A HOLY HOUSE: BIBLICAL REFERENCES IN EVENTS RELATIVE TO THE BUILDING OF EARLY LATTER-DAY SAINT TEMPLES

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1 A HOLY HOUSE: BIBLICAL REFERENCES IN EVENTS RELATIVE TO THE BUILDING OF EARLY LATTER-DAY SAINT TEMPLES Copyright 2014 by Benjamin Peterson All rights reserved

2 And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain (Isa. 4:5-6). The building of temples has long been prophesied through the ages by prophets of God. These houses of the Lord are to be built as fortresses which both guard from evil and arm their patrons against the powers of the darkness of this world. While the general purpose of temples is the same throughout the ages, the specific use of these structures is determined by the needs of the dispensation, or time period of which they are a part. 1 The doctrine of temples and their respective ordinances were anciently revealed from the time of Eden s Garden to the ministry of the Twelve Apostles during the Meridian of time. These revelations and prophecies had a significant influence on Joseph Smith and other Latter-day prophets who, with authority from Heaven, worked to erect and dedicate sacred temples at the opening of the dispensation of the fullness of times. This essay will make a study of the prevalence of biblical influence in prayers, hymns, sermons, doctrines, architecture, and key events relative to the building of the earliest Latter-day Saint temples. Specifically, this article will address events surrounding the building and dedication of the Kirtland Temple, and the early construction of the Nauvoo Temple. The history of temples in our own dispensation began when Joseph Smith was only 17 years old. I saw another vision of angels, said Joseph, in the night season after I had retired to 1. James E. Talmage masterfully states, There is a definite sequence of development in the dealings of God with man throughout the centuries; and it is this unity of order and purpose that constitutes the eternal unchangeableness of the Supreme Being. Today is no mere repetition of yesterday; on the contrary; every today is a sum of all precedent time, so that in each succeeding age the Divine plan is farther advanced, and the grand finale in the great drama of human salvation is brought nearer. (James E. Talmage, The House of the Lord, [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1912],

3 2 bed I had not been asleep, but was meditating upon my past life and experience. I was very conscious that I had not kept the commandments, and I repented heartily for all my sins and transgression, and humbled myself before Him. All at once the room was illuminated above the brightness of the sun; an angel stood before me. The angel who introduced himself as Moroni appeared to Joseph three times that night and two more times the following day. Joseph recorded that Moroni explained to him many prophecies including Biblical passages from the books of Malachi, Isaiah, Acts, and Joel. 2 In his 1838 history, Joseph records that during each visit Moroni repeatedly quoted the same passages from Malachi chapter four. Moroni s words had little variation from the way it reads in our Bibles. He quoted the fifth verse thus, Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord. He also quoted the sixth verse differently: And he shall plant in the hearts of the children the promises made to their fathers, and the hearts of the children shall turn to their fathers, if it were not so the whole earth would be utterly wasted at his coming. 3 Moroni also quoted Malachi 3, verse 1 which declares that the Lord shall come suddenly to his temple (see also Doctrine and Covenants 36:8). This angelic messenger s words surely left an indelible impression upon the mind of this 19 th century farm-boy. No doubt at this point Joseph still lacked a full comprehension of the 2. Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, eds., The Joseph Smith Papers, Journals Volume 1: , (Salt Lake City: The Church Historian s Press, 2008), 88-89; Richard L. Bushman, Joseph Smith and the Beginnings of Mormonism, (Chicago: University of Illinois Press, 1984), Joseph Smith, History, , volume A-1 [23 December August 1834], Manuscript from the Archives of the Church of Jesus Christ of Latter-day Saints, 5-6, ?p=1&highlight=vol.%20A-1#!/paperSummary/history volume-a-1-23-december august- 1834&p=5 (accessed November 17, 2014).

4 3 meaning of this message, though the words must have echoed in his mind. 4 By degrees, Joseph would come to comprehend, over the course of the coming years, the significance of Malachi s passage. He would eventually usher in the fulfillment of that prophecy thirteen years later when Elijah would appear to Joseph bringing him the necessary priesthood keys allowing families to be sealed for eternity. 5 Within the first year of the formal organization of the restored Church of Christ, Joseph Smith received a revelation with instructions on building a modern city of Zion. In this revelation the Lord described the city to be built that my covenant people may be gathered in one in that day when I shall come to my temple (D&C 42:36). These revelations were clear in that the Church was to play an integral role in fulfilling ancient prophecy of the Lord s coming to his temple and that the temple would be the vital center of the gathering of God s people in the last days. 6 THE KIRTLAND TEMPLE It was less than three years after the organization of the Church that the Lord commanded the Prophet Joseph Smith and his latter-day disciples to build a temple: Establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a 4. Writing of Joseph s visitation from Moroni, Oliver Cowdery wrote that while those glorious things were being rehearsed, the vision was also opened, so that our brother was permitted to see and understand much more full and perfect than I am able to communicate in writing (Cowdery, Letter IV to W. W. Phelps, Latter Day Saints Messenger and Advocate, Vol. 1, no. 7, [April 1835], 112). Joseph Smith records in his 1838 history that so deep were the impressions made upon my mind that sleep had fled from my eyes and I lay overwhelmed and astonished at what I had both seen and heard. (Smith, History, , volume A-1, 6.) 5. Richard Neitzel Holzapfel and Kent P. Jackson, eds., Joseph Smith The Prophet and Seer, (Provo: Religious Studies Center, Brigham Young University, 2010), Matthew S. McBride, A House for the Most High: The Story of the Original Nauvoo Temple, (Salt Lake City: Greg Kofford Books, 2007), xix.

5 4 house of order, a house of God (D&C 88:119). And so only five months later this group of frugal and faithful saints commenced building work on the Kirtland Temple in June At the time the Saints were commanded to build the temple in Kirtland, Ohio, they were few in number and most of them were very poor. These early Saints asked their twenty-six year old prophet, Why, O why, when we hardly have enough for hominy and milk, do we have to build a temple? What is a temple? And why at such great cost? 7 Not only did these recent converts lack a complete understanding of the necessity and purpose of God s temple, but these people were not in a financial situation that allowed them to easily fund such a project many of them having left their homes unsold to gather with the Saints in Kirtland. 8 When considering the small number of Saints and their meager resources, Elder John A. Widtsoe said that the Kirtland Temple probably cost more to build than any other religious building in American history. 9 The saints sacrificed abundantly to finance the construction of this holy edifice, even contributing a sum of $960 on the morning of the dedication. 10 Notwithstanding their extreme hardships, these faithful converts gathered in droves on the morning of Sunday, March 27, 1836 for a solid day of dedication services. 11 The events 7. Joseph Fielding Smith, comp., Teachings of the Prophet Joseph Smith. (Salt Lake City: Deseret Book, 1976), When the Saints moved to Kirtland the poor were not to be left behind. Many immigrant Saints, including the poor, were allowed to build homes on land owned by Church members who were residents of Kirtland and its surrounding towns (see Newel Knight, Autobiography and Journal. [Salt Lake City: MS, Archives of The Church of Jesus Christ of Latter-day Saints], circa 1871, 288). 9. John A. Widtsoe, "The Beginnings of Modern Temple Work." Improvement Era (October, 1927), Ira Ames was in charge of the donations at the door of the temple during the dedicatory service. He mentioned that there were three large tin pans full of gold & silver. A great many strangers came from the country to see it and all donated freely. (Ira Ames, Autobiography and Journal. [Salt Lake City, Utah: MS., LDS Church Archives], 1836, cited in Dean C. Jessee, The Papers of Joseph Smith [Deseret Book Company: Salt Lake City, 1992], 193). 11. Joseph Smith recorded in his journal that such was the anxiety on this occasion that some hundreds, (probably five or six,) assembled before the doors were opened. Smith notes that between 900 and 1,000

6 5 surrounding the dedication included the ministering of angels and a pouring out of the Spirit of God to all who were in attendance. Not only did this gathering catch the attention of the sidereal heavens, but it was in fact a divinely commissioned event which fulfilled biblical prophecy. The dedication of this temple, as with all other temples of the Church of Jesus Christ of Latter-day Saints, contains teachings relative to both the doctrine and the use of the temple many of which are derived from biblical texts. The dedicatory services were opened as President Sidney Rigdon read the 96 th Psalm, followed by the 24 th Psalm. The latter was particularly fitting for the occasion and promptly acknowledges a standard of worthiness for one who desires to enter the House of the Lord. Who shall ascend into the hill of the Lord? inquires the Psalmist. He that hath clean hands, and a pure heart (Psalm 24:3-4). A choir of early Saints then sang two millenarian hymns which each reflect imagery familiar to students of the Bible. One of these hymns proclaims that the Lord is our sun, and He our shade. 12 This is a close comparison to the Mosaic passage, And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light (Exo.13:21). W.W. Phelps, who penned the lyrics most likely drew from this ancient scripture as he wrote the hymn. A second hymn makes reference to imagery noted in the Revelation of John. In his revelation, the holy city of God is seen with walls made of jasper and streets made of gold. Those who surround the throne of God are given white robes and wear upon their heads crowns of gold (Rev. 21:18; 4:4). These are the redeemed. These are they which came out of great tribulation, and have washed their robes, and made them white in the individuals participated in the assembly within the Temple, while others filled the nearby School-house, and even more were left out. (Dean C. Jessee, Mark Ashurst-McGee and Richard L. Jensen, eds., The Joseph Smith Papers: Journals, Vol. 1, [Salt Lake City: The Church Historian s Press, 2008], 200). 12. Journal History of the Church, 27 March 1836, Vol. 8, Image 106, LDS Church Archives, (accessed November 17, 2014).

7 6 blood of the Lamb by the covenants they have made in His Holy House. Therefore are they before the throne of God, and serve him day and night in his temple (Rev. 7:14). The Hymn, written by Parley P. Pratt, closes with the celestially robed saints shouting hosannas to the Savior s name on that welcome day when He will come to reign on Earth. 13 Following the singing of these hymns, President Rigdon proceeded to read verses of Matthew chapter 8. His focus remained primarily on verse 20 which states that foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. The Latter-day Saints were certain in their belief that the Lord s return was imminent a belief that was not uncommon among their religious contemporaries. 14 Somewhat unique to these Saints however, was the belief that when the Savior returned He would need a worthy house in which He could dwell. Such had been so in the days of Adam and Enoch when man was known to walk with God. 15 Now with the dedication of the Kirtland Temple, these sacrificing Saints established on the earth a house of glory, a house of holiness, even a house of God (D&C 88:119). The construction 16 of the Temple is suggested to have been built to show the order of the Aaronic and 13. Ibid. 14. Scott, Donald. "Evangelicalism, Revivalism, and the Second Great Awakening." National Humanities Center, n.d, (accessed November 20, 2014). Scott emphasizes the common overarching goal of all Christianity during the time we call the Second Great Awakening as that of preparing the way for Christ s Second Coming. 15. Reference is made to these ancient prophets who walked with God, in the first two verses of the hymn Adam-ondi-Ahman. This hymn was sung at the opening of the second session of the dedicatory services following President Rigdon s sermon and a 20 minute intermission. (Dean C. Jessee, Mark Ashurst-McGee, Richard L. Jensen. The Joseph Smith Papers: Journals, Vol. 1. [Salt Lake City: The Church Historian s Press, 2008], 203). The knowledge that the Lord would once again have a worthy place among his Saints wherein he could walk and talk with man, must have caused a deep sense of joy in the hearts of these early Saints. 16. Brigham Young noted that Joseph not only received a revelation commanding the Saints to build a temple, but he received a pattern also, as did Moses for the tabernacle and Solomon for his temple; for without a pattern, he could not know what was wanted, having never seen one, and not having experienced its use. (John A. Widtsoe, Discourses of Brigham Young, (Salt Lake City: Bookcraft, 1998), 415.

8 7 Melchizedek Priesthood. The first and second stories each contain two groups of nine pulpits, that at the east end being for the Aaronic order and the opposite for the Melchizedek order (Genesis 14:18; Hebrews 7). 17 Later latter-day temples maintained some features in conformity to those of the Kirtland Temple including the Nauvoo Temple, St. George Utah Temple, and Salt Lake Temple. 18 The early Saints labored through severe opposition and persecution to build this temple. Often their labor was much like that of Nehemiah with a trowel in one hand and a sword in the other (Neh. 4:16-18). 19 For the first time in nearly 2,000 years since the temple in Jerusalem was destroyed, the Lord has where upon the earth to lay his head. While the Jews gather and mourn the loss of the house of the Lord in Jerusalem, the Latter-day Saints rejoice that his House is yet again established in the Last Days. The dedicatory prayer for the Kirtland Temple, offered by the Prophet Joseph Smith, is recorded as Section 109 in the Doctrine and Covenants. This prayer was received by revelation to Joseph, wherein he petitions the Lord for acceptance of his house, and blessings for the Saints. KIRTLAND TEMPLE DEDICATORY PRAYER The prayer itself is closely tied to Old Testament language. In Truman Madsen s The Temple he states that students of Hebrew who know little of Latter-day Saints and less of temples comment that this prayer seems to partake of the Hebraic dualism, the balancing of 17. N. B. Lundwall, Temples to the Most High, (Salt Lake City: Bookcraft, 1968), Devery S. Anderson, The Development of LDS Temple Worship, : A Documentary History, (Salt Lake City: Signature Books, 2011), Brigham Young once stated that those laboring on the walls of the Kirtland temple were holding the sword in one hand to protect themselves from the mob, while they placed the stone and moved the trowel with the other. (Widtsoe, Discourses of Brigham Young, 415.)

9 8 phraseology and the insights of ancient Israel, that it has echoes and kinship with the prayer fragments we have in the Old Testament relating to the temple of Solomon. 20 The first line of the prayer offered at the Kirtland Temple dedication referred to covenants the Lord makes with his children, Thanks be to thy name, O Lord God of Israel, who keepest covenant and shewest mercy unto thy servants, who walk uprightly before thee with all their hearts (D&C 109:1). Standing before the temple altar, Solomon too acknowledged the Lord s mercy in keeping covenants with his servants when he said, There is no God like thee who keepest covenant and mercy with thy servants that walk before thee with all their heart (1 Kgs. 8:22-23, see also Dan. 9:4). The temple is literally the house of God. Anciently it was in the temple where God would appear to his prophets (Lev. 16:2; Ex. 25:22; 29:42-43). And so in modern times it is in his temples where he is most likely to visit the earth. 21 Temples are constructed therefore that the Son of Man might have a place to manifest himself to his people (D&C 109:5). The temple is a house of prayer and fasting (D&C 109:16). After passing through a temple, one is expected to, like Adam, do all that thou doest in the name of the Son, calling upon God in the name of the Son forever (Mos. 5:8). This is thus reiterated at the temple dedication in Kirtland, that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High (D&C 109:9). Calling upon God with uplifted hands was not an uncommon practice among God s people (Ezra 9:5-6). The temple is a place where man can take his most perplexing problems, and in a spirit of contrition and consecration, offer up to God the Truman G. Madsen, The Temple: Where Heaven Meets Earth, (Salt Lake City: Deseret Book, 2008), 21. President Harold B. Lee told the following to a group of missionaries whom he met with in the Salt Lake Temple prior to their departure to serve, this is the house of the Lord; this is the place that we try to keep as pure and holy and sacred as any building we have. This is the most likely place he would come when he comes on earth. (Harold B. Lee, The Way to Eternal Life, Ensign, [Nov. 1971], 12-13).

10 9 righteous desires of his heart. As Christ descended from the Mount of Transfiguration a temple in its own right he spoke of some demons which goeth not out but by prayer and fasting (Matt. 17:21). Perhaps it is that some of man s greatest weaknesses can be overcome only through prayer and fasting in a dedicated house of God. In verses twenty-five and twenty-six of Doctrine and Covenants section 109, it is requested that the Lord protect his people from the powers of wickedness that rise up against them. Joseph s plea that no weapon formed against them shall prosper is a fulfillment of biblical prophecy regarding the stakes of Zion in the last days (Isa. 54:17). Surely the temple is a refuge for God s faithful disciples. Joseph Smith spoke often of the power one can receive through the ordinances of the temple. 22 As recorded by the Psalmist, so it is petitioned by the Prophet Joseph that those who enter the temple may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them (D&C 109:22; see also Psalms 91:11; Rev.3:12; 22:4). The Kirtland Temple dedicatory prayer contains various references to words used by the ancient prophet Isaiah. Several of these refer to blessings given to those who enter the holy sanctuary. That no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself (D&C 109:25; Isa. 54:17). Another reference made to protection given to the Saints includes the petition of deliverance from their enemies as the Lord fights for his people (D&C 109:28; Ex. 14:14; Deut. 1:28; 3:22; 20:4). Other Isaiah references speak of the Lord s desire to gather his children and prepare them for his second coming. That 22. Commenting on one purpose of biblical temples, Joseph Smith stated that, David was commanded to build a house where the Son of Man might have a place to lay his head, and the disciples be endued with power from on high. (Joseph Smith, History, , volume C-1 [2 November July 1842], MS, LDS Church Archives, 1238, july-1842#!/papersummary/history volume-c-1-2-november july-1842&p=410 (accessed November 17, 2014).

11 10 they may gather the righteous, that they may come forth to Zion with songs of everlasting joy (D&C 109:39; Isa. 35:10). Enable thy servants to seal up the law, and bind up the testimony, that they may be prepared against the day of burning (D&C 109:46; see also D&C 109:38; Isa. 8:16). The reference to missionary work in the dedication of the Kirtland temple was fitting, as the Elders were prepared with this endowment of power prior to preaching the gospel to the world. They were to teach all nations, gathering the Lord s elect into the temples, safe from the burning of the last day (Matt. 3:12, D&C 109:45-46). The Saints hear the voice of the Good Shepherd and are led by him to do his work (John 10:3; D&C 109:57). Within this prayer is an appeal to fulfill the prophecies of Isaiah as the Saints work to grow the Church and strengthen its stakes (Isa. 54:2; D&C 109:59). Joseph pleads for the Saints in Jackson, Missouri who had been driven from their homes. These supplications share a similar tone to the children of Israel. Surely the Lord has seen the afflictions of his people which are in Missouri and has heard their cries (Ex. 3:7, 9; D&C 109:47-49). The Saints also plead for the scattered of Israel. We therefore ask thee to have mercy upon the children of Jacob, that Jerusalem, from this hour, may begin to be redeemed (D&C 109:62). They implore for the gathering of Israel to take place, and for their conversion, that they may come to a knowledge of the truth, believe in the Messiah, and be redeemed (D&C 109:67). Reference here is made to the prophecies of Daniel, that the kingdom which God shall form without hands, may become a great mountain and fill the whole earth, and stand forever (Dan. 2:44-45; D&C 109:72). That thy Church may come forth out of the wilderness of darkness, and

12 11 shine forth fair as the moon, clear as the sun, and terrible as an army with banners (D&C 109:73, Songs of Solomon 6:10). 23 The dedicatory prayer concludes with direct references to many biblical texts. The focus of this portion of the prayer was a union of their will to that of the Almighty. References are made to the Second Coming of Jesus Christ when the mountains will flow and the valleys will be exalted and the glory of the Lord will fill the earth. The Saints plead to be caught up in the cloud to meet Him, that their garments might be pure, that they might be clothed in robes of righteousness, with palms in their hands, and crowns of glory upon their heads to reap eternal joy for all their sufferings. A final petition was offered to the Lord that he put his name upon the Church that the anointed Saints may be clothed with salvation, and sing Hosanna to God and the Lamb (D&C 109:74-80; Isa. 40:4-5; Luke 3:5; Lev. 8:7; Rev. 3:4-5, 12; 4:4; 7:9-10; 19:7; 22:4). EVENTS SURROUNDING THE KIRTLAND DEDICATION Among the ordinances which take place within the temple, faithful disciples are washed and anointed (Ex. 25:6; Lev. 8:12-13). When the Kirtland Temple was built, the Lord did not reveal all the ordinances of the endowment as we now understand them. They were revealed gradually, line upon line. Twentieth-century Apostle Joseph Fielding Smith taught: The Kirtland Temple was but a preparatory temple. The primary purpose of its erection was to provide a sanctuary where the Lord could send messengers from his presence to restore priesthood and keys held in former dispensations, so that the work of gathering together all 23.Although Joseph said the Songs of Solomon are not inspired (see Robert J. Matthews, A Plainer Translation : Joseph Smith s Translation of the Bible, A History and Commentary, [Provo, UT: Brigham Young University Press, 1975], 87), Joseph quotes here from them. This passage was also quoted in two previous revelations received by Joseph Smith (see D&C 5:14; 105:31).

13 12 things in one in the dispensation of the fullness of times might go on. 24 Speaking of the Kirtland Temple, Orson Pratt stated, Neither did we know the necessity of the washings, such as we now receive. It is true, our hands were washed, our faces and our feet [Ex. 40:30-32]. The Prophet Joseph was commanded to gird himself with a towel, doing this in the temple [John 13:3-17]. Orson also stated that a holy anointing was placed upon the heads of some, but not the full development of the endowments in the anointing. Pratt continued Great were the blessings received. We were commanded to seek to behold the face of the Lord; to seek after revelation; to seek after the spirit of prophecy, and the gifts of the Spirit; and many testify to what they saw. 25 Orson s older brother, Parley P. Pratt, notes in his autobiography that the ordinances of the priesthood were revealed to a greater extent than had been known among men since the prophets and Apostles of old fell asleep; and many were anointed to their holy calling. Parley continued, Many great and marvelous things were prophesied, which I am not at liberty to record, and many of which have since been fulfilled to the very letter. Many persons were carried away in the visions of the Spirit, and saw and heard unspeakable things. 26 Indeed many magnificent things were seen at the temple dedication in Kirtland. The dedication of the temple and its attendant solemn assembly were accompanied by a remarkable outpouring of the Spirit, which included the appearance of many angels. 27 During the prayer 24. Joseph Fielding Smith, Doctrines of Salvation: Sermons and Writings of Joseph Fielding Smith, compiled by Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, ), 2: ). 25. Orson Pratt, in Journal of Discourses, 26 vols. (Liverpool: William Budge, 1878), 19:16 (May 20, 26. Scot Facer Proctor, and Maurine Jensen Proctor, eds., The Autobiography of Parley P. Pratt, (Salt Lake City: Deseret Book, 2000) Frederick G. Williams, The Life of Dr. Frederick G. Willams: Counselor to the Prophet Joseph Smith, (Provo, UT: BYU Studies, 2012), 414.

14 13 Joseph pronounced the words Let the anointing of thy ministers be sealed upon them with power from on high. Let it be fulfilled upon them, as upon those on the day of Pentecost; let the gift of tongues be poured out upon thy people, even cloven tongues as of fire...and let thy house be filled, as with a rushing mighty wind, with thy glory (Acts 2:1-3; D&C 109:36-37). What was said to have taken place in the temple that day was a fulfillment of that prophetic plea. Frederick G. Williams arose and testified that while President Rigdon was making his first prayer an angel entered the window and took his seat between father Smith, and himself, and remained there during his prayer. 28 In the meeting that evening the beloved disciple John was seen in our midst by the Prophet Joseph, Oliver Cowdery, and others. 29 Truman O. Angell even mentions the visitation of the Apostle Peter. 30 Others saw angels, and two apostles sang and spoke in tongues.oliver Cowdery saw the glory of God, like a great cloud, come down and rest upon the house, and fill the same like a mighty rushing wind. He also claimed to have seen cloven tongues, like fire rest upon many who were present. The Pentecostal events surrounding the dedication of this temple were even said to have exceeded those described by the New Testament writers Joseph Smith, Journal, March 27, 1836 in Jesse, Ashurst-McGee, and Jensen, Journals, Volume 1: , Orson F. Whitney, Life of Heber C. Kimball, (Salt Lake City: Bookcraft, 1992), 91, 92 as cited in Truman G. Madsen, The Temple: Where Heaven Meets Earth, (Salt Lake City: Deseret Book, 2008), Truman O. Angell Journal, 5, cited in Truman G. Madsen, The Temple: Where Heaven Meets Earth, (Salt Lake City: Deseret Book, 2008), Bushman, Joseph Smith and the Beginnings of Mormonism, 317; The events of that day occurred exactly as Joseph had petitioned. These events mirrored those of the day of Pentecost involving the Savior s disciples in Jerusalem (see Acts 2:1-3); D&C 109:36-37; These Pentecostal events became somewhat of a regularity during this season. Eliza R. Snow recounts an instance when Father Smith presided over a meeting in the Temple. During this meeting a sound came and filled the house. At which Father Smith exclaimed What! Is the house on fire? After which he comprehended the cause of his alarm and was filled with unspeakable joy (Eliza R. Snow Smith, Biography and Family Record of Lorenzo Snow, as cited in Lundwall, 21); George Albert Smith noted that On the evening after the dedication of the Temple, hundreds of the brethren received the ministering of angels, saw the light and personages of angels, and bore testimony of it. They spake new tongues, and had a greater

15 14 These events were not a surprise to Joseph, reflecting almost no mention of them in his journal entry that day. Previous to pronouncing the dedicatory prayer, the Prophet had experienced similar manifestations of God s power and love. Recorded in his journal a few weeks earlier, Joseph met with his counselors in the temple 32 to perform the ordinances of washing and anointing. Following the pattern set forth for ancient Hebrew priests, Joseph and a few others washed their bodies in pure water and perfumed their bodies and heads with a mixture containing cinnamon (Ex. 29:4; 30:23). 33 They proceeded to anoint with consecrated oil and seal blessings upon each other s heads, including the blessings of Abraham, Isaac, and Jacob (Gen. 22:17-18; 26:3-4) and many other sacred blessings. After which Joseph records, the heavens were opened upon us and I beheld the celestial kingdom of God, and the glory thereof. Joseph s vision continued, I saw the transcendent beauty of the gate, through which the heirs of that kingdom will enter, which was like unto circling flames of fire, also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw father Adam, Abraham, and Michael. Joseph was also shown a vision of the Savior, the twelve Apostles, the succeeding ministry of his brethren, and many things which he claimed could not be described in full. manifestation of the power of God than that described by Luke on the day of Pentecost (George A. Smith, Journal of Discourses, Vol. 2, ). 32. Orson Pratt taught that the holy ordinances of the Gospel, which would fulfill the prophecy of the coming of Elijah, cannot be attended to in all places on the earth. There are certain appointed places for the ministration of these holy ordinances. Temples must be built, by the commandment of the Almighty, unto his holy name, that shall be sanctified and made holy from the foundation stone unto the top thereof, consecrated to the living God for the administration of holy ordinances, not only for the benefit of the living, bur for the benefit of the fathers who are dead. (N.B. Lundwall, Masterful Discourses and Writings of Orson Pratt, [Salt Lake City: Bookcraft, 1962], 279.) 33. Leonard Arrington, Oliver Cowdery s Kirtland, Ohio, Sketch Book, BYU Studies vol. 12, no. 4 (1972), 3-4.

16 15 Before the vision closed the voice of the Lord came to Joseph and expounded on the doctrine taught by Paul relative to the redemption of the dead. All who have died without a knowledge of this gospel, who would have received it, if they had been permitted to tarry, shall be heirs of the celestial kingdom of God (1 Cor. 15:29). 34 The dedication services were performed once again on the Thursday following the first dedicatory session. On Wednesday of that week Joseph met in the Temple with his counselors, the twelve, the seventies, high councils, bishops, and their entire quorums, the Elders, and all the official members in this stake of Zion about 300 in total. They met and washed each other s feet, pronounced blessings, and partook of the Sacrament. They blessed the bread, gave it to the twelve, and they to the multitude, followed by the wine. This has strong ties to the day when Jesus fed the multitude bread and fish (Matt. 14:17-19). Stephen Post recorded in his journal that the men partook of bread and wine in commemoration of the marriage supper of the Lamb. This phrase is a biblical reference symbolic of the Second Coming of Jesus Christ (Rev. 19:7). Joseph recorded that this meeting lasted from eight o clock Wednesday morning until five o clock Thursday morning. The Savior made his appearance to some, while angels ministered unto others, and it was a Pentecost and endowment indeed, long to be remembered for the sound shall go forth from this place into all the world and the occurrences of this day shall be handed down upon the pages of sacred history to all generations, as the day of Pentecost (Rev. 19:9). 35 In his journal that day Joseph writes that he observed to the quorums that he had now completed the organization of the Church. Matthew B. Brown notes that evidently Joseph was 34. Joseph Smith, Journal, January 21, 1836, in Jesse, Ashurst-McGee, and Jensen, Journals, Volume 1: , Stephen Post, Journal, March 30, 1836 in Jesse, Ashurst-McGee, Jensen, Journals, Volume 1: ,

17 16 under the impression that once he had administered all of the temple ordinances that were thus far revealed to him, he would have completed the restoration of the ancient Church. 36 But a few days later, on April third, after retiring to the pulpit, the veils being dropped, Joseph knelt with Oliver Cowdery in solemn, silent prayer, and the veil was taken from their minds, the eyes of their understandings were opened (D&C 110:1). They saw the Lord standing upon the pulpit, who spoke to them. He told them of his acceptance of the Temple and that if the Saints would not defile it, he would appear to them there and speak unto them with his own voice. After this vision closed, the heavens were again opened and various biblical prophets appeared to them with the purpose of bestowing keys to Joseph. As the head of the last dispensation, these keys would give Joseph the power and right to perform certain functions on God s behalf, in preparation for the Second Coming of the Son of Man. Moses appeared to them and committed to them the Keys of the gathering of Israel from the four corners of the earth and the restoring of the tribes to their covenant land. These keys of gathering would pertain to all twelve ancient tribes of Israel, including the ten tribes that had been taken captive around 721 B.C. Those tribes of biblical times were to be gathered into the fold of God under the direction of these priesthood keys. Elias then appeared and committed the dispensation of the gospel of Abraham, telling Joseph and Oliver that in them and their posterity all generations after them should be blessed. 37 This promise is directly derived from the covenant that God established with Abraham (Gen 12:3; 18:18; 22:18; Abr. 2:9-11). The gospel of Abraham was a gospel of celestial marriage. The 36. Matthew B. Brown, The Gate of Heaven, (American Fork, UT: Covenant Communications, 1999), Jessee, Ashurst-McGee, Jensen, Journals, Volume 1: , 215; Matthew B. Brown, Gate of Heaven, 211.

18 17 promised blessing of a continuation of the seeds forever and ever (D&C 132:19) would come only through marriage in the covenant an ordinance performed anciently, restored in latter-days to take place in dedicated Houses of the Lord. ELIJAH TURNS THE HEARTS The date of these visions is noted to correspond to the Jewish Passover, during which the arrival of the Prophet Elijah is traditionally anticipated. The last promise of the Old Testament is the promise of Elijah s return. On April 3, 1836 the second night of Passover the Jews opened their homes during the Paschal feast, with a goblet full of wine and an open door awaiting his entrance. 38 And enter he did not into the home of the Hebrew family, but into the House of the Lord. And not to a traditional Paschal feast, but to the sacrament of the Lord s Supper. For centuries, Hebrews had expected his return to restore, among other things, temple worship to its pure form. 39 On this day Elijah did come. He appeared to Joseph and Oliver and quoted those familiar verses from Malachi and declaring that the time had come at last of turning the hearts of the fathers to the children and the children to the fathers. He then committed into Joseph s hands the keys of this dispensation. Joseph later taught, the spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelations, ordinances, oracles, powers, and endowments of the fullness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God.It is one of the greatest and most important subjects that God has revealed Stephen D. Ricks, The Appearance of Elijah and Moses in the Kirtland Temple and the Jewish Passover, BYU Studies Vol. 23 no. 4, Brown, Gate of Heaven, Joseph Fielding Smith, comp. Teachings of the Prophet Joseph Smith, (Salt Lake City: Deseret Book, 1976),

19 18 A descendant of Joseph s brother Hyrum Smith, who would one day become president of the Church stated that it is possible that there may have been others whose coming was not recorded [in Doctrine and Covenants section 110]. Whether this is so or not, we know, for the Lord has decreed it, that all the prophets came with their keys and authorities and restored them in this dispensation. 41 Whether on that day or another, Joseph did declare that he had received visitations from Gabriel, and of Raphael, and of divers angels, from Michael or Adam down to the present time, all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of the priesthood (D&C 128:21). NAUVOO TEMPLE The second Latter-day Saint temple built was the Nauvoo Temple. In May 1839, Joseph and the Saints had relocated from Missouri to Illinois to avoid severe persecution. Shortly after establishing the city of Nauvoo, Joseph Smith began teaching doctrines related to the temple. Some of these included baptisms for the dead, the Holy Spirit of Promise, being sealed up to eternal life, and being brought back into God s presence. Joseph s teachings on these topics were derived at least in portion from biblical texts, namely John The first cornerstone for the temple was laid on April 6, Upon laying the stone Joseph Smith pronounced this benediction, making reference once again to the passage in Matthew 8: This principal corner stone, in representation of the First Presidency, is now duly laid in honor of the great God; and may it there remain until the whole fabric is completed; and 41. Joseph Fielding Smith, Church History and Modern Revelation vol. 2, (Salt Lake City: The Council of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, 1953), Andrew F. Ehat, Lyndon W. Cook, eds., The Words of Joseph Smith, (Provo: Religious Studies Center, 1980), 4-5, 13-15, 37.

20 19 may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay his head (Matt. 8:20). 43 The pattern for construction of the Nauvoo Temple was laid out by the Lord. In a revelation received in January In it the Lord indicated that he would show unto my servant Joseph all things pertaining to this house, and the priesthood thereof (D&C 124:42). Thereafter Joseph declared that he had seen in vision the appearance of the building. 44 Parley P. Pratt stated similarly that Joseph Smith learned sacred architecture from angels and spirits from the eternal worlds. 45 The stonework of the temple was its most prominent architectural feature. The exterior of the temple was decorated with sunstones, moonstones, and starstones which were apparently part of the vision Joseph received relative to constructing the holy edifice. 46 The Nauvoo Temple seems to reflect what the Apostle John saw in vision. One of the foremen on the construction of the Nauvoo Temple recorded the following: The order of architecture was unlike anything in existence, it was purely original, being a representation of the Church, the Bride, the Lamb s wife. John the Revelator in the 12 th chapter, first verse [of the Book of Revelation] says, And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. This is portrayed in the beautifully cut stone of this grand temple McBride, House for the Most High, B.H. Roberts, ed., History of the Church of Jesus Christ of Latter-day Saints vol. 6 (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, ), Parley P. Pratt, Journal of Discourses, vol. 2, (Liverpool: William Budge, 1878), Brown, Gate of Heaven, Wandle Mace Journal , typescript (1990), 105, Special Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah as cited in Brown, 220.

21 20 In the Joseph Smith Translation of Revelation chapter 12, we read that the woman depicted in John s vision represented the church of God in the likeness of things on the earth. The writer of Hebrews called the church the general assembly and church of the firstborn (Hebrews 12:23). According to the revelations received by Joseph Smith, the temple is where the blessings of the fullness of the priesthood (D&C 124:28) are administered which blessings include the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant (D&C 107:19). Thus the symbolic architecture adorning the Nauvoo Temple is an apparent suggestion of the nature of the ordinances performed therein. The doctrine of the temple along with its corresponding ordinances were revealed line upon line. Since the construction of the Kirtland Temple additional ordinances had been revealed, including baptisms for the dead. The Lord instructed Joseph that the Nauvoo Temple was to contain a particular baptismal font wherein this ordinance could be performed (D&C 128:13). 48 The basin of the font was to rest upon the backs of twelve oxen arranged like the spokes of a wheel. It was patterned after the Brazen Sea found in King Solomon s Temple (1 Kings 7:23-26). Matthew Brown makes the argument that it is of more than passing interest that Joseph once gave a detailed description of the Apostle Paul since the doctrine of baptism for the dead is only mentioned in Paul s biblical writings (1 Cor. 15:29) When the doctrine of baptisms for the dead was initially taught, the saints were so excited they rushed to the river and immediately performed baptisms for hundreds of their deceased relatives. This was not done in the proper order and performing this ordinance in the river was soon ceased until the temple font could be completed as a fit setting for the ordinance. (Joseph Smith Letter Book, 6 November February 1843, MS, Archives of The Church of Jesus Christ of Latter-day Saints, Salt Lake City, ). First a temporary font was dedicated on November 8, 1841, with water flowing from a well in the east end of the temple basement. (Bushman, Rough Stone Rolling, 425.) 49. Brown, Gate of Heaven, 221.

22 21 Additional ordinances were revealed prior to completion of the Nauvoo Temple. These temple rites are mentioned within the 124 th section of the Doctrine and Covenants. The Lord instructed Joseph that the ordinances which were to be performed in their new temple were the same as those which were realized in biblical temples. He declared, For this cause I commanded Moses that he should build a tabernacle (D&C 124:38). The Lord then outlines numerous temple rites, both ancient and modern. Among these were anointings, washings, baptisms for the dead, solemn assemblies, memorials of sacrifices, oracles, statues, judgments, and an endowment. Nearly a year and a half after this revelation was received, the Prophet spent the day on May 4, 1842 instructing select members of Church leadership concerning the priesthood. Willard Richards, who participated that day made this summary of the daylong temple instruction, mentioning the order given to the Prophet Adam: Joseph Smith instructed those present in the principles and order of the priesthood, attending to washings and anointings, endowments, and the communications of keys, pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchizedek Priesthood, setting forth the order pertaining to the Ancient of days and all those plans and principles by which any one is enabled to secure the fullness of those blessings which has been prepared for the Church of the Firstborn, and come up, and abide in the presence of Eloheim in the eternal worlds. In this council was instituted the Ancient order of things for the first time in these last days. 50 A few days previously, while preaching of charity, Joseph Smith explained that there are certain signs and words which cannot be revealed to the Elders till the Temple is completed. The rich can only get them in the Temple. The poor may get them on the mountain top as did Moses. Joseph went on further, discussing this new, yet ancient ordinance: There are signs in heaven, 50. Andrew H. Hedges, Alex D. Smith, and Richard Lloyd Anderson, eds. The Joseph Smith Papers, Journals Volume 2: December 1841 April 1843, (Salt Lake City: The Church Historian s Press, 2011), 54.

23 22 earth and hell; the Elders must know them all, to be endowed with power, to finish their work and prevent imposition. The devil knows many signs, but does not know the sign of the Son of Man, or Jesus. No one can truly say he knows God until he has handled something and this can only be in the holist of holies. 51 CONCLUSION The Lord once commanded Moses to make me a sanctuary; that I may dwell among them (Ex. 25:8). God has sought from the beginning to preserve a people who would serve him in righteousness. To ancient prophets who inhabited the New World he urged to gather his people into the garners, or temples, that they are not wasted behold they are in the hands of the Lord of the harvest, and they are his; and he will raise them up at the last day (Alma 26:5). 52 To his disciples living in latter-days he has made known his will to gather unto him a righteous people, without spot and blameless that he can endow them with power from on high (D&C 38:31-32). Temple building has played a central role in the plan of the Eternal Father to endow, seal up, and exalt his children. The building of latter-day temples is a continuation of the ancient practice. Considering the sermons, doctrines, symbolism, and individuals experiences surrounding the building and dedication of God s temples in the latter-days, it is apparent that they pivot on ancient practices and prophesies. Also apparent is evidence that the restoration of the Church of Jesus Christ upon the earth was in fact the restoration and completion of the religion of the Old 51 Joseph Smith Journal, May 1, 1842; in Dean C. Jessee, ed., The Papers of Joseph Smith vol. 2:Journal, , (Salt Lake City: Deseret Book, 1992), This scripture has a clear connection to the prophesy of Malachi wherein he stated that if the hearts of the children do not turn to their fathers the whole earth would be utterly wasted at his coming (see D&C 2:3).

24 23 and New Testaments. Interspersed throughout the history of Mormon temple building are references to biblical texts, practices, doctrines, prophesies, covenants, ordinances, and sacraments. Joseph Smith was called by God to fulfill biblical prophecy and to dispense the fullness of the Lord s priesthood in an epoch rightly called the dispensation of the fullness of times (D&C 138:48).

25 24 Bibliography Ames, Ira. Autobiography and Journal. Salt Lake City: MS., Archives of The Church of Jesus Christ of Latter-day Saints, Anderson, Devery S. The Development of LDS Temple Worship. Salt Lake City: Signature Books, Arrington, Leonard J. "Oliver Cowdery's Kirtland, Ohio, "Sketch Book"." BYU Studies 12, no. 4 (1972): 3-4. Bushman, Richard Lyman. Joseph Smith and the Beginnings of Mormonism. Chicago: University of Illinois Press, Joseph Smith: Rough Stone Rolling. New York: Alfred A. Knopf, Cowdery, Oliver. "Letter IV to W. W. Phelps." Latter Day Saints' Messenger and Advocate, 1835: 112. Ehat, Andrew F, and Lyndon W Cook. The Words of Joseph Smith. Provo: BYU Religious Studies Center, Hedges, Andrew H, Alex D Smith, and Richard L Anderson. The Joseph Smith Papers: Journals Volume 2. Salt Lake City: The Church Historian's Press, Holzapfel, Richard Neitzel, and Kent P. Jackson. Joseph Smith The Prophet and Seer. Provo: Religious Studies Center, Brigham Young University, Jessee, Dean C. The Papers of Joseph Smith: Vol. 2 Journal Salt Lake City: Deseret Book Company, Jessee, Dean C, Mark Ashurst-McGee, and Richard L Jensen. The Joseph Smith Papers: Journals Volume 1, Salt Lake City: The Church Historian's Press, Knight, Newel. Autobiography and Journal. Salt Lake City:Archives of The Church of Jesus Christ of Latter-day Saints, circa Lee, Harold B. "The Way to Eternal Life." Ensign, November 1971: Lundwall, N. B. Masterful Discourses and Writings of Orson Pratt. Salt Lake City: Bookcraft, Temples of the Most High. Salt Lake City: Bookcraft, Journal History of the Church. March 27, 1836, Vol. 8, Image 105. Salt Lake City: MS, Archives of The Church of Jesus Christ of Latter-day Saints. Masden, Truman G. The Temple: Where Heaven Meets Earth. Salt Lake City: Deseret Book, Matthews, Robert J. "A Plainer Translation": Joseph Smith's Translation of the Bible, A History and Commentary. Provo: Brigham Young University Press, 1975.