth in the presence of God, for here is the eternity, the glory and the power" (Journal of Discourses 10:35).

"Those who are counted worthy to dwell with the Father and the Son have previously received an education fitting them for that society; they have been made fully acquainted with every pass-word, token and sign which have enabled them to pass by the porters through the doors into the celestial kingdom" (Journal of Discourses 10:172).

"It is absolutely necessary that the Saints should receive further ordinances of the house of God before this short existence shall come to a close, that they may be prepared and fully able to pass all the sentinels leading into the celestial kingdom and into the presence of God" (Journal of Discourses 12:163-164).

Passing by the Angels was also taught by some of the other apostles of Brigham Young’s day. Here are some of these declarations:

Heber C. Kimball:

"Joseph always told us that we would have to pass by sentinels that are placed between us and our Father and God. Then, of course, we are conducted along from this probation to other probations, or from one dispensation to another, by those who conducted those dispensations" (Journal of Discourses 6:63).

Orson Pratt:

"We shall enjoy all that has been put upon our heads, and, through the Priesthood, and signs and tokens that have been revealed, come forth in the first resurrection, and pass by the sentinels and the Gods that stand to keep the way of eternal lives" (Journal of Discourses 8:106).

Orson Hyde:

"I tell you, Joseph holds the keys, and none of us can get into the celestial kingdom without passing by him. We have not got rid of him, but he stands there as the sentinel, holding the keys of the kingdom of God; and there are many of them beside him. I tell you, if we get past those who have mingled with us, and know us best, and have a right to know us best, probably we can pass all other sentinels as far as it is necessary, or as far as we may desire. But I tell you, the pinch will be with those that have mingled with us, stood next to us, weighed our spirits, tried us, and proven us: there will be a pinch, in my view, to get past them. The others, perhaps, will say, If brother Joseph is satisfied with you, you may pass. If it is all right with him, it is all right with me" (Journal of Discourses 6:154-5).

The Lord also told Joseph Smith that those who enter into eternal marriage, if they remain worthy, "shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds forever and ever" (D&C 132:19).

Bosom of Abraham

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In the Jewish Encyclopedia on-line Kaufmann Kohler explains the Jewish view of the meaning of ABRAHAM'S BOSOM:

In the New Testament and in Jewish writings a term signifying the abode of bliss in the other world. According to IV Macc. xiii. 17, the righteous who die for their faith are received by Abraham, Isaac, and Jacob in paradise (compare Matt. viii. 11: "Many shall come from the east and the west and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven"). In Ḳid. 72b, Adda bar Ahaba, a rabbi of the third century, is said to be "sitting in the bosom of Abraham," which means that he has entered paradise. With this should be compared the statement of R. Levi (Gen. R. xlviii.): "In the world to come Abraham sits at the gate of Gehenna, permitting none to enter who bears the seal of the covenant" (see Circumcision).

In the Hellenistic Testament of Abraham it is Adam, the representative of humanity, who sits at the gate of hell and paradise; the Jewish view of later times placed Abraham, the progenitor of Israel, in Adam's place. This was also the view of the New Testament writers as presented in Luke, xvi. 19-31, the story of Lazarus and the rich man. Lazarus, the beggar, died and was carried by the angels into Abraham's Bosom; the rich man died and was put into Gehenna, where he saw Lazarus in the Bosom of Abraham, full of joy, whereas he suffered great torment. Thereat he cried: "Father Abraham, have mercy on me!" and finally he asked Abraham to send Lazarus to his father's house to admonish his five brothers to lead lives characterized by repentance, in order not to meet the same fate as his own. Whereupon Abraham said: "They have the law of Moses and the teachings of the prophets; let them be mindful of these, and they will enter paradise as well as Lazarus." On Lazarus (Eliezer) and Abraham see Geiger's "Jüdische Zeitschrift für Wissenschaft und Leben," vii. 200. It is plain that Abraham is here viewed as the warden of paradise, like Michael in Jewish and St. Peter in Christian folk-lore ("Texts and Studies," v. 55, 69, Cambridge). Of Abraham as attorney pleading for Israel, R. Jonathan also speaks (Shab. 89b).

The Third Heaven

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The three degrees of glory are described in Section 76 of the Doctrine and Covenants. In the preface to Section 76 in the LDS edition of the Doctrine and Covenants, the following explanatory text is given:

A vision given to Joseph Smith the Prophet and Sidney Rigdon, at Hiram, Ohio, February 16, 1832. Prefacing his record of this vision the Prophet wrote: "Upon my return from Amherst conference, I resumed the translation of the Scriptures. From sundry revelations which had been received, it was apparent that many important points touching the salvation of man had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left, that if God rewarded every one according to the deeds done in the body, the term 'Heaven,' as intended for the Saints' eternal home, must include more kingdoms than one. Accordingly, while translating St. John's Gospel, myself and Elder Rigdon saw the following vision." It was after the Prophet had translated John 5:29 that this vision was given. (History of the Church 1: 245—252)

The celestial kingdom is the highest of three heavens or heavenly kingdoms. It is thought to be the "third heaven" referred to by the Apostle Paul in the King James Version of 2 Corinthians 12:2 and it is said by Latter-day Saints to correspond to the "celestial bodies" and "glory of the sun" mentioned in 1 Corinthians 15:40-41.

Symbolism and the Temple Endowmnet

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There are several levels of meaning in understanding the symbolism of the Endowment.
There are the OUTER or the most obvious level of meaning and an INNER or less obvious or hidden meaning that only the earnest seeker can discover. Spiritual understanding. Symbolism of this is that each of us have Adam and Eve and God within us. Our appetites and passions are Eve, our logical and thinking part of us is Adam and our higher self spiritual self is God. Eve is to submit to Adam and Adam to God to bring completeness or wholeness into our lives.
4. Inner-most--understanding through being regenerated and reborn.
(3 and 4 are the "hidden mysteries of Godliness." The scriptures and especially the parables are understood on this level as well as the Creation and Garden of Eden drama. The key about the temple has to do with one's personal, spiritual evolution in this life. Of course, it is amazing how much of the temple liturgy is contained in the scriptures...hence, "those with eyes to see and ears to hear."

Symbolism is a whole different way of thinking and something that the western society is so far removed from but it was the most preferred way that Jesus taught.

The body is a temple of God and represents what one can be. Lets look at some comparisons: The temple is kept physically clean--we are commanded to keep our physical bodies clean--inside and out. The temple has a guard at the door (porter) to keep those who are unworthy out the same as we should not let unworthy thoughts, desires and appetites into our personal temple. And we should cast those evil influences of the world out of our lives, the same as we would cast Satan out of our mist. There are many rooms in the temple with particular functions, in our beings there are different aspects comparable to the various rooms: Each person, to be complete, wil have a creative aspect to his life, a garden room for reflection, a world room for practical, everyday afairs, a terrestrial room for study, and a celestial room for high devotion. He may even have a washing and anointing room where is able to wash off the burdens of past failures, starting each day renewed and cleansed. We become a living temple,, with the words written on our forhead "Holiness to the Lord." Holiness means wholeness and that which is complete. The purpose of the temple is to make "Sons and Daughters of God." Total sanctification and becoming "born again" and deified. And it is only through "grace" that Jesus Christ gives us that we can accomplish this as we have no power to do so on our own.

There are many important, great and marvelous truths concealed under the symbols and allegories. Some might say that the endowment is truly secret because many members have never discovered what it means. As one church authority stated, "the real meaning is the best kept secret in the Church."

Like I say, the whole endowment experience describes our own spiritual progression IN THIS LIFE. Paul said, "When I was a child,, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things."

When one lives by the spirit the truths speak to us and we literally comprehend the mysteries of God.

What the Temple Teaches

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We learn from Hugh Nibley in Abraham's Temple Drama about what the temple teaches us. He explains that by "...delving deeply into popular science, we turn to the current Astronomy Magazine (April 1999), where we learn that the questions that absorb the most advanced branches of science today are the same ones that have always done so, namely: Where did we come from? How does it all begin? Is this all there is? Where are we going? ...the answers to those very questions—[are to be had] in the temple."

Clement and Church Hierarchy

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The Grossest Form of Church Criticism (See Mentally Stoning the Living Prophets)

Clement and Church Hierarchy (See other great posts on this blog on Church Organization)

Light-Mindedness

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Light-Mindedness
From The Encyclopedia of Mormonism
by WILLIAM N. FILLMORE

Modern scripture deals with "light-mindedness" as trivializing the sacred or making light of sacred things. Latter-day Saints were admonished early in the History of the Church to "trifle not with sacred things" (D&C 6:12; D&C 8:10). At its worst, light-mindedness may become ridicule and then sacrilege and blasphemy-a deliberate irreverence for the things of God.

Divine personages and their names, temple ceremonies, the priesthood and its ordinances, and the saintly life, for example, are intrinsically holy. Other things are holy by association. The Lord has said, "That which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit" (D&C 63:64). The Saints were warned against "excess of laughter," "light speeches," and "light-mindedness," yet were taught to worship "with a glad heart and a cheerful countenance" (D&C 59:15;D&C 88:121).

In practice, Latter-day Saints distinguish light-mindedness from lightheartedness; the latter is a triumph of the zestful, joyful spirit of the gospel over life's trials. Such cheerfulness and good humor do not preclude, but rather can complement, spirituality. While imprisoned in Liberty Jail, Joseph Smith wrote that the things of God are only made known to those who exercise "careful and ponderous and solemn thoughts" (HC 3:295); yet he later spoke of himself as "playful and cheerful" (TPJS, p. 307). The Church counsels against a light-minded attitude toward sacred matters but encourages joyfulness in worship and wholesome pleasure in recreation.

Also See:
We Should Be a Reverent People Teachings of Presidents of the Church: Spencer W. Kimball

The Atonement of Jesus Christ

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The definition of gospel in the Book of Mormon and latter-day revelation is the "good news" of Christ's atonement, and its first principles are faith, repentance, baptism, and receiving the Holy Ghost. Since the Book of Mormon contains the most lucid explanation of the atonement of Christ (see especially 2 Nephi 2, 9; Mosiah 15; Alma 34, 42), it clearly qualifies as containing the fullness of the gospel. (See The Dead Shall Hear the Voice by John A. Tvedtnes)

Did Jesus Sweat Blood?

The Temple and the Atonement
by Truman G. Madsen
Atonement and the Temple

Approaching Zion
by Hugh W. Nibley
1. Key to Abbreviations
2. Foreword
3. Our Glory or Our Condemnation
4. What is Zion? A Distant View
5. Zeal Without Knowledge
6. Gifts
7. Deny Not the Gifts of God
8. How Firm a Foundation! What Makes It So
9. How to Get Rich
10. Work We Must, but the Lunch Is Free
11. But What Kind of Work?
12. Funeral Address
13. Three Degrees of Righteousness from the Old Testament
14. We Will Still Weep for Zion
15. Breakthroughs I Would Like to See
16. Change out of Control
17. Law of Consecration
18. The Utopians
19. Goods of First and Second Intent
20. The Meaning of the Atonement