Difference between revisions of "Changes to the temple endowment"

(removed untrue speculation statement -- read the accounts of Wilford Woodruff and Bathsheba Smith; removed link to book filled with inappropriate temple content)
(the amount of out-of context material in this article is really scary)
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===Prophets following Joseph Smith===
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Sixteen years later, Wilford Woodruff met with the Quorum of the Twelve and four temple presidents to harmonize the various and “different” modes of endowment ceremonies.{{ref|ww2}}   
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Up until the dedication of the St. George Temple in 1877 the endowment teachings had passed on in oral form only. Brigham was concerned that this ordinance be preserved as perfectly as possible. He enlisted the help of his son, Brigham, Jr., and Wilford Woodruff, giving them the assignment to record the ceremonies so they could be taught to the temple workers. Wilford Woodruff recalled that President Young labored “all winter to get up a perfect form of Endowments as far as possible.”
 
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Wilford Woodruff wrote that prior to this time they had “acted up to all the light and knowledge” they had, but they “felt that there was more to be revealed upon this subject than we had received.” After receiving revelation in the St. George Temple, “changes were made” to the endowment and Woodruff wrote that “we still have more changes to make, in order to satisfy our Heavenly Father, satisfy our dead and ourselves.”{{ref|ww1}}  One of the changes was the addition of vicarious endowments for the dead. Although the doctrine concerning baptisms for the dead was revealed and performed under the direction of Joseph Smith, it wasn’t until January 11, 1877, in the St. George temple that the first endowments given in behalf of the dead were preformed. “Not long before,” notes Cowan, “President Young had told some temple workers that he had just learned by revelation “that it takes as full and complete a set of ordinances for the dead as for the living.”{{ref|cowan1}} Sixteen years later, Wilford Woodruff met with the Quorum of the Twelve and four temple presidents to harmonize the various and “different” modes of endowment ceremonies.{{ref|ww2}}   
 
  
 
Harold B. Lee emphasized that the ''means'' by which the endowment and its message are presented are subject to modification:
 
Harold B. Lee emphasized that the ''means'' by which the endowment and its message are presented are subject to modification:
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:....But it is the same message that was given by lecture by the Prophet Joseph Smith in his office over [his] store. Now, when we have that in mind, we will see why the Prophet, in the beginning of this dispensation, gave certain instructions to have the brethren stimulated in their thinking.{{ref|lee.578}}
 
:....But it is the same message that was given by lecture by the Prophet Joseph Smith in his office over [his] store. Now, when we have that in mind, we will see why the Prophet, in the beginning of this dispensation, gave certain instructions to have the brethren stimulated in their thinking.{{ref|lee.578}}
  
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As the prophets have recognized, a living Church with continuing revelation, will expect the Lord to add further light, correction, and modification, as the needs of His people, and their understanding changes.
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==Conclusion==  
 
==Conclusion==  
  
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Inasmunch as the Endowment was given of God through revelation and inspiration, God is perfectly capable of revealing and inspiring modifications to the Endowment according to the needs and understanding of the Lord's people, in order to more fully benefit them. That the presentation of the Endowment has evolved is more a testament to the active involvement of Deity in the spiritual life of His children than a once-given, forever-unchangeable rite whose deep meaning becomes lost as cultural changes render symbols once familiar into empty ciphers full of mystery and suspicion.
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==Endnotes==
 
==Endnotes==

Revision as of 20:28, 18 January 2010

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This page is based on an answer to a question submitted to the FAIR web site, or a frequently asked question.
Important note: Members of FAIR take their temple covenants seriously. We consider the temple teachings to be sacred, and will not discuss their specifics in a public forum.

Question

Latter-day Saints believe that the Temple endowment is an eternal ordinance that Joseph Smith received by revelation from God. Why, then, have changes been made to it several times since it was first revealed?

To see citations to the critical sources for these claims, [[../CriticalSources|click here]]

Response

God’s directives and how He deals with His people may vary according to His people’s understanding and needs. God doesn’t tell everyone to build an ark and wait for a flood. Changes sometimes occur as a result of God dealing with His children according to their changing circumstances.

We know that major changes in practices took place during Jesus Christ’s ministry. Christ fulfilled the Law of Moses and practices associated with that law were no longer necessary. Changes also took place after Christ's earthly ministry. For example, Christ originally taught the gospel only to the lost sheep of the House of Israel (Matt. 15:24) and forbade His apostles from going to the Gentiles (Matthew 10:5–6). After Jesus' death Peter was commanded by an angel to take the gospel to all people (Acts 10, Acts 11; Matt 28:19). Following Jesus Christ’s mortal ministry the practice of circumcision also became unnecessary (Acts 15, Galatians 6:15). Changes in the Church are sometimes necessary. Such changes, however, must be done by inspiration or revelation from the head of the Church, who is Jesus Christ.

There are absolute truths and relative truths. Absolute truths (such as: God lives and Jesus is the Christ) do not change. Relative truths or practices (such as: circumcision, plural marriage, and age of priesthood ordination) do change. Many relative truths deal with procedural issues, and how absolute truths are presented, rather than the absolute truths themselves. As additional truths are revealed, our understanding of previous revelation is modified to accommodate additional light.

That the temple ceremonies have undergone ocassional changes, improvements, and refinements, should cause no concern since -- as Joseph Fielding Smith noted -- the “work of salvation for the dead came to the Prophet [Joseph Smith] like every other doctrine — piecemeal. It was not revealed all at once.”[1]

President Brigham Young gave a brief definition of the endowment and thereby identified some of its essential elements. He said,

"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." [2]

On 4 May 1842, after President Joseph Smith gave the first Nauvoo-era endowment to a small group of Latter-day Saints he told apostle Brigham Young that because of their limited spacial circumstances the overall experience was “not arranged perfectly” and he wanted Brigham to “organize and systematize” the ceremonies. This indicates there were some presentational modifications allowable in the rites while still preserving the core elements of the experience.


Sixteen years later, Wilford Woodruff met with the Quorum of the Twelve and four temple presidents to harmonize the various and “different” modes of endowment ceremonies.[3]

Harold B. Lee emphasized that the means by which the endowment and its message are presented are subject to modification:

Now, you think for a moment—in the upper office over [Joseph Smith's] store, with no equipment like we have in our temples today, the endowment had to be given by lecture. The Prophet Joseph Smith, through these his counselors and others as you heard their names, attended to the matters that we now have given in various ways. Sometimes our people who go through the temples are a bit startled because of the varied ways in which the endowment is presented. Perhaps, as under inspiration they studied the nature of the endowment, they thought to make it a little more meaningful to the patrons who would come: part by dramatization, part by question and answer, part by lecture, part by picturization on the walls of some of the temples. We have artists who have tried to put those who go through the temple in the mood of the lesson to be taught as they proceed through the temple.
....But it is the same message that was given by lecture by the Prophet Joseph Smith in his office over [his] store. Now, when we have that in mind, we will see why the Prophet, in the beginning of this dispensation, gave certain instructions to have the brethren stimulated in their thinking.[4]


Conclusion

Endnotes

  1. [note]  Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 168.
  2. [note]  Brigham Young, "NECESSITY OF BUILDING TEMPLES—THE ENDOWMENT," (April 6, 1853) Journal of Discourses 2:31.
  3. [note]  Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 324. off-site
  4. [note]  Greg Kearney, “Mormons and Masonry: Ask the Apologist,” at fairlds.org FAIR link
  5. [note]  Millennial Star 6 (6 April 1845), 119–121.
  6. [note]  David John Buerger, "The Development of the Mormon Temple Endowment Ceremony," Dialogue: A Journal of Mormon Thought 20 no. 4 (Winter 1987), 50.
  7. [note]  Wilford Woodruff, Discourses of Wilford Woodruff (Salt Lake City: Bookcraft, 1964), 154.
  8. [note]  Richard O. Cowan, “Brigham Young: Builder of Temples,” in Lion of the Lord: Essays on the Life and Service of Brigham Young, eds., Susan Easton Black and Larry C. Porter, (Salt Lake City: Deseret Book, 1995), 240; see also Richard O. Cowan, “The Doctrine and Covenants on Temples and Their Functions,” Doctrines for Exaltation: The 1989 Sperry Symposium on the Doctrine and Covenants (Salt Lake City: Deseret Book, 1989), 27.
  9. [note]  Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 9:267. ISBN 0941214133.
  10. [note]  Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 578.

Further reading

FAIR wiki articles

Changes to the temple endowment

Temples of The Church of Jesus Christ of Latter-day Saints are sacred places where Church members participate in sacred ceremonies (ordinances) that help them come closer to God and prepare to live forever in an eternal family.

To view articles about Latter-day Saint temples, click "Expand" in the blue bar:

Articles about Latter-day Saint temples
Baptism for the dead
The temple endowment
Temple sealings
Other topics


Videos below from The Church of Jesus Christ of Latter-day Saints.



FAIR web site

FAIR temple articles

External links

Template:TempleLinks

Printed material

Temple printed materials
  • Matthew B. Brown,The Gate of Heaven: Insight on the Doctrines and Symbols of the Temple (American Fork, UT: Covenant, 1999), 1.
  • Matthew B. Brown, Symbols in Stone: Symbolism on the Early Temples of the Restoration, 2d ed., (American Fork, UT: Covenant, 1997).
  • William J. Hamblin and David Seely, Solomon's Temple: Myth and History (London: Thames and Hudson, 2007), Chapter 3.
  • Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GL direct link
  • Temple and Cosmos: Beyond This Ignorant Present (Vol. 12 of the Collected Works of Hugh Nibley), edited by Don E. Norton, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1992), 1.
  • Boyd K. Packer, The Holy Temple (Salt Lake City, Utah: Bookcraft, 1980), 1. ISBN 0884944115.
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