Cory B. Jensen's Blog

Sometimes in the excitement and focus of major life events like missions and marriage, the temple experience becomes secondary. However, your personal temple endowment can and should be a deeply meaningful and important life event in itself. Sadly many young men and women show up to the temple, worthy to be there, but unprepared to comprehend the meaning and significance of the temple ordinances. As a result, their initial experience is sometimes less than it might have been. President Ezra Taft Benson stated, “I believe a proper understanding or background will immeasurably help prepare our youth for the temple” (“What I hope you will teach your children about the Temple”, Ensign, August 1985).

Here are three things that parents can teach their children that will help prepare them for their own temple endowment.

1 – A Tale of Two Trees – President David O. McKay once described the endowment as the “truest philosophy of life ever given to man.” Parents should help their youth understand that the temple endowment drama is not simply ‘history’ but is also their ‘story’. In part, it is God’s explanation of our life’s condition, purpose and journey using the symbols of two trees. The figures of Adam and Eve are representative of each of us.

First, we encounter the tree of knowledge of good and evil. We partake of the fruit of this tree through the use of our agency and by the consequences of our actions and those of others. We are here to learn good from evil through our mortal experience (see Moses 6:55-56). We all begin life in a state of innocence and purity. As we mature, we sin and experience the effects of the Fall. Struggling in this telestial realm, our task now is to find our way back to the second tree—the tree of life.

In his vision, Lehi saw that there are many ways to become lost in mortality. He further saw that there was only one path back to the tree of life. He came to know that the fruit of the tree of life is most “desirable above all other fruit” (1 Nephi 8:12). Nothing else life offers us can compare.  The fruit of this tree is the joy of the Saints and eternal life (see Enos 1:3).

Near the end of his record, Nephi gave some further explanation about the path leading to the tree. He called the path the “Doctrine of Christ” (see 2 Nephi 31 & 32). He testified that it is the way back and that there is no other way (2 Nephi 31:21).

The temple endowment outlines this same path and further clarifies it. The final part of the Doctrine of Christ is enduring to the end. The endowment ordinances, in one sense, are ordinances associated with enduring to the end. The temple endowment and the doctrine of Christ are inseparably interconnected.

Near the beginning of the endowment ceremony, we encounter the tree of knowledge. As the ceremony concludes we are presented symbolically at the tree of life (represented by the veil) where we are taught more about its fruit. The endowment outlines the journey from one tree back to the other. It is God’s explanation of life’s purpose through the symbol of these two trees. It is, therefore, as President McKay taught, the truest philosophy of life given to man.

Once we leave the temple it is up to us to then learn to live the temple covenants in our life. By doing so, we actually follow the path outlined.

2 –  To strengthen us in this journey, we receive personal blessings and promises from God in the temple. In some ways, your endowment is a little bit like coming home on a visit from college for a father’s blessing. You will leave the temple on the day you are endowed with God’s promises made directly to you. Not promises made to some ancient prophet. Not promises you read about in the scriptures, but promises made to you personally.

Many of these promised blessings are given at the beginning of your endowment in the initiatory ordinances.  To understand these ordinances, consider a newborn infant.  When a baby is physically born into the world, the baby is washed clean after the birth. He or she is then dressed and given a name and a blessing.  All of this is part of our entry into this mortal, physical world.

Baptism, of water and of fire and the Holy Ghost, represents spiritual birth into God’s kingdom.  The initiatory ordinances of the temple continue this process of being born again and mirror our physical birth.  First, you are washed clean. You are then anointed (blessed), clothed and given a new name. All of this is part of your spiritual re-birth.

The ordinance of baptism is a simple, physical action with profound spiritual significance. The temple ordinances are likewise simple in their physical manifestations but carry rich spiritual meaning.  The promised blessings you receive will not only bless you in the resurrection, but will also strengthen you to accomplish your life’s mission here on the earth.  You desperately need those blessings, especially in today’s world.

Before you go, be assured that modesty is preserved throughout the experience. Despite anything you may have read or heard to the contrary, nothing in your temple experience should leave you uncomfortable. You will also have a guide to help you throughout the process.

3 – Finally, recognize that how much we ultimately gain from the temple depends to some extent upon the effort we put into it. Receiving all the temple offers takes some time and effort. The temple has often been called the Lord’s University. It is not all to be comprehended in a single visit. Make regular attendance a priority as your circumstances permit. Those who attend consistently find that regular temple worship changes you and makes you a better person. President Hinckley taught, “I would hope that we might go to the house of the Lord a little more frequently…I encourage you to take greater advantage of this blessed privilege. It will refine your natures. It will peel off the selfish shell in which most of us live. It will literally bring a sanctifying element into our lives and make us better men and women.” (“Closing Remarks”, General Conference, October 2004).

Your understanding and comprehension of the ordinances will grow and expand over time. The best textbook for the temple is the scriptures and the best teacher is the Spirit. Look for temple themes, covenants, and teachings and you will find them throughout the standard works. Nearly all scripture is related to the temple in some way. There are also a number of helpful books available from which to start.

Joseph Smith introduced and described the endowment as follows: “Wednesday, [May 4, 1842]—I spent the day in the upper part of the store…in council with General James Adams of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointing, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek [sic] 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 have been prepared for the Church of the First Born, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait there time with patience in all meekness, faith, perserverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation.” (Doctrinal History of the Church, 5:1-2).

This is perhaps the best description of the endowment left by Joseph Smith. I believe it is worth careful reading and solemn pondering.

Joseph Smith once made a statement to the effect that if we start right, it is easy to continue right, but if we start off wrong it is very hard to get things right later (The Words of Joseph Smith, 356).

Have you ever wondered, why the temple ceremony begins with the creation story? Why is that so important for us to understand? What lessons can be gleaned from it?

We should recognize that the simplified creation story contained in the scriptures and the temple is a mystical account. It is not the scientific ‘how’ of the creation, but rather God’s ‘what’ and ‘why’ of the creation. There is no need to be hung up over differences between these accounts and the scientific learning of our day.

If you have read my book, you recognize that covenants are much more than simply a two-way promise. Likewise, priesthood is a topic that is perhaps more vast than is generally understood.

Abraham implies that a knowledge of the creation is part of the priesthood. He testified, “the records of the fathers, even the patriarchs, concerning the right of Priesthood, the Lord my God preserved in my own hands; therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have I kept even unto this day.” (Abraham 1:31). In other words, the priesthood records Abraham received gave him a knowledge of the beginning of the creation. Along with this “book” knowledge of the creation, later Abraham also saw and was given further knowledge of the pre-earth life and of the creation from God.

In the Pearl of Great Price, we learn that Abraham’s endowment included a vision of events before the creation of the world (Abraham 3:22). Likewise, Moses’ endowment included a view of God’s works including the creation and the ends thereof (Moses 1:8; 2:1). The Brother of Jared was also shown “all the inhabitants of the earth…even unto the ends of the earth” (Ether 3:25). Joseph and Sidney were also shown the events before the creation (D&C 76:13) as part of their endowment as contained in that section.

It is well worth considering how elements of all of these scriptural endowments parallel our own temple ceremony. Here is a link to a short essay that may help you get started with the endowments of Moses and Abraham:

http://www.fairmormon.org/wp-content/uploads/2011/11/2010_Apocalypse_of_Abraham.pdf

Is it enough to receive the symbolic, ceremonial endowment contained in the temple or are we meant to sanctify and purify ourselves to the point that we can also receive our own spiritual endowment directly from God? Consider the promise contained at the end of Joseph & Sidney’s endowment.

We read in D&C 76:116-118: “Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him; To whom he grants this privilege of seeing and knowing for themselves; That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory” (emphasis added).

As a final thought on the creation story, Ralph Waldo Emerson once said, “The creation of a thousand forests is in one acorn.” How very like that little acorn we are at present. IF we are redeemed and exalted to our full potential, how does God’s eternal round of creation continue with us? And with that thought in mind, is the creation drama a representation of past events only? Or does it potentially point to the future as well?

Gaining understanding of things the temple is trying to teach us takes some time and effort on our part. When it comes to the temple, at the onset in some ways, all of us are like Adam when he was commanded to offer sacrifices and did so for many days without understanding why (Moses 5:6). Eventually the Lord provided an explanation. As with so many things, timing is a crucial factor and we should trust in the Lord’s timing and purposes. Sometimes we are required to wait upon Him.

Having said that, however, other times our progress is stalled or slowed by our own actions or inaction. I believe there are at least 3 barriers to gaining full understanding of our temple endowment.

A few weeks ago, I was at a book signing. An older gentleman walked up to the table where I was seated, looked down at my book and read the title aloud: “Understanding Your Endowment”, he humphed disdainfully. He then proceeded to tell me that we just won’t understand the endowment in this life. I listened for a few minutes but then responded that I respectfully disagreed with him.

The temple endowment is given to us here, in this life. I believe it is meant to be understood here—not in some distant afterlife. While it may take some effort on our part to gain understanding, I don’t believe the Lord would have us remain in ignorance. If we will allow him, he will help us come to understanding.

As I expressed these thoughts, this man then asked if I worked in the temple. I responded affirmatively. He asked how long. I told him that I had been an ordinance worker for the past 8 years. He responded that he had been serving in the temple for 20 years. It seemed that in his mind his senior tenure settled the matter. He was right, and I was wrong.

Despite our differing views, he seemed a very good man and sincere in his belief. I don’t share this story to disparage him in any way, but simply to illustrate a belief that seems to be fairly widespread among church members. (To be honest, at one point in my life, I felt the same way.) Today, I completely reject such a notion. We are given the endowment in mortality. Why would it be given here if we weren’t meant to come to understand it while here in mortality? Don’t give up trying to get more out of your temple endowment with a shrug and the thought that it will all get explained in the hereafter. That attitude can deprive us of needed growth and experience that we could and should obtain here.

Another barrier to gaining knowledge is thinking that we understand more than we really do. We gain some insights. We learn a few things. And then pride creeps in. We may start to feel, “Yep, I’ve got things pretty much figured out.” Or “I sure understand this better than most others do.” Or, “I have the whole ceremony memorized.” Learning stops the minute this kind of spirit manifests in our lives. Pride prevents us from being teachable, and the search for greater light stops.

I sure don’t have all the answers. I am still learning from the endowment and appreciate times when someone shares an insight they’ve gained with me. They may see things differently or catch something that has eluded me. Many others have helped me along the way. I’m grateful for their sharing. At times I may disagree or reject their ideas but at least it causes me to reevaluate what I believe or know. I can testify that there are things the Lord can teach us through the endowment that four or five years ago I would never have even conceived of being contained there.

Five years ago, I was something of a spiritual plateau. I felt that I had obtained enough and just needed to press forward enduring. Fortunately, the Lord brought some things to my attention and brought a teacher into my life that helped me to learn more. Today, five years later my understanding has grown exponentially from where it was then. I started feeling pretty good about things again and then was told recently (a few months ago) by the Lord that “you still have a lot to learn”. I’m sure that is true. I still have many questions and things that I don’t yet understand.

The process of learning and growing is delicious and should be a lifelong pursuit for each of us no matter how much we have already gained. Though Abraham had great knowledge and understanding, he still desired even greater knowledge and to be a greater follow of righteousness (Abraham 1:2). The Lord is always willing to give us more. We need to remain open to receiving more.

The important thing is not capturing every little nuance of temple symbolism. (While an understanding of symbolism is helpful and even necessary, carried too far such things can become a distraction causing us to look beyond the mark and miss the point.) The important thing is actually implementing the endowment in our lives. As we go about seeking to do that, the Lord unfolds the meaning as we are prepared.

The endowment ceremony concludes with us seeking further light and knowledge. That alone is or at least should be a testimony to each of us that the Lord intends to give us further light and knowledge. We should be seeking after it in our lives. One final barrier is that we don’t ask good questions. Generally the best questions for the Lord are those that really matter to each of us.

Children are naturally inquisitive with their endless questions. As adults we lose that and become more complacent. When it comes to the temple, we need to become as little children again and bring with us a sense of wonder and curiosity. Many of the future blog posts here will raise questions for you to consider.

James 1:5-6 applies to each one of us—not just Joseph Smith. We are all entitled to ask of God. The temple testifies of this truth as well. But we must also be willing, as was Joseph, to spend time studying, pondering and praying. Is it any wonder that the scriptures testify over and over: “Ask, and ye shall receive; knock, and it shall be opened unto you. Amen.” (D&C 4:7)

If we will commit to the search and put in the effort, God will guide us and provide the answers we seek. We can and should (and I believe it is imperative upon each of us) come to truly understand the temple endowment.

As a follow up to the Temple Threshold post, and before moving on to the Creation, let’s briefly consider a few ideas about worthiness.

First, one just for fun. These are a supposed sampling of old temple recommend questions from the late 1800s or early 1900s. (A friend gave this list to me. I’m not vouching for its historical accuracy, but some of these questions made me smile and reflect on how much our world has changed in the last hundred years.)

1 – Have you committed murder, by shedding innocent blood, or consenting thereto?

2 – Have you committed adultery, by having any connection with a woman that was not your wife, or a man that was not your husband?

3 – Have you cut hay where you had no right to, or turned your animals into another person’s grain or field, without his knowledge and consent?

4 – Have you coveted anything not your own?

5 – Have you been intoxicated with strong drink?

6 – Have you branded an animal that you did not know to be your own?

7 – Have you taken another’s horse or mule from the range and rode it without the owner’s consent?

8 – Have you taken water to irrigate with, when it belonged to another person at the time you used it?

9 – Do you pay your tithing promptly?

10 – Do you teach your family the gospel of salvation?

11 – Do you wash your body and have your family do so, as often as health and cleanliness require and circumstances will permit?

12 – Do you labor six days and rest, or go to the house of worship, on the seventh?

13 – Have you labored diligently and earned faithfully the wages paid you by your employer?

14 – Do you oppress the hireling in his wages?

15 – Have you taken up and converted any stray animal to your own use, or in any manner appropriated one to your benefit, without accounting therefor to the proper authorities?

These questions highlight some of the challenges faced back then, but the principles behind them, such as honesty, are still important today.

On a more serious note, why do we need a recommend before going to the temple? The principle behind this practice is found in the Lord’s commandment: “And inasmuch as my people build a house unto me in the name of the Lord, and do not suffer any unclean thing to come into it, that it be not defiled, my glory shall rest upon it; Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God. But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples” (D&C 97:15-17).

The challenge is how to judge what is unclean and prevent it from defiling the temple? Church authorities have instituted and utilize a list of temple recommend questions to make this determination. These questions are occasionally updated and revised as times and circumstances change.

In the current 2015 temple recommend questions the final one asks: “Do you consider yourself worthy to enter the Lord’s house and participate in temple ordinances?” That question always gives me pause to think, though I am living the standards of the Church and am worthy of a recommend.

Have you ever wondered how the Lord views our worthiness?

A couple of scriptures provide some insights. One is found in Luke 18:10-14: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. [Notice, both went up to the temple. The Pharisee’s were respected leaders and looked up to as religious examples in the community. The publicans were tax collectors and not well liked.]

The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I posses. [God refused to acknowledge his prayer. He “prays with himself” and praises his own “good” works.]

And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying God be merciful to me a sinner.

I tell you, that this man went down to his house justified rather than the other.

We aren’t told what sins or challenges this publican had in his life. Nor does Christ deny that the Pharisee had done the good works he claimed. In fact, judged by all external standards of worthiness the Pharisee might have been living a better life than the publican. But it is the publican whom God acknowledges. Why?

In like manner, the Book of Mormon testifies that “none is acceptable before God, save the meek and lowly in heart” (Moroni 7:44).

Mormon warned us with strong words. He says “Jesus Christ hath shown you unto me, and I know your doing. I know that ye do walk in the pride of your hearts…and your churches, yea, even every one, have become polluted because of the pride of your hearts.” (Mormon 8:35-36).

My own pride has polluted God’s holy church for far too long. That thought causes me great sorrow and a desire to change. I wish to repent of my pride and to walk in meekness and humility before God. I want to have compassion and charity for those around me and especially for those who are struggling. It can be so easy to be judgmental of others when we are living the “standards” like the Pharisee.

The other scripture that comes to mind refers to a yet future time when Christ shall judge and divide his sheep from the goats. He boils the challenge of life’s test down to one simple thing:

Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

Then shall the righteous answer him, saying, Lord when saw we thee an hungred, and fed thee? Or thirsty, and gave thee drink? When saw we thee a stranger and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?

And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not….

And these shall go away into everlasting punishment: but the righteous unto life eternal. (Matthew 25:31-46).

Mormon’s warning touches on the same idea: “For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted.” (Mormon 8:37).

God is concerned with our hearts. When our hearts are right before Him we naturally turn to serving and ministering to His children.

When asked if we consider ourselves worthy to enter the temple, perhaps we should consider the conditions of our own heart.

In all of this, it also seems important to distinguish our individual “worth” from our “worthiness”. Our great worth to God is inherent and not based upon the worthiness or unworthiness of our lives at a particular point in time. Or as the old saying captures it—all saints have a past, and sinners have a future.

Repentance is at the heart of the good news of the gospel. “Remember the worth of souls is great in the sight of God. For, behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him.” (D&C 18:10-11).

A threshold forms a boundary. Together with the posts, lintel and door, it separates what lies outside from what lies within. In ancient times, a home’s threshold was considered sacred and highly symbolic. One who crossed over a threshold was entitled to the hospitality and protection of those who were within the house while they remained.

In the case of a very special guest, or when welcoming a new bride or groom to the family, a sacrifice was offered at the threshold. While the guest (or bride) was still outside, the host would lay a sheep or goat upon the threshold of the house and offer it there as a sacrifice. The bride (or honored guest) would then step over the blood across the threshold and by this act become adopted as a recognized member of the family in a Threshold Covenant (see H. Clay Trumbull, The Threshold Covenant, Impact Christian Books, Kirkwood: MO 2000, page 4. This book is referenced hereafter in this post by TC and a page #.)

In this manner thresholds also served as a primitive family altar (TC 3). “The threshold, as the family altar on which the sacrificial blood of a covenant welcome is poured out, is counted sacred, and is not to be stepped upon, or passed over lightly, but it is to be crossed over reverently” (TC 9). To step over the blood on the door-sill was to accept the proffered covenant. To step upon it showed great contempt for those in the household (TC 9). A remnant of this formal welcome and stepping across this boundary may still remain in our day when a groom traditionally lifts and carries his new bride across the threshold into their new home.

Once a threshold covenant was made, the door posts and lintel were sometimes marked with the blood from the sacrifice as proof of the covenant (TC 60). In other cases, covenant words or other tokens were inscribed directly on the door posts. These types of practices are found in ancient cultures from China and Japan to Persia, Egypt, Greece, Rome and even in Central and South America (TC 60-88). Throughout the world various engravings, charms, shrines, or other markings were used to name and invoke the protection of the Gods over the household and the members thereof. Even Israel was commanded to write God’s words upon their door posts and gates (see Deuteronomy 6:4-9; 11:13-21).

These notions were so deeply engrained that out of respect and reverence for the threshold, a thief would not enter a house by the door (even if it were left open) but would only enter through a window or by digging in from behind (TC 231). It was unthinkable to cross a threshold with evil intent toward the household. Something similar to this idea may have been behind Christ’s observation that “He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep” (John 10:1-2).

Additionally, one could make an appeal for justice or hospitality by appearing at the gate or threshold of a home. Even an enemy could appeal for protection or for reconciliation in this manner (TC 52). It was likely no accident that Christ placed the beggar Lazarus at the rich man’s gate in His parable rather than having the rich man encounter the beggar in the marketplace or some other location (see Luke 16:19-31). The rich man’s obligation to care for and his condemnation for neglecting were both made greater by Lazarus’ appearance at his gate, which should have compelled the rich man to act, bringing Lazarus inside the gate threshold and ministering to his suffering. Following their deaths, the rich man finds the roles reversed, and he is now the one on the outside of a threshold or barrier, pleading for relief. Abraham informs him that this threshold is a great gulf and that Lazarus cannot pass over (Luke 16:26).

In cases where the threshold was formed by a stone it was often laid first and considered the foundation stone of the house (TC 42). “’Threshold’ and ‘foundation’ are terms that are used interchangeably in primitive life. The sacredness of the threshold-stone of a building pivots on its position as a foundation stone, a beginning stone, a boundary stone” (TC 20). This idea was later transferred to the cornerstone. For the walls of a building to stand permanently some primitive peoples believed that the foundation needed to be laid in blood. Consequently a sacrifice was often made at the location (TC 44-50). Perversions of this idea even led to human sacrifices in some cases.

Understanding this ancient tradition sheds new light on the Passover night of the Hebrew exodus from Egypt. “In dealing with his chosen people, God did not invent a new rite…but he took a rite with which they were already familiar, and gave to it a new and deeper significance…Long before that day, a covenant welcome was given to a guest who was to become as one of the family, or to a bride or bridegroom in marriage, by the outpouring of blood on the threshold of the door, and by staining the doorway itself with the blood of the covenant” (TC 185).

For the Hebrew Passover the chosen sacrifice was to be a lamb. Its blood was smeared on the door posts and lintel as a welcome to Jehovah (see Exodus 12:22) and as a declaration that He was the God of that household. The promise was that “when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over [cross over or through] the door, and will not suffer the destroyer to come in unto your houses to smite you” (Exodus 12:23). The Passover wasn’t a sign to have Jehovah pass by the home, but it was a welcome for Him to enter as part of the family and to protect it. In this manner Jehovah did not merely spare his people the judgment He visited on the Egyptians, but He renewed his covenant with them.

“Obviously the figure here employed is of a sovereign accompanied by his executioner, a familiar figure in the ancient East. When he comes to a house marked by tokens of the welcoming covenant, the sovereign will covenant-cross that threshold, and enter the home as a guest, or as a member of the family; but where no such preparation has been made for him, his executioner will enter on his mission of judgment” (TC 188). Where no such welcome is offered, He must count the household as an enemy.

So how might these ideas relate to our modern temples?

While we may have lost sight of the significance of the threshold the Lord has not. In the dedicatory prayer of the Kirtland temple which was given by revelation, He states: “And that all people who shall enter upon the threshold of the Lord’s house may feel thy power, and feel constrained to acknowledge that thou has sanctified it, and that it is a place of thy holiness” (D&C 109:13; emphasis added). The temple is a place set apart from the outside world. Its threshold separates the within from the world without.

We, like Lazarus, come to the temple’s threshold as beggars appealing for reconciliation, protection and relief. Unlike the rich man, the Lord, whose house it is, does not turn us away but welcomes us openly. Within temple walls He freely ministers to our needs.

As with ancient buildings, the foundation of our temples is likewise laid in the blood of sacrifice. Rather than an animal, our temples stand symbolically in the blood of the Lamb’s sacrifice. Without Him our temples would be meaningless and the work therein would not stand. Holiness to the Lord is inscribed on the outer walls, identifying to all who pass by the God whom we serve.

Ultimately it is Christ himself who is the door. He testified “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” (John 10:9). Recognize then as you approach the temple door that it is one of the first symbols of Christ you encounter in the temple. Consider what it means to pass over the temple threshold and enter within its walls as a guest. Can you approach reverently and sense the Lord’s power and influence and holiness there?

The doors of the Mount Timpanogos temple are covered with eight panels as shown below:

Eight is a number frequently associated with Christ. It symbolizes re-birth, renewal, starting over, the beginning of a new cycle and resurrection. It is also associated with mediation between earth and heaven (see www.ldssymbols.com). Eight is found throughout scripture. For example, Christ was resurrected on the morning of the 8th day. The covenant of circumcision was to be performed on the 8th day after birth (Leviticus 12:3). And we are baptized at the age of eight (see D&C 68:27). It is no coincidence that there are likewise 8 panels on this temple door.

Each panel contains a large flower, which I have been told represents a lotus blossom. Assuming that is true, the lotus flower is another apt symbol of Christ. The blossom begins life submerged in a pond and emerges slowly over a three day period from this watery grave to bloom in the morning sun of the third day. This flower is also associated with purity, spiritual awakening and faithfulness (see www.lotusflowermeaning.net). Furthermore, each of these flowers is comprised of 18 petals. 8 flowers X 18 petals = 144. The number twelve is associated with priesthood. Squaring this number amplifies the meaning, so the number 144 suggests a fullness of the priesthood, which we find in Christ (see Alonzo Gaskill, The Lost Language of Symbolism, 136). So again the flowers and petals point our minds to Christ.

Finally, the brass or copper color of the door is symbolic of judgment (see Gaskill, 91). This is also appropriate as a symbol of Christ since the “Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). And, “the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name” (2 Nephi 9:41).

So here in the door of the Mount Timpanogos temple we encounter symbols that testify of and should point our minds to Christ. We approach the temple threshold reverently recognizing the great gulf between us. In passing over, we leave the outside world behind and enter as His guest.

I close this post with a word of caution. These kinds of symbols are found throughout the temple. They are interesting and can add depth and richness to our experience, but don’t let them distract or frustrate you. The most important parts of the temple are plain and precious and easy to grasp. For example, it is far more important to come to understand and live the covenants we make than it is to understand the symbolism of the temple threshold and door.

LDS Scholar Hugh Nibley once observed that the temple is a scale model of the universe. At least in part, he seemed to have had the physical structure in mind. In other words the buildings themselves having something to testify of and to teach about.

Many of our modern temples have three levels (basement, ground and upper floors). The Mount Timpanogos temple is a good example. In a general way, we could correlate these three levels to the underworld (or spirit world); the earth; and the heavens.

In the Salt Lake temple we find seven divisions or realms. These are distinct areas or rooms in the Salt Lake temple. These seven are:

Temple Threshold

Creation Room

Garden Room

World or Telestial Room

Baptistry & Initiatory

Terrestrial Room

Celestial Room (including the sealing rooms)

These same seven divisions are present in other temples as well, although they are sometimes portrayed through changes in the endowment presentation (lighting, narration, etc.) rather than architecturally through separate and distinct rooms. Because they are very pronounced in the Salt Lake temple our discussion and examples will focus there.

Admittedly, in addition to these seven, there is possibly an eighth division represented by the Holy of Holies.

The question is what are we to learn from the temple’s architecture and layout?

My goal with Understanding Your Endowment was to keep the book short, simple and to the point. It tries to communicate key concepts and ideas which I believe are critical in coming to understand the temple, and I didn’t want to cloud those core ideas with side trips down other paths, however interesting they might prove.

Still, there was always the temptation to add more material. While, I resisted that with the book, here on the blog I plan to put up several posts which readers may find interesting and helpful in discussing the temple further. I’ll also post links to other temple-related resources. (You can see the Q&A tab for some of those links). If you have a question about the temple you’d like to see discussed, please submit it under the ‘Contact’ tab. Your questions are welcome. To the extent I am able, I will address them either on the blog or by email.  That is not to claim I have all the answers, but in some cases I may be able to shed some additional light on readers’ concerns.

Also, the blog posts will assume you have already read my book. Some of these posts further build upon ideas introduced there, but I won’t be covering the same materials again. If you have not already done so, please read the book first so the posts here make more sense.

Thanks.  Oh, and welcome!!

Understanding Your Endowment is divided into seven chapters, as follows:

Chapter 1: Covenants

Chapter 2: Gospel Ordinances

Chapter 3: Initiatory

Chapter 4: Your Endowment

Chapter 5: Temple Sealings

Chapter 6: Application in Your Life

Chapter 7: Conclusion

For a brief preview of the book’s preface and the first part of Chapter 1, please click the link below:

Understanding Your Endowment Preview

Thank you!

There is a great story in the Book of Acts about an Ethiopian man who had come to Jerusalem to worship. As he sat in his chariot reading Isaiah, the spirit led Philip to approach him. Philip asked if he understood what he was reading. The Ethiopian replied, “How can I, except some man should guide me?” Philip then joined him in the chariot, taught him about Christ and baptized him (see Acts 8:27-39).

President David O. McKay once stated, “I have met so many young people who have been disappointed after they have gone through the House of the Lord. They have been honest in that disappointment. Some of them have shed tears as they have opened their hearts and expressed heart-felt sorrow that they did not see and hear and feel what they had hoped to see and hear and feel. I have analyzed those confessions as I have listened to them, and I have come to the conclusion that in nearly every case it was the person’s fault. He or she has failed to comprehend the significance of the message that is given in the Temple.” It’s not just the youth who feel this way. Many adult members sense deeply the temple’s importance but don’t feel they understand it very well.

 Coming to understand our own endowment is a very personal and sacred journey, one largely between us and the Lord. No one, other than the Lord, is really qualified to unfold everything to us and much of that will come quietly through the Spirit. Each one of us is so unique. Part of the beauty of the temple’s ordinances and teaching lies in the fact that the Lord can personalize them to whatever stage we are at in our individual growth. The path to understanding requires time, effort and experience. Sometimes though it may seem a bit overwhelming. We might need some help or at least a foundation from which to begin. The intent of this book is to help lay that foundation and to enrich your temple experience. It is written for believing Latter-Day Saints who would like to better understand their own temple endowment.

Many show up at the temple to receive their endowments without knowing what to expect. Their initial experience could have greater meaning if they had some background and context with which to better understand it. Like the Ethiopian man taught by Philip, new endowees may need some guidance and help especially at the beginning. This book actually began as a paper I wrote to help prepare my oldest daughter to receive her endowment.

 Understanding Your Endowment is based primarily upon the scriptures. It is meant to be easily read and understood and to provide fresh insight and perspective into the temple ordinances. It does not discuss elements, which we have covenanted not to disclose and seeks to approach this topic with deep reverence and humility.