Episode 57: The Evolution of Temple Doctrine. (Released October 9, 2017)

Transcription

1 LDS Perspectives Podcast Episode 57: The Evolution of Temple Doctrine (Released October 9, 2017) This is not a verbatim transcript. Some grammar and wording has been modified for clarity. Hi, this is Sarah Hatch, and I am excited to sit down with Jennifer Ann Mackley, Wilford Woodruff expert and aficionado and author of Wilford Woodruff s Witness: The Development of Temple Doctrine. Sister Mackley was trained as a temple worker twenty-seven years ago and has served in the Provo, Washington, DC, Chicago, Seattle, and Salt Lake temples. She began her research into the development of LDS temple doctrine in 1997 and published Wilford Woodruff s Witness in Her work has been quoted in Pulitzer Prize-winning author Laurel Thatcher Ulrich s A House Full of Females. Jennifer is an attorney and lives in Seattle, where she and her husband are raising their three children. Welcome. Thank you very much, Sarah. I d like to first start with Wilford Woodruff, as his name is in the title. Why Wilford Woodruff s witness? That s a great question. Do you want the long version or the short version? Oh, the long version. It is a story that began with my mother. She s the one that introduced me to his experience in the St. George temple, which is a famous, I guess, or notorious story. I was curious about the women, because there have been books and articles written about the men the eminent men that he describes (the founding fathers are well known). But nobody had written one about the women. I wanted to learn more about them not to write a book, just to learn more about them. It was in starting to study those women that I started to ask, Why Wilford Woodruff? So I realized that more understanding of the history comes as you put that experience into context. In order to do that, I had read everyone else s writings and interpretations and I found LDS Perspectives Podcast

2 out that they were wrong, because the women didn t appear to Wilford Woodruff. To discover what really happened, I had to go to the source. As an attorney, for me, the primary source is the best not the heresy or the interpretation. And not just the primary source, but a firsthand witness contemporaneous to the experience. So I began reading Wilford Woodruff s journals, then discovered that he d given over 3,200 discourses in the course of his church service and wrote more than 11,000 letters. The theme through it all was the salvation of his family of every person on the Earth. That was the focus. I d always heard about him as a great missionary all the years that he d spent and then his devotion to missionary work for the living. But for him, it was to every living soul, which meant on both sides of the veil. When I initially began writing down what I had learned as I researched, the first publisher approached me to publish it as a book. Their proposal was, Can we just take Wilford Woodruff out of it and just stick to the facts, the doctrine? I had to regrettably decline their offer to publish, because it has to be his story. He was the witness from the beginning to the end. It wasn t just because he outlived Joseph Smith and Brigham Young, but because he was instrumental in the development, in the whole course of events that occurred. He brought it full-circle to the end. I have to say, the early life of Wilford was fascinating to me, from how his childhood near-death experiences shaped his faith to him living to ninety and serving as the prophet the last ten years of his life. What are some of your favorite fun facts or stories regarding his life? He is a fascinating man, and I m sure that if I studied John Taylor or Brigham Young for fifteen years, I would appreciate them as well. But after having said that, Wilford Woodruff was unique to me, not just because of the crazy things that happened in his life he broke almost every bone in his body, and yet lived to be ninety without a limp. He was a worker. Of course, he had to be an administrator as well, but he never stopped working. He was in his 70s before one of his grandsons could out-hoe a row in the garden. He was sad about that, because he was a miller growing up, and he worked hard at that, but also because he was a horticulturist and a gardener. He had orchards. To me, the fascinating part of his life was that he became an individual more than just a prophet. And I shouldn t say just a prophet, but he s a full person. To me, he s like a Renaissance man. The things that made me laugh in reading his journal were things like when he was building his house in Nauvoo. Of course, they had to handkiln the bricks. He said, I flung over 5000 bricks today. I nearly melted myself. He would do that over and over again, where he would just put Page 2 of 11

3 his all into something and the next day, say I can t even walk because I worked so hard yesterday. It didn t stop. It never stopped. I mean, even Queen Victoria s gardener contacted him for advice, and I don t even know how they would know who he was. When we look to the history of temple doctrine, I was surprised at how incremental the revelations were. In Wilford Woodruff s words, he talked about the Saints acting upon the light that they had. There was some trial and error involved, though, and there were some things that kind of seem odd and foreign to us now. What are some of those things? You re right. When we talk about line upon line and precept upon precept, it wasn t this grand staircase where one step led to the next and you could see the top of it and this goal that you were trying to watch. I kind of think of it like a puzzle: they were given pieces. Now we have the box with the picture on it; we know what we re putting together. They had no idea. It took such incredible faith to take that step into the darkness of asking the question, first of all, and then acting upon the answer. You can see God s wisdom in not showing the whole puzzle because it would have been overwhelming. I mean, a daunting task that would have been so discouraging or so unbelievably complex that it had to be one step at a time. When we look to the history of temple doctrine, I was surprised at how incremental the revelations were. In Wilford Woodruff s words, he talked about the Saints acting upon the light that they had. There was some trial and error involved, though, and there were some things that kind of seem odd and foreign to us now. What are some of those things? You re right. When we talk about line upon line and precept upon precept, it wasn t this grand staircase where one step led to the next and you could see the top of it and this goal that you were trying to watch. I kind of think of it like a puzzle: they were given pieces. Now we have the box with the picture on it; we know what we re putting together. They had no idea. It took such incredible faith to take that step into the darkness of asking the question, first of all, and then acting upon the answer. You can see God s wisdom in not showing the whole puzzle because it would have been overwhelming. I mean, a daunting task that would have been so discouraging or so unbelievably complex that it had to be one step at a time. There were other ordinances that we are only promised today, that they actually received. People are concerned about that, as if they re missing out on something. Polygamy is one that I m sure many of us personally are grateful we don t have to engage in. But still, that was something that came and went. And those are all, to me, not necessarily trial and error, but were a part of the process. The process was, like Joseph Smith did, to Page 3 of 11

4 ask the question. For example, How do we baptize? Then the priesthood was restored. They continued to ask those questions, and once they had an answer to something like, How do those who were born and then died before the gospel was restored, how would they be baptized? And you find out about proxy baptism. The next step was, Yes, we do that, but how do we do it in an orderly fashion? Then the next revelation comes about witnesses and recording it. Then the next step is when you receive the endowment and the sealing; that men perform the baptism for men so when they go to the temple, they can go through the ordination, the endowment, and the sealing. So each step was a step in the right direction, but it was not a straight line. The detours, in my mind, were necessary because they had to have time to be baptized themselves and to be ordained to the priesthood, then take that to the world. Then they could bring those converts back so that they would have the mass of people to build the temple and be able to be proxy for others. Then when the endowment and the sealing ordinances were revealed, to know We have people who have those ordinances and understand them, and can administer them and we have people to even be sealed to. There had to be enough time pass for there to be multiple generations in the church. Could you give one example of how the ordinance may have changed from how they first did it to how we now observe it? I think baptism for the dead is a good example. To explain how it was received, to me, is an amazing story. And of course, every example I give has to be Wilford Woodruff because that s the one I know. Wilford Woodruff heard about baptisms for the dead from his wife. So when you think about 1840 and Joseph Smith giving a conference address or a Sunday discourse, people in the audience were those who had to absorb this new information. Every one of these ordinances were revelations. I mean, we look back with this perspective of maybe some people think it was like the Ten Commandments and carved in stone, and everything was laid out and they could just follow this script. But that was hearing it for the first time. When Phoebe wrote to Wilford and told him about it, she called it strong meat. So this was radical. Truly, baptism for the dead changed the church and made it unlike any other then, and unlike any other now and it was only the beginning. After this news was received by the Saints, they were thrilled because like Wilford Woodruff, they had been introduced to the gospel and wanted to share it with everybody they could. For Wilford Woodruff, the first thought that he had was about his own mother, who had died when he was one-and-a-half years old. To think that he could do something for her, even though she wasn t there to receive it, was the most thrilling thing that Page 4 of 11

5 he d ever heard. Then there was a new one, and another one. But those Saints acted immediately. The first one to walk in the river, she did it without Joseph Smith there he wasn t the one that performed the baptism. They went to Joseph Smith afterward to explain what they d done, and he said Great! Sounds good! There was no manual; there was no instruction. So they started to perform the baptisms in the Mississippi River. For Joseph Smith, the excitement was palpable and wonderful, then it was, We need to make sure these are done correctly. So if everybody s doing them in every river and stream, we need to go back and make sure that this is what the Lord wants. The revelation received was, You need to do it in a special place, and that special place needs to be the temple. That was their motivation for building the temple. All baptisms were stopped until the font was ready. They finished the basement, finished the font, and started doing baptisms for the dead. Women were being baptized for men, and men for women. Again, they didn t have detailed instructions. So then there was revelation that the witnesses had to be there to make sure that the instructions were being followed. They had never done this before. I can t speak for the Saints in the 1840s, but even today, things are changing, and it s hard to reconcile the perfect principles with continuing revelation, even. Yet, we believe in that, and we believe that God will give us what we need, when we need it. They kept asking, and we still have to do the same, because I don t think we ve got it all yet. There were a few elements that were new to me: one being rebaptism, which we touched on, and the other being priesthood adoption. Could you speak on priesthood adoption a little bit? Priesthood adoption, I think, is the best example of how things had to change. Maybe I can best explain it by having you imagine that you re a convert, like so many, who came alone. You were disowned by your family or they didn t gather with the Saints, or maybe you and your spouse were both converted, yet one of you decides not to be as committed as the other. So when the endowment is introduced, that s something you can do as an individual without any family. The sealing ordinance is introduced, and you can t do that by yourself. So the idea that you want to be a part of that and be sealed into the family of God, that s what they faced, those individuals who either didn t have a spouse to be sealed to or parents to be sealed to in the church. The sealing had to take place in the temple, and the idea was that the idea was a spiritual sealing, not a physical sealing it wasn t a family sealing or biological sealing as we think of it today. But if you could choose to be Page 5 of 11

6 sealed to somebody, you would want to be sealed to the most righteous person that you could be sealed to because your eternal life depended on that connection, that righteousness. So they would choose the prophet Joseph Smith or one of the apostles, like Heber C. Kimball, or Brigham Young. It was called priesthood adoption because you were being adopted into their priesthood line and that was the connection back to God. So the idea that Joseph Smith bridged the gap of the apostasy and the priesthood that started with God to Adam, up until Jesus Christ and His apostles we had to get past that somehow to make that connection, and that was how you did it: through the priesthood. We think of sealings now as you finding your father and grandfather and great-grandfather and great-great-grandparents. We connect that way, and we can do that now. But at that point, they only had one choice, and that was to find someone who was righteous to join with. That started in 1846 in the Nauvoo temple and continued until Wilford Woodruff s revelation was received in The understanding by then was that there were multiple generations. There were members of the church that you could be sealed to, and you could be sealed to your own biological family or adopted family. In the case of those who joined a family and were not biological, as my daughter. They had been baptized by proxy, they had had endowments by proxy, and they could now be sealed by proxy. Multi-generational sealings didn t begin until the 1890s, and that, in my research, was a surprise to me because we look at it now and think, Of course that s what you do, and it doesn t make sense any other way. But at the time, they didn t have that option. The question occurred in the 1890s, as it does to people today, Well, what do you about all those sealings? The answer is nothing. It didn t hurt them to be sealed into/adopted into a priesthood line of authority. Those connections were made, but once they could be connected to their own biological family, they were including Wilford Woodruff. He said, We are to honor our parents, and we honor them by believing that they will accept the gospel. People were afraid if they were sealed to their parents who had said, I want nothing to do the church. You re disowned from the family for joining it, that they wouldn t accept the gospel in the Spirit World. Wilford Woodruff said, Let s give them the benefit of the doubt and trust that they will. Our current day understanding of sealings is quite different from the Saints' experience, especially when it comes to, as we say, our eternal companion. Would you speak to some of those differences of how we view it now versus how they experienced it? Sealing, as a concept, even in the church in Kirtland was completely different than we have now. It was limited. Sealing meant that you were Page 6 of 11

7 recognizing a bond: the sealing power. In Matthew, the sealing power is the key to the kingdom of Heaven. We understand the phrase, What is bound on Earth is bound in Heaven. Sealing changed from sealing an ordinance like sealing a blessing, which we still do or sealing into eternal life. Those are things that occurred before Elijah s return of the keys to Joseph Smith and before that sealing was understood to be something more. So sealing an ordinance means that that ordinance is going to be recognized by God. When the sealing of individuals was introduced, initially it was understood the same way. It was simply a sealing of the marriage covenant in a nonreligious ceremony or a non-lds ceremony. You still make that promise to each other. So initially, it was just sealing that promise so that God would recognize the promise that a couple had made to each other. But again, Wilford Woodruff was the first one to record the sealing of an individual: the husband and wife, together, to each other. That s an understanding that didn t occur until the 1840s the idea that you seal one to another and then you seal children to parents. That changed everything. It wasn t just, God is recognizing the promise that you ve made, but you re actually bound together for life and for eternity. Some of the surprising things too were when Joseph Smith talked about baptism for the dead as the binding. There had to be something that bound us together. You read that in the Doctrine and Covenants, and you think, Well, of course. That s the sealing power of Elijah. The sealing ordinance hadn t been introduced yet, so when he said, That s how we re bound together, it s because baptism meant that we were baptized as brothers and sisters, as children of God, and we are part of His family. So of course we were bound together, but he had no idea that there were better things coming. We look back and can see it now, but it s an amazing evolution of understanding and of blessings that they understood as a radical shift in their own thinking and how things would work. When we look to the sequence of revelations and the introduction of different temple doctrines, would you speak to priesthood authority and the importance of the keys with the ordinances? Talking about the importance of the priesthood, Wilford Woodruff is a perfect example. He was a scriptorian. He studied the scriptures for years, growing up seeking what he d found in the scriptures and he hadn t found it. He hadn t found a church that believed in all those New Testament doctrines and practices. He was a true believer in By their fruits ye shall know them. He and his brother Asman were seeking together. He d been baptized as an infant, but not by immersion. His first quest was to find somebody who could baptize him by immersion. When he went to the minister, he actually wrote him and said, Will you do this? The minister said, Are you joining the church? That s great! And Page 7 of 11

8 he said, No, I just need to be baptized by immersion so the minister was hesitant to do so. Wilford said, Are you going to deny me this ordinance? The minister said, Okay, I ll do this. When Wilford heard the gospel for the first time, he understood that he needed to be baptized by immersion by the proper authority. That was something that he recognized from the scriptures. He wanted to do what Christ had done, and Christ had found someone with authority. It was a process for him in that regard, and it was the reason that he d been baptized so many times. For him, he finally felt like he had done it the right way with the right person. That was something that he repeated and taught for the rest of his life. What are some things that we can be cognizant of regarding historical context and perspective when we look to the development of temple doctrine? For me, this is the reason I wrote the book and is perhaps why I am so passionate about sharing it at firesides and with podcasts, and continuing to try to draw people into the context. I have children, and they don t ask me questions. They go to Google. I have discussed this with people in the Church Historian s office, with stake presidents, and even with apostles, to say, If we don t talk about this, they re going to find the information out of context. Everything is on the internet. I wanted to put this into perspective, just like I did with Wilford Woodruff s experience in the St. George temple. That was a moment in church history that a lot of people are familiar with, but taken out of context, it s an odd story. People write on the internet about it all the time, because the founding fathers are Mormon now. That s how they look at it, which is not what we believe. We believe that everybody needs the opportunity to choose, and Wilford Woodruff had come to the point where he said, I have been so focused on my own family that I didn t even think about expanding this. It was a revelation because he learned that it s okay for us to help each other and that we don t just have to focus on our own biological connections. Putting these things into context, to me, is vital to understanding church history and the truly remarkable revelations that occurred. If we don t teach that if we don t talk to our kids about that; if we don t put these things into context then these revelations are odd and strange; they are parts of history that don t make sense. I was surprised when I was doing my research and I was just doing it out of curiously for myself that there wasn t a book out there that put it all in one place that you could read it. So many of them focus on Nauvoo or Kirtland or one ordinance. For me, it was that contextual understanding that made sense. Page 8 of 11

9 I think it s critical to do that and help ourselves understand why things happened the way they did to understand that it wasn t perfect and that they weren t perfect. We certainly aren t. But also, Wilford Woodruff, like Joseph Smith, in each revelation, said, You don t have to trust me. In fact, don t trust me; don't take my word for it. Go to God yourself and get confirmation for what s happening. Then you ll be comfortable with continuing revelation. Although very integral to Wilford Woodruff s life, I think polygamy is the least interesting. When we look to his family, the amazing and interesting thing is his desire to do family history work and then his revelations to go onward. What are some of your stories about the sheer amount of work that he did that you found interesting? You re right that his desire, from the moment he was baptized, was how to share this amazing restored gospel with his family. He wrote letters to his siblings, to his parents, to his in-laws, and to his extended relatives to basically beg them to join the church and to share his testimony with them. The years he spent on missions doing that, his focus was on his entire family and that meant those living and those who had already passed on. He spent years doing the genealogical research, contacting everybody he knew, ordering books to find out their names. So when the St. George temple was built, that was the first temple where every ordinance was performed, but for both the living and the dead. Finally, he was able to do the endowments and the sealings by proxy for his relatives. At that point, in the 1870s, he had over 3000 names that he d prepared. Between the Nauvoo temple and the St. George temple, although they d had the Endowment House, it was only for the living. Although they were doing sealings, it was just couples; it was not families. Children were not sealed to their parents until the St. George temple was built. That s why he was so focused, and that s why he went to God to say, I ve got over 3000 names. There s men and women. I can t do this myself. How do I accomplish this? What you want me to do? The answer was, It s okay to get help. We think about that now and how we go to the temple and take any name, but back then it was an individual responsibility. I found the material in this book timely. I ve been endowed for a year now, and I didn t know much of the history that you wrote about. As I read and began better understanding the story of how doctrine developed, I did gain additional context to the sacred ordinances in the temple. Because the temple is so sacred to our faith, we often hesitate to be specific regarding ordinances in the temple. How do you think learning more about the development of temple doctrine can help those preparing to go to the temple or those who are newly endowed? Page 9 of 11

10 That s a great question. It is something that we need to talk about so that it s understood in context. We do hesitate, because every person who goes to the temple understands the sacred nature of it. It s not something we re supposed to reveal, in a sense, for several reasons. One is to have the experience of the temple receiving the endowment is to be a spiritual experience. So if it s something that s talked about casually, discussed in a disrespectful way, or shared with those who would treat it disrespectfully or take it out of context those are all things you need to be concerned about. But for me, it is something we don t talk about enough. I just had a conversation with somebody a couple days ago about Boyd K. Packers s book The Holy Temple. That s kind of the line that s drawn to say, If he talked about it, we can talk about it. I think you can discuss in the temple with those who are there, but that doesn t mean that you don t talk about it in family home evening; it doesn t mean that you don t talk about it in Sunday school; it doesn t mean that you can t share it with your children. Read the book of Abraham and talk about those things that you re going to hear again in the temple. The preparation is more than spiritual. You re supposed to understand it in your heart and your mind, and that means doing a little homework. Think of the divine, incredible mercy of Heavenly Father to say, No one s going to understand it the first time. We need to be able to go back. We go by ourselves the first time; we go for someone else after that yet we benefit every time we go. My children have grown up with Wilford Woodruff and discussions about the temple. I don t think they re going to be surprised when they get there, and I don t think anybody should be or that anybody needs to be. So yes, we need to discuss it respectfully, but most of all, we need to discuss it. To conclude, would you sum up some of the most significant takeaways you ve had from better understanding the development and the history of temple doctrine? I have been asked many times what I learned in my research. It s hard to say after 15 years of reading and amassing 27,000 documents. The most significant thing or personal thing that I learned was that it s a process that we all go through. The questions and the answers are available to all of us. We all have access to that revelation and to God, and it s personal. To know that I have the same access that everyone has the same access to that process, and that we can trust that process, was the first and most significant personal thing I learned. The second was that everything we do every ordinance we perform, every lesson we teach is to help us return to God. We will behold His face at some point, whether we re ready or not. The idea of the gospel is to prepare us for that. Initially, they hoped it would occur physically right Page 10 of 11

11 then and right there. If we understand that it will eventually occur for all of us, then we know that every day is preparation for that moment in our lives, whether in the flesh or the spirit, that we will see God. What we can do to prepare for that is what we do to prepare to go to the temple. If that occurs for us in this lifetime, then we are as blessed as Joseph Smith was. If not, then we have a little more time to prepare. They lived that every day. I learned a third lesson about just the faith to know that you can take a step in the light that you gain as you draw closer to God, and it will illuminate the next one. If we truly believe that, then we ll keep moving forward. Disclaimer: Thank you so much for your time. Thank you, Sarah. LDS Perspectives Podcast is not affiliated with The Church of Jesus Christ of Latter-day Saints. The opinions expressed on this episode represent the views of the guys and the podcaster alone, and LDS Perspectives Podcast and its parent organization may or may not agree with them. While the ideas presented may vary from traditional understandings or teachings, they in no way reflect criticism of LDS Church leaders, policies, or practices. Page 11 of 11