Ryan Reeder
NeLg 345
Stephen Ricks
April 21, 1999
I. I have read all of Temples of the Ancient World including skimming the footnotes, as well as
the complete volume The Temple: Meeting Place of Heaven and Earth.
II. What do Ancient Temples signify, according to Hugh Nibley?
Hugh Nibley's major theories about ancient temples in his article "Ancient Temples: What Do They Signify?" are set against a backdrop of a tour of the ruins of Central America during the summer of 1972. At this time, knowledge of these peoples was very sparse and the comparative study of texts and buildings from other civilizations was just beginning. Because of this, Dr. Nibley concludes that he "is as ill-equipped as any ten-year-old to write about the people of ancient America," and that "all we can do as we sit drinking lemonade in the shade is gaze and emote and speculate and rest our weary feet" (p. 400). Although since that time, study has improved somewhat, as in the field of ancient Mixtec writing systems, much is still unknown. Dr. Nibley takes the research that has been done and produces some remarkable conclusions. First, he sees the similarities in construction all over the world, and while many experts downplay these as mere coincidence, Dr. Nibley sees evidence for a common origin. Philippe Derchain compared ancient temples as powerhouses. Dr. Nibley expands on this idea, saying that if we don't have electricity or know how to use it, it won't work. What was the source of power for these ancient structures? In the case of Israel, it was heavenly power. In the case of the others, it is doubtful if they ever really worked. So what did the people in so many times and places get out of building them? One was civilization. Ancient civilization was highly hierocentric, and as John Lundquist postulates in his temple typology, "The temple is the central, organizing, unifying institution in ancient Near Eastern society," bringing abundance and prosperity to its people (p. 94-97). Another thing they gained was hope. Although their hope may have been futile, it served to strengthen and unite their civilization. One final conclusion that Hugh Nibley reaches is that the great monuments of Mesoamerica were not constructed by the Nephites. His basis for this conclusion is the sheer size of the buildings. In other cultures, the magnificent buildings came after the apostasy. After the power was shut off, man tried to turn it back on by making the buildings larger. This was the case with early Christianity; virtually nothing remains of the early centuries of the Church, only after the apostasy and world popularity did they build the huge cathedrals in Europe. The Church today, while its buildings are neat and comely, are built as the people need them, and barely enough for that. This is one of the factors behind the new small temples-sacrificing size for substance. Nibley postulates that in Mesoamerica, once the substance had disappeared, it was replaced with size. Thus the huge monuments. So, what do ancient temples signify? The common architecture belie a common origin. Temples without heavenly power still achieved civilization in their respective cultures. And when size becomes a substitute for substance, this signifies the sorry state of the civilization.
III. 1. Describe the features and significance of the temple in the Book of Mormon.
In my penultimate paragraph in my term paper, I described the priestly and temple relationships in The Book of Mormon. While I do not offer this as a sufficient response to this question, I repeat it here because of the relevant information it contains. You can reread it if you'd like.
"It has not been proven conclusively that the civilizations of Mesoamerica were the peoples of The Book of Mormon; Hugh Nibley gives an excellent argument to the contrary (Parry 399-410). However, the peoples of the Book of Mormon did have strong priest and temple societies, approximating the Israelites more than any other group studied so far. Some of the first things Nephi did after arriving in America and separating from his brethren were to build a temple and consecrate priests and teachers (2 Nephi 5:16,26). This reminds us of the earlier discussion of the Israelites rearing the tabernacle and consecrating priests, thus concluding the exodus. Temples are also mentioned in Zarahemla and Bountiful, with intimation given that there were many more (Helaman 3:14). These temples were often the sites of great speeches by Nephite leaders such as Jacob (2 Nephi 6-10, Jacob 2-3), Benjamin (Mosiah 2-5), Limhi (Mosiah 7), and Jesus Christ himself (3 Nephi 11-26). The temple appeared to be the center of society, and was frequently the site of gatherings (Jacob 7, 3 Nephi 11). Unlike the Hittites, the temple appears to be freely accessible to the people and was the site of preaching, especially among the Lamanites (Alma 16:13, 23:2, 26:29). It's interesting to note the society of King Noah. He endowed the temple of Nephi with great riches and ordained priests as his counselors, yet he is portrayed as a wicked man (Mosiah 11:4-12). This is contrasted with the society of Benjamin and Mosiah, who also ordained priests and consulted with them (Mosiah 6:3, 27:1) but only endowed the temple with the word of God (Mosiah 2-6). It appears that civil and religious authority was vested in the person of the king, and from him the authority was given to priests. This is the case with Nephi (2 Nephi 5:26), Benjamin (Mosiah 6:3), Mosiah (Mosiah 25:19), and Noah (Mosiah 11:5). This tradition appears to continue for a time during the reign of the judges with Alma being the chief judge and high priest, but Alma voluntarily surrenders his civil authority to concentrate on his religious duties (Alma 4:15-20). And what were those religious duties? In Israel they were oracular consultation, the preaching of the law, and the administration of sacrifice. Although the Urim and Thummim are never mentioned by name in the Book of Mormon, people still looked to the prophets as oracles (e.g. Moroni and Alma; Alma 43:23-24). And, while detailed descriptions of sacrifice are very rare, there were no Levite priests. Those priests in The Book of Mormon were after the order of Melchizedek, and administered sacrifice in that way, according to the Law of Moses (Mosiah 2:3). The main function of priests and teachers in The Book of Mormon appears to be the preaching of the law. This included faith, repentance, and baptism (Moroni 3,6). Many of the priests took their calling extremely seriously, giving up other gains in the case of Alma [and Nephi] and "answering the sins of the people upon [their] own heads if [they] did not teach them the word of God with all diligence" (Jacob 1:19). In fact, much of the Book of Mormon is the account of the priests and teachers of the Nephites teaching their people and their brethren. However, often the priesthood became corrupt, and priests would use their positions to more easily commit iniquity, and lead others to do so. The Jaredites also had a priesthood that became corrupt through secret combinations, as when the high priest killed the king (Ether 14:9)."
John W. Welch in his lengthy article "The Temple in the Book of Mormon: The Temples at the Cities of Nephi, Zarahemla, and Bountiful," first emphasizes the Mosaic legacy in Nephite culture, and then describes the history of the temple from Lehi to the coming of Christ. Nephi ordained his brothers priests and teachers over his people and erected the temple at Nephi. This is the only temple whose construction is actually described, as being "after the manner of the temple of Solomon" (2 Nephi 5:16). The Nephites, being descendants of the Jews, kept the Law of Moses. The text describes instances of the people observing "to keep the judgments, and the statutes, and the commandments of the Lord in all things, according to the law of Moses" several times (2 Nephi 5:10). One of the most important matters in the law of Moses was that of sacrifice. The ordinances of the House of the Lord when performed outside of the temples, are only acceptable "in the days of your poverty, wherein ye are not able to build a house unto me" (Doctrine and Covenants 124:30). Therefore, in order to keep the Law of Moses, the Nephites had to build temples.
John Lundquist postulates in his temple typology, "The temple is the central, organizing, unifying institution in ancient Near Eastern society," bringing abundance and prosperity to its people (p. 94-97). The institution of the Temple of Nephi was significant because it helped their community achieve just that. One of the major purposes for the temple from the very beginning seems to be that of assembly. On at least two occasions, Jacob, brother of Nephi, delivered significant addresses at the temple (2 Nephi 6-10, Jacob 2-3). This pattern continued in Zarahemla with Benjamin and with Christ at Bountiful, as well as missionary work being done in temples by Alma, Amulek, Aaron, Ammon, and others. After Nephi had constructed the temple, the Nephites continued to worship the Lord at the temple for the next 450 years or so. Then, at the time of Mosiah I, the righteous were led out of the land into Zarahemla. Soon thereafter, the Zeniffites returned to Nephi, and established a contrasting picture between the Nephite northern and southern kingdoms during the times of Benjamin and Noah. In Zarahemla, the prophet-king called a meeting at the temple, where he delivered a fantastic temple sermon, bestowing upon his people the new name of Christ, then consecrated a king and priests to teach the people after him. In Nephi, Noah remodeled the temple with "all manner of fine work,. . .of fine wood, and of copper, and of brass" and a very high tower near the temple. He deposed his father's priests and consecrated new ones in their stead. But Noah's intentions weren't to bless the lives of his people spiritually, in fact, for their wickedness they were brought into severe bondage. After the various groups had been restored and united with the people of Mosiah (Mosiah 25), the people continued to abide by the laws of Moses and worship and be taught at the temple during the reign of the judges. Alma and others taught in the temples of the people. Four times (Mosiah 2:27, Alma 7:21, Alma 34:36, Helaman 4:24) the text speaks of God not dwelling in unholy temples, underscoring the importance of maintaining the sanctity of the temple to the society. Many temples were built in the land northward (Helaman 4:14), including one in Bountiful where Christ appeared to his people following his resurrection. His appearance at the temple emphasized the continuing importance of the temple to the people in their future.
2. Describe the temple features in the experience of the brother of Jared at the veil and explain why it is so significant.
The brother of Jared went through the same temple pattern that all major prophets-Adam, Enoch, Noah, Abraham, Moses, Samuel, Isaiah, Lehi, Nephi, Christ, and Joseph Smith-went through. By rejecting the false teachings of their people (In Mahonri's case it was the Nimrodians at the tower of Babel), and undergoing a period of probation or trial of faith (four years in the wilderness and three hours chastening), these prophets were endowed with great knowledge. This is the same pattern that all mankind must pass through to become at-one with God. As the father of the human race, Adam's experiences following his expulsion from the Garden of Eden are the type for everyone that wishes to return to the presence of the Lord. And this is the whole purpose of life, to prepare ourselves to return to live with Him. I'd say that's pretty significant.
In addition, specific details of the story also relate to the temple. Mount Shelem, called so because of its exceeding height, is a temple mount similar to Sinai, Moriah, the Mount of Transfiguration, Ensign Peak, and other unnamed mountains. Its name appears to also relate to a Semitic term which connotes peace, submission, and seeking fellowship with God. The sixteen white stones which the Brother of Jared carried to the top of the mount are highly suggestive of the white stone mentioned in Revelation 2:17 and Doctrine and Covenants 130:10-11, which is a Urim and Thummim whereon a new name is written, analogous to the "two stones" (Ether 3:23) which the brother of Jared was given by Christ. Finally, what happened in the mount involved the brother of Jared's using his faith to overcome his fear in order to achieve salvation, a principle which Jeffery R. Holland emphasized in his March 2, 1999 speech at the BYU Marriott Center (available at speeches.byu.edu/devo/98-99/Holland/W99.html). "Because thou knowest thes things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you" (Ether 3:13).
6. Outline briefly the history of the garment of Adam from the time of Adam to Joseph.
The garment which was given to Adam in the Garden of Eden has a long and varied history in the traditional legends of the ancient Jews, Christians and Muslims. The garment is said to have been made on a Friday evening. Some legends say it was a coat of skins; others say it was a coat of light, because of the related Hebrew words for skin and light. The skin it is made out of is said to be that of lambs or sheep killed by lions, evocative of Christ as the Lamb of God covering them with his atonement. Others say it came from Leviathan or a serpent skin. Serpents don't die by losing their skin; they regularly shed it. In addition, a serpent is suggestive both of the creature Satan used to tempt Adam and Eve in the Garden and the image of the power of Christ in the cases of Aaron's rod in Pharoah's court, Moses raising the brazen serpent on a pole in the wilderness, and Quetzalcoatl, the winged serpent god of Mesoamerica. It is said that the garment was connected with the high priesthood and had special markings in it, and that whoever owned it possessed power over men and beasts. The garment was passed down through Adam's descendants-Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, and Noah, and was one of the items Noah took with him on the Ark. In the scene described in Genesis 9:20-27, Ham apparently coveted the garment and saw his father's nakedness. As a result, the children of Caanan, Ham's seed, were cursed as regarding the priesthood-they became naked-while Shem and Japeth were blessed. Here the stories diverge. Some say that Shem was identical with Melchizedek as the great high priest, gave the garment to Abraham who passed it to Isaac who passed it Esau who sold it to Jacob for a mess of pottage. A more adventurous story describes how Ham stole the garments from his father Noah, then bequeathed them upon his son Cush. Cush, in turn, gave them to Nimrod who put them on at the age of twenty and was endowed with remarkable power. He became the mighty hunter before (against) the Lord; the beasts and birds bowed down before him. Later, an intense rivalry/hatred developed between Nimrod and Isaac's son Esau. Nimrod sought to kill Esau, but Esau lay in wait for Nimrod, and when he saw him, he attacked and beheaded Nimrod, then killed his two attendants with the sword. The men of Nimrod heard this and started coming after Esau. Esau took the garment and ran, finally arriving at his twin brother Jacob's tent, exhausted. Jacob then bargained for the garment and the birthright for a mess of pottage; Esau sold it because he felt he would die of exhaustion if he didn't (Genesis 25:29-34). Other accounts show Esau retaining the garment, which caused him to be a mighty hunter as Nimrod was before him. When Isaac was old and had poor vision, he gave Jacob Esau's blessing "because his hands were hairy" (Genesis 27:23). At any rate, Jacob got the birthright, the blessing, and the garment. He gave the garment to his favorite son, Joseph, known in the Bible as the coat of many colors. Other translations indicate it as a long coat with sleeves. It seems that there is more to this garment than meets the eye at first glance (mixed metaphors), but at any rate, Joseph's brothers sold him into Egypt, dipped the coat in goat's blood, and showed it to their father who thought Joseph was dead. Some traditions say that the Angel Gabriel replaced the coat with heavenly garments while Joseph was in the pit. Some years later, Jacob noticed that a portion of the garment had been preserved while all the rest of the garment had perished. He used this as a basis to prophesy that Joseph's seed would likewise perish, save a remnant that would last forever. Captain Moroni used this story to stir up the Nephites when he ripped his coat and made the title of liberty, which could be thought of as a legatee of the garment of Adam. Another would be the priestly robes in the temple.