The Basics of Mormon Doctrine

The LDS Church professes to be a restoration of the primitive church established by Jesus. Following his crucifixion, the primitive church is believed to have fallen into a state of apostasy which reigned until 1820, when Joseph Smith, a young man living in New York, was selected by God to be his instrument in bringing forth the "restoration of the fullness of times." This restoration included the power to act in God's name (Priesthood authority), and faithful Mormon Priesthood holders have the power to perform acts with eternal consequences.

Priesthood functions include blessing and naming new born children, baptism, confirmation, blessing the sick, and conferring Priesthood authority on others.

Shortly before his martyrdom, Joseph Smith introduced several remarkable concepts into Mormonism. One of these was that family ties could survive the grave and that worthy couples who were "sealed" by Priesthood authority could remain married throughout eternity in heaven (the "Celestial Kingdom").

Another was that there were many Gods, although there is only One True God as far as the inhabitants of the Earth are concerned. God, he revealed, is an exalted man who had lived faithfully on another planet, died, resurrected and now sits enthroned in heaven.

Because of his love for us, God provided a way for us, his children, to overcome the consequences of the fall of man (Adam's transgression, which resulted in death for humanity). The redemption of humanity is in part brought about by the crucifixion and resurrection of Jesus -- but one must also assume certain covenants and receive certain Priesthood secrets in order to become a God. This is one of the reasons for building temples.

What are Temples?

According to Mormon Apostle Bruce R. McConkie, "Holy sanctuaries, wherein sacred ordinances, rites and ceremonies are performed which pertain to salvation and exaltation in the kingdom of God, are called temples. They are the most sacred places of worship on earth; each one is literally a House of the Lord, a house of the great Creator, a house where he and his Spirit may dwell, to which he may come, or send his messengers, to confer priesthood and keys and give revelation to his people" (Mormon Doctrine, 1979 ed., pp.779-780).

Once a Mormon temple is dedicated, only faithful Mormons who bear a "temple recommend" may enter. The temple recommend is like a license or dues card, and a new one must be obtained each year. Possession of a temple recommend indicates the bearer is in full faith and fellowship with the Church. In order to obtain a temple recommend, one must answer a series of questions in a temple recommend interview.

Salvation for the Dead: Work by Proxy in the Temples

Mormonism teaches that all people will have an opportunity to accept or reject the restored gospel. After death the deceased enters the "spirit world" where he awaits resurrection at the second coming of Christ. If the deceased is non-Mormon, or never had a fair opportunity to accept the Mormon gospel, the spirits of deceased Mormons are called upon to perform missionary labor. Mormons believe that the spirits of the dead have the same personalities and tendencies as when they were living. Thus, a good man may accept the gospel whereas as evil man may not. In order for the deceased to be worthy of entering heaven, he must receive the same ordinances (by proxy) as a living human being. This means that he must be baptized, by proxy, and also be ordained to the Priesthood and receive his endowments and temple marriage. The LDS Church's emphasis on genealogy is to further "temple work" by performing the temple ordinances on as many dead persons as possible.

What is the Temple Endowment Ceremony?

Apostle James E. Talmage explains, "The temple endowment, as administered in modern temples, comprises instruction relating to the significance and sequence of past dispensations, and the importance of the present as the greatest and grandest era in human history. This course of instruction includes a recital of the most prominent events of the creative period, the condition of our first parents in the Garden of Eden, their disobedience and consequent expulsion from that blissful abode, their condition in the lone and dreary world when doomed to live by labor and sweat, the plan of redemption by which the great transgression may be atoned, the period of the great apostasy, the restoration of the gospel with all its ancient powers and privileges, the absolute and indispensable conditions of personal purity and devotion to the right in present life, and a strict compliance with gospel requirements..." (The House of the Lord, 1912 ed., p. 99).

Among other things, the temple endowment answers the "terrible questions," i.e., Where did I come from? Why am I here? And Where will I go when this life is over? These questions are answered by a meaningful, richly symbolic drama, which is presented as a filmed presentation. The setting of the drama begins with the creation of earth by the Gods Elohim (God the Father), Jehovah (Jesus Christ in his pre-mortal form), and Michael (the Archangel, whose spirit is put into a body when he becomes the first man, Adam). By following the Mormon version of the story of Adam and Eve in the garden of Eden, and their subsequent expulsion, temple patrons discover the "plan of salvation" which may enable them to return to live with God.

During the endowment, participants are encouraged to view Adam and Eve as representatives of the human race. Thus, their fidelity becomes a model for the faithful Mormon's lifestyle.

Although the endowment is currently presented on film, it was previously acted out in dramatic form, not dissimilar to fraternity rituals. But the ceremony is much more than a modern "morality play," because faithful Mormons believe it has eternal consequences.

During the ritual, participants (called "patrons") enjoy brief participation, as they are required to don special robes, and stand up in front of their seats, while assuming certain obligations and receiving the Mormon priesthood secrets (the tokens and signs of the Holy Priesthood).

Initiatory Ordinances

Prior to receiving the endowment one must be baptized, ordained a member of the LDS Church, receive the Melchizedek Priesthood (if male), and the "Initiatory Ordinances" of the temple. The latter consist of a series of symbolic washings and anointings, the reception of the Garment of the Holy Priesthood and also a new name.

The washings and anointings include a series of ceremonial blessings spoken over various members of the body, and prepare the initiate for the life hereafter.

Following this, the initiate is clothed in the Garment of the Holy Priesthood, which is said to be "a shield and a protection" to the wearer throughout life. Mormons sometimes claim escape from bodily harm on account of wearing this Garment.

With the Garment, the initiate receives a "new name" which serves as a "key word" to be used later on in the Endowment Ceremony. This new name may be almost any Biblical or Book of Mormon name, such as Moses, David, Nephi, etc. If the patron's given name is similar to the new name used that day in the temple, the substitute name of "Adam" is given.

Articles Necessary for Temple Initiatory Work (Washings and Anointings)

Special regalia (ritual clothing) is needed for temple work. In order to participate in the Initiatory Work, one needs a Shield and a Garment.

The Shield is a poncho-like covering. It is made by folding a rectangular piece fabric (such as terry cloth, or cotton flannel) in half, and cutting a circular opening at the fold for the patrons head to fit through. It reaches about eight inches from the floor on both sides, and covers the front and back sides. The sides are open, and are held closed by the patron. Prior to receiving the Washings and Anointings the patron removes all clothing and puts on the shield in the privacy of a locker. The temple worker performing the Washings and Anointings touches the partron's various body parts as they are mentioned in special blessing s/he recites. It must be understood that all Washings and Anointings are performed in sexually segregated rooms.

The Garment of Holy Priesthood (Garment, Regulation Garment, Temple Garment) is distinguished as the only article of Temple clothing members are expected to wear outside the Temple confines. It represents the garment given to Adam when he was found naked in the garden of Eden. It is an undergarment with religious significance and has four symbols known as the "Marks of the Holy Priesthood" sewn into it. Over the left breast is "the mark of the compass"; over the right breast is "the mark of the square"; over the navel is a mark, and another appears over the right knee (the latter two are one-inch horizontal lines). These marks remind the wearer of the covenants assumed in the temple ritual. There are currently a variety of Church-approved Garment styles available for wear (manufactured by the LDS-owned Beehive Clothing Mills). Garments are currently available in one-piece (ankle-length, long sleeve; ankle-length, short sleeve; button front; knee-length, short sleeve) and two-piece styles, some of which are available in square back, V-back, crew neck, maternity and nursing varieties. They may be made of cotton, polyester, nylon, nylon-mesh, rayon and/or rayon-nylon (Bemberg) fabrics. Early Garments were reportedly made of unbleached muslin and/or cotton.

The Nauvoo "old style" Garment (c1842-1975) was partially described by Ebenezer Robinson (who had once served as the editor of the Mormon newspaper Times and Seasons) in his periodical The Return Vol. II (April 1890), 252:

"As early as 1843 a secret order was established in Nauvoo, called the HOLY ORDER, the members of which were of both sexes, in which, we are credibly informed, scenes were enacted representing the garden of Eden, and that the members of the order were provided with a peculiar under garment called a robe. 'It was made in one piece. On the right breast is a square, on the left a compass, in the center a small hole, and on the knee a large hole.' This was the description of the garment as given to the writer in Nauvoo, in Joseph Smith's life time. It was claimed that while they wore this 'robe' no harm could befall them."

Increase McGee Van Dusen, who described the Nauvoo temple endowment ceremony in 1847, mentioned that the Garment was a "tight fit" and only remembered the Priesthood marks of the square and compass--mistakenly stating the latter was on the knee. A description attributed to Elizabeth Warren Allred, who had been hired by the Prophet Joseph Smith to cut out the garment pattern, intimated that the Marks of the Holy Priesthood were originally stitched in red:

"It was while they were living in Nauvoo that the Prophet came to my mother, who was a seamstress by trade, and told her that he had seen the Angel Moroni with the garments on, and asked her to assist in cutting out the garments. They spread unbleached muslin out on the table and he told her how to cut it out. She had to cut the third pair, however, before he said it was satisfactory. She told the prophet that there would be sufficient cloth from the knee to the ankle to make a pair of sleeves, but he told her he wanted as few seams as possible and that there would be sufficient whole cloth to cut the sleeve without piecing. The first garments were made of unbleached muslin and bound with turkey red and were without collars. Later on the prophet decided he would rather have them bound with white. Sister Emma Smith, the Prophet's wife, proposed that they have a collar on as she thought they would look more finished, but at first the prophet did not have the collars on them. After Emma Smith had made the little collars which were not visible from the outside of the dress, Sister Eliza R. Snow made a collar of fine white material which was worn on the outside of the dress. The garment was to reach to the ankle and the sleeves to the wrist. The marks were always the same."

(Diary of James T.S. Allred; Letter to Col. Williams; [Microfilm d.1021/f.92, end of roll #2 (July 10, 1844)] LDS Church Archives, Salt Lake City).

The design of the garment has gone through various stages of evolution, the four principle designs are illustrated below. The earliest Nauvoo-period garment (c1842) is based on an original owned by Hyrum Smith, Joseph Smith's brother.

The second garment was commonly called the "old style" temple garment. It was used in Initiatory Ordanances until 1975, at which time patrons receiving their own endowment were clothed in the third style shown. This third garment is put on by stretching the neck open wide and stepping into it one leg at a time. In 1979 the new two-piece garment was introduced, which became very popular with missionaries and sports-active Mormons.

Below appears a list of the temple clothes. It should be noted that at certain stages of the endowment, participants are required to change their robes and caps from the left side of the body to the right side (the girdles are worn opposite the robe). This indicates a transition from officiating in the ordinances of the lower, or Aaronic Priesthood, to the higher, or Melchizedek Priesthood.

Articles Necessary for Temple Endowment Work (This includes articles worn by couple at time of marriage)

For men:

n White Robe (worn over the shoulder)

n White Cap (has a bow on one side, and a string on the other side. It is tied to one of three loops on the top of the robe)

n White girdle (worn as a sash, and tied over the hip on the opposite side as the robe)

n Green apron (with fig-leaf pattern)

n White Trousers and Shirt (or White Jumper)

n White Tie (optional)

n White socks

n White slippers or moccasins of sturdy fabric.

For women:

n White Robe (worn over the shoulder)

n White Veil

n White girdle (worn as a sash, and tied over the hip)

n Green apron (with fig-leaf pattern)

n White Dress

n White slip

n White hose

n White slippers or moccasins of sturdy fabric.

The Endowment Ceremony: An Overview of the Ritual

Modern "Endowment rooms" are small movie theaters inside the temple with an aisle running down the center of the room. Women sit on the left, men on the right, separated by the aisle. In the front of the room is an altar, on which rest the Bible and the Mormon Scriptures known as the Book of Mormon and the Doctrine and Covenants. The endowment is presented as a film which is halted occasionally to allow the viewers brief participation at key points.

When all is quiet a tape recording begins which welcomes the patrons to the temple and explains that they should all have already received the Initiatory Ordinances of Washing, Anointing, clothing in the Garment of the Holy Priesthood and receiving the New Name. The lights are then dimmed and a movie begins which depicts the creation of the earth in "creative periods" of unspecified duration which are afterward called "days."

The creation is performed by two Gods under the direction of a third. The head God, named Elohim, orders Jehovah and Michael to perform the creative labors. (Mormons believe that Elohim is God the Father, while Jehovah is Jesus Christ in his pre-mortal form, and Michael is the Archangel whose spirit will be put into the first human, which makes him Adam.) In order to make the ritual impressionable and vital to them in their daily lives, the temple participants are counseled to consider themselves respectively Adam and Eve.

Following the creation, the spirit of Michael is put into a body. The Gods awaken him, but put him to sleep again in order to form a woman from his ribs. When he awakens from the sleep which the Gods caused to come upon him, he is known as Adam, and is become "as a little child." He has also forgotten everything about this pre-mortal existence. After awakening, Adam names his wife Eve, "because she is the mother of all living" and Gods forbid the couple to partake of the fruit of the tree of the knowledge of good and evil. The happy couple then go about their way and tend to the garden. The temptation of Adam and Eve in the Garden of Eden is then enacted.

Satan (played by Mormon opera singer Michael Balam in one version) is shown lurking about the garden, when he introduces himself to Adam as his "brother." Unable to seduce Adam into taking the fruit, Satan succeeds in persuading Eve to partake of the fruit. She, in turn tells Adam what she has done, and he partakes "that man may be." Suddenly Eve's eyes are opened, and she recognizes her tempter as "He who was cast out of father's presence for rebellion." Lucifer acknowledges this, and then tells the couple to clothe themselves in fig-leaf aprons lest God discover their nakedness. The couple makes the aprons and hides. (At this point the participants put on their aprons). The Gods appear and chastise Adam and Eve for their disobedience, and Elohim curses, and then thrusts Lucifer out of the garden. Cherubim and a flaming sword are placed between Adam and Eve and the Tree of Life, lest they put forth their hands and partake of the fruit and live forever in their sins.

Although Elohim has provided a Savior for mankind (meaning Jesus), Adam and Eve must still take upon themselves certain covenants and learn the secrets of the Priesthood if they are to return to his presence.

The Priesthood secrets consist of Signs, Tokens and Words. The Signs are physical gestures, the Tokens are secret handclasps, and the Words are the names of the Tokens. In the pre-1990 ritual there were also "penal signs" or "penalties" which indicated how the patron could expect to die if s/he betrayed the temple secrets. The film is paused to enable the participants the opportunity to learn these valuable secrets. The covenants (given at appropriate times throughout the ceremony) include such things as living chastely, obeying the Mormon leaders and donating all one's wealth to the Church, if called upon to do so. The temple participants are required to stand and take all the obligations given to Adam and Eve. Patrons are also required to put on their temple clothing. The robe, cap and girdle are switched to the other side of the body during a later part of the ceremony. After receiving these first secrets, they are thrust from the garden.

After being thrust out of the garden into the "lone and dreary world," Adam and Eve are followed around by Lucifer who attempts to lead them astray. Elohim sends down the pre-mortal spirits of Peter, James and John, to learn whether Adam has been true to the Token and Sign he was given. The Apostles report that Adam and Eve "and their posterity" (the Temple patrons) are true and faithful, and they later return to provide the "further light and knowledge" Adam desires. They also cast out Satan. They then give Adam more secret signs, tokens and covenants.

This ends the film, and the remainder of the endowment is pantomimed by an "officiator" who stands at the head of the altar and who teaches the secret signs, etc., when the recording mandates. The patrons are also taught "the True Order of Prayer." This consists of standing around the altar and making all the Priesthood Signs and Tokens, including a chant of the words "O God, hear the words of my mouth" (repeated three times). In the pre-1990 endowment the words were given in the Adamic Language as "Pay Lay Ale."

Following this, Patrons learn the meaning of the symbols on their garments, by watching the officiator point to similar marks on the temple veil. They are informed that they must all pass through an opening in the veil into the Celestial Room to complete the ceremony (this represents entering the Celestial Kingdom, the Mormon heaven). The veil has several slits in it, in the shape of the marks on the garment (the square and compass, etc.) and a person, representing "the Lord" stands unseen on its other side. He puts his hand through a slit at mid-waist to test the officiator's knowledge of the tokens of the Priesthood. There is a rehearsal of all the Priesthood tokens at this time, given in a catechism. The patrons are informed that they must do likewise, and they are called up to the veil to do so. After doing so, they enter the "Celestial Room." This completes the endowment.