LATTER-DAY TEMPLES AS SYMBOLS: Richard O. Cowan, BYU article, July 2012

Temples are places where heaven meets earth. There we learn the higher ways of God and the Savior's role in our Father's eternal plan of happiness. Symbols are a way through which Heavenly Father can teach His mortal children about heavenly things. The symbols contained within the walls of the temple and the ones evident on the outside of each holy house can be instructive hints about our mission here on Earth. In this article, "Latter-Day Temples as Symbols", Richard Cowen, studies the different symbols contained on and in many temples, and points us to possibilities of what those sacred symbols can represent. This article was originally published in the Journal of Book of Mormon Studies at BYU in July of 2012.

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CITATION:
Cowan, Richard O. (2012) "Latter-day Saint Temples as Symbols," Journal of Book of Mormon Studies: Vol. 21 : No. 1 , Article 2. :
https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1488&context=jbms

Transcript

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Hello, friends. Welcome to the Thinning of the Val podcast. I'm your host, Tia Smith, and thanks again, my friends, for being patient with me this week. I may need a little bit more patience in the upcoming weeks. I said before that I am working on improving the podcast, trying to help it to get out to more people, which means learning new technologies and a lot of driving actually lately, which takes away from my ability to also put out episodes. So if things continue to be topsy-turvy, that's why. So just be patient with me as I try to navigate that a little bit. The talk today is going to be from Richard O. Cohen. And again, it's one of those written talks. I've chosen to read this one instead of AI, just because AI struggles sometimes with pronouncing Melchizedek and other things. So for me, it was just easier to read it. So I hope you bear with me. And it was, it's called LDS Latter-day Saint Temples as Symbols, and it's uh in 2012. Now, before I read it, I would just encourage everyone and remind everyone about the Gathering of the Gatherers group on Facebook. It is a place and space for those of you who are having thinning of the veil experiences or who want to have those experiences to go and really to testify of those to people who believe the same way as you do, to maybe ask questions that you're afraid to ask other people because you're not sure what they will say. I just encourage you to go not only join, but also participate in that and to also give support to those within the group. Again, if you're having any experiences, email me at tea at theneanofhevel.com. And as always, if you feel like you uh want to support the podcast, all the links are in the description. So let's hear from Richard O. Cohen's talk. Now it's just a little bit longer. Again, it's sorry, it's not a talk, it's a written article, and it was for the Journal of Book of Mormon Studies for the Neil A. Maxwell Institute. All right, and some of these are pictures. I will leave a link in the description so that you can go actually look at the article itself, and you'll be able to see the pictures that he's talking about. But he begins: symbols are powerful teaching tools. Like the master's parables, they allow individuals to learn on their own level, superficially or profoundly, according to their degree of preparation and sensitivity. This is particularly true of teachings Latter-day Saints receive in the temple. This paper, however, will not focus on temple ordinances, but rather on temple buildings themselves. The Latter-day Saints built their first temple at Kirtland in northeastern Ohio. Dedicated in 1836, its exterior looked like a typical New England meeting house, but its interior was unique. The Lord instructed that it was not to be built after the manner of the world, but according to a plan he would rebuild. Rather than the customary single large room with a high ceiling, the temple was to have two meeting halls, one above the other. Both rooms featured an unusual teaching tool. At each end there was a stair step stand with three pulpits on each of its four levels. Those on the west were for the use of the Melchizedek priesthood, while those on the east were for the Aaronic priesthood. Seating in the body of the halls was reversible. Hence, the congregation could sit facing either set of pulpits, according to which order of priesthood was conducting a particular meeting. Initials on each pulpit represented the specific priesthood office held by the individual occupying it. These arrangements therefore helped church members to understand the relative authority of various priesthood leaders. The Great Revelation on Priesthood, Doctrine Covenants 107, had been revealed just the year before, so perhaps the relationships among various priesthood groups were still somewhat unfamiliar. Elder Erastus Snow later declared that the Kirtland Temple was built to show forth the order of the priesthood, Aaronic and Mauchestic. The second Latter day Temple was dedicated at Nau, Illinois in 1846. By this time, sacred temple ordinances, including baptisms for the dead, the endowment and ceilings or marriages for eternity had been instituted. As a result, the temple's interior added facilities for presenting these sacred rites. Like the Kirtland Temple's pulpits, the Navu's font was an important teaching symbol. The ordinance of baptism has rich symbolic meaning. Immersion in water represents a complete cleansing from sin, as well as burying the old life of sin and coming forth or being reborn into a new life of righteousness. Joseph Smith specifically instructed that the temple baptismal fonts are a similitude of the grave and hence should be located underneath where the living are wont to assemble. The Nau temple's front, as well as other temple fonts, have followed the description of the sea at Solomon's temple, being supported on the backs of twelve oxen, perhaps representing the twelve tribes of Israel and symbolizing how the house of Israel bears the burden of providing salvation to the four corners of the earth. Other temple ordinances were conducted on the attic level of the Nau temple. A large room was divided by canvas partitions into areas that were furnished to represent distinct stages in our quest to return to God's presence. As the instructions of the endowment unfolded, worshippers moved from one area to the next, symbolizing our forward progression. Other smaller rooms were offices, some having altars where sacred healings were performed. The first temple in Utah, dedicated at St. George in 1877, was similar to the Nauvoo Temple. In this case, however, the lower of the two main assembly halls was divided by temporary partitions to accommodate the endowment. Later in the 19th century, the Logan, Manti, and Salt Lake Temples employed a series of rooms to present this ordinance. Their walls were adorned with murals depicting distinctive stages in mankind's progress back into God's presence, the creation, the Garden of Eden, our present telestial world, the terrestrial state, and finally the celestial room, generally the most beautifully furnished space in the temple, representing the feelings of peace and joy in that glory. Typically, one climbs a few stairs when going from one room to the next, representing progress forward and upward. As meaningful as the earlier interior architectural features were, it would be on the exterior of the Salt Lake Temple, where symbols were employed most extensively. The Great Salt Lake Temple is probably the most widely known of all Latter-day Saint temples. Architectural historian C. Mark Hamilton noted that Brigham Young had made provisions in the original plans for the temple to incorporate numerous symbols, to speak of the order of God, Christ, the restoration of his gospel, man's relationship to him, and the proclamation to the world of his reality. Hamilton continued, the intended program of the binding of the building is to aid man in his quest to gain entrance back into the presence of God from whence he came. While the Kirtland Temple had a simple belfry, the Nauvoo and St. George Temples had taller single towers. Located on the east side of their respective valleys, the Logan and Mantai temples, each had two towers. One slightly taller tower adorned each temple's formal front, while the other tower architecturally completed the end of the building facing the town. The Salt Lake Temple's six towers were a distinctive feature of its design. Brigham Young testified that he learned of the temple's location and basic design by revelation. Just a few days after the pioneer's arrival in the Salt Lake Valley, he and a few others were walking across the area that would be become Temple Square. He struck the ground with his cane and declared, here will be the temple of our God. President Young later spoke of this occasion. I scarcely ever say much about revelations or visions, but suffice it to say five years ago, last July 1847, I was here and saw in the spirit the temple not ten feet from where we have laid the chief cornerstone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I have never looked upon that ground, but the vision of it was there. I see it as plainly as if it was in reality before me. Wait until it is done. I will say, however, that it will have six towers to begin with instead of one. Now do not any of you apostatize because it will have six towers, and Joseph only built one. It is easier for us to build sixteen than it was for him to build one. An early account by William Ward described how the temple's major features were designed. Brigham Young drew upon a slate in the architect's office a sketch and said to Truman O Angel, the temple's architect, there will be three towers on the east representing the president and his two counselors, also three similar towers on the west representing the presiding bishop and his two counselors. The towers on the east, the Melchizedek priesthood, those on the west the Aaronic priesthood. The center towers will be higher than those on the sides, and the west towers a little lower than those on the east end. Angel pointed out that each tower would have twelve pinnacles, symbolizing the twelve apostles. Perhaps the most visible symbol of the Salt Lake Temple is the figure of Moroni atop the east center spire. The twelve-foot hammered copper figure had been prepared in Salem, Ohio from a model by Utah sculptor Cyrus E. Dallin. Even though Dallin was not a Latter-day Saint, he later professed that my quote angel Moroni brought me nearer to God than anything I ever did. It seemed to me that I came to know what it means to commune with angels from heaven. The gleaming gold leaf statue was of a heavenly heralded sounding his trump, representing the latter-day fulfillment of John the Revelator's prophecy of an angel bringing the everlasting gospel to preach unto them that dwell on the earth, and to every nation and kindred and tongue and people. Emil Fetzer, who had served many years as church architect, explained that the figure of Moroni symbolizes the Savior's charge to take the gospel throughout the world. Elder Thomas S. Monson concurred. The Moroni statue, which appears on the top of several of our temples, is a reminder to us all that God is concerned for all of his people throughout the world and communicates with them wherever they may be. Furthermore, because Moroni is specifically associated with the Book of Mormon, whose announced mission is to convince all that Jesus is the Christ, these heralded statues remind us of the Savior and the need to prepare for His second coming. In ancient times, Israelite temples typically were built so that their main doorways opened toward the east. The rising of the sun announced the new day, symbolizing new beginnings and opportunities. Without artificial illumination, ancient peoples paid much more attention to astronomical features and often attributed special meaning to events in the heavens. The tabernacle of Moses, as well as the Temple of Solomon in Jerusalem, were oriented so that their doors faced toward the east. Donald Perry, an Old Testament scholar, believed that this reflected the Garden of Eden, whose entrance was also toward the east. In the present dispensation, first five of the first six temples built face the east, only the Nau temple faced west. This eastward orientation symbolizes watching for the second coming of Christ, which has been likened to the dawning of a new day. Emblematic stones had first been employed to adorn the exterior of the Nau temple. Each of its thirty pilasters featured a representation of the moon's face at its base, with a stone depicting the sun as part of the capital. A star stone then appeared on the wall directly above and just below the temple's cornice. They undoubtedly reminded Latter day Saints of the three degrees of glory spoken of by Paul and elaborated in Latter day Revelation. One might question why stars, the symbol for the least of the degrees of glory were placed on the highest point on the wall. These stones may not symbolize the kingdoms in ascending order, but they do represent the order in nature, the moon being closest to the earth and the stars being the most distant. Questions have been asked about the five pointed stars with a single point downward. In earlier centuries, this was a common symbol for the morning star, which was often associated with the coming of Jesus Christ. They may also depict revelation coming down from above. Similar symbols were next employed on the Salt Lake Temple, built between 1853 and 1893. Earth stones are at the base of each of the temple's fifty buttresses. Truman O Angel explained that these stones represent the need for the gospel to go to all the earth. Moonstones were about halfway up each buttress, and sunstones were near the top. Star stones are found higher on the temple's towers. As at Nauvoo, these ornamental stone ornamental stones reminded Latter day Saints of the three degrees of glory. There is another possible way to look at the meaning of these stones. Referring to Abraham 3 5, Richard Amon, another student of architectural history, pointed out that as we move upward into the heavens, the time sequences become longer, and that the stones on the Salt Lake Temple do the same. The Earth, represented by stones at the temple's base, rotates once every day. The moon revolves around the earth once each month. The earth and the moon together revolve around the sun, depicted higher on the temple once every year. The entire solar system revolves around the center of our galaxy, represented by stars on the temple's towers in a much longer period of time, approaching eternity. Proceeding from right to left, the moonstones represent the new, first quarter, full, and third quarter phases. The temple's fifty buttresses approximate the number of these phases during a year. Since this number cannot be divided evenly by the four phases, at some point the cycle around the temple must be interrupted. Architectural historian Mark Hamilton was convinced that this was deliberate. This break is found on the temple's north side. If the date of the first of January is assigned to the new moon immediately after this break, dates can also be assigned to each of the succeeding phases. The first quarter moon on the right buttress of the temple's main east center tower would thus represent April 6th, commonly regarded by Latter-day Saints as the date of the Savior's birth. Gold letters higher on the tower identify April 6th as the date the cornerstones were laid in 1853, as well as the date the temple was dedicated in 1893. A full moon is represented on the left buttress of this same tower. Because Easter is celebrated on the Sunday following the first full moon after the beginning of spring, this moonstone may remind us of the Savior's atoning sacrifice, which was completed with his resurrection. The constellation of the Big Dipper is depicted on the west center tower in such a way that the two pointer stars are aligned with the north star in the sky. This star appears to be a fixed point in the heavens around which other stars revolve. Hence, it represents the absence of time. That is, it represents eternity. Architect Truman O'Angel suggested another meaning of this consolation on the temple. That through the priesthood of God the lost might find their way. The buttresses of the East Center Tower include cloud stones. These may represent the light of the gospel penetrating the dark clouds of superstition and error. On the other hand, they may also recall how a brilliant cloud of glory filled the ancient temple and will rest upon the latter-day temple in the New Jerusalem. Early drawings depicted a hand holding a trumpet penetrating from the cloud, suggesting a representation of the judgment at the time of Christ's second coming when he will appear in the clouds of heaven. The ark at the top of the lower large window of this tower depicts clasped hands. They symbolize brotherly love and fellowship, as well as the unity that must exist among those who would build Zion. The hands may also represent the importance of honoring sacred commitments. President Gordon Behinkley declared that the temple is a house of covenants. Here we promise, solemnly and sacredly, to live the gospel of Jesus Christ in its finest expression. We covenant with God, our eternal Father, to live those principles which are the bedrock of all true religion. Just above the clasped hands, the gilded phrase I am Alpha and Omega refers to Christ. These letters from the Greek alphabet are reminders of his being known as the first and the last, or the beginning and the end. The arch above the upper large window depicts God's all seeing eye, which watches over both the righteous and the wicked. The stones just below the temple's battlements feature a circle inside a square. Some have erroneously identified them as Saturn stones. Angels' early plans, however, showed these stones as distinctly different from the stones depicting Saturn. The Saturn stones would appear on the buttresses while the stones with the circles would be on the wall between the buttresses. Hugh Nibley noted that the squared circle is a common symbol, the circle representing the expanse of the heavens, and the square symbolizing the four corners of the earth. Hence these stones appropriately adorn the temple in which ordinances link heaven and earth. The temple's granite exterior likewise suggests permanence and hence is a meaningful symbol for the eternal nature of sacred temple covenants. Other temples built during the 20th and 21st centuries frequently reflect patterns seen in the great Salt Lake Temple. While the Laye, Hawaii, Cardston, Alberta, and Mesa, Arizona temples were built without towers, temples with a single spire, directing attention upward and symbolizing man's yearning for heaven have become more common. However, because the Salt Lake Temple's pattern of six towers had become so widely recognized, it was employed in the design of the large Washington, D.C. Temple in order for it to be readily identified as a Latter day Saint temple. During the following decade, about a dozen smaller temples also featured two sets of three towers. After the Salt Lake Temple, the next temple to receive a statue of the angel Moroni was the Los Angeles Temple. The 15-foot figure depicted the angel with the gold plates in one hand was placed atop the temple's tower in October 1954. Two decades later, the third statue of Moroni was hoisted to the top of the Washington, D.C. Temple's 280-foot east center spire, the tallest on any Latter-day Saint temple. Avard Fairbanks, who sculpted this 18-foot figure, imagined how, especially on this particular temple, it represented the angel Moroni coming to the world to herald the advent, the advent of the latter days. Hence the church's largest three temples were all adorned by the angelic figure. Beginning in the early 1980s, these statues have adorned virtually all new temples, even the smallest in subsequent years. Several other temples that had been built without the statue of Ronay had the angelic figure added to their towers. Thus, the statue of the Herald Angel, first seen on the Salt Lake Temple, has become the recognized symbol of Latter-day Saint temples worldwide. Early 20th century temples continued the Salt Lake Temple's pattern of a series of instruction rooms adorned with symbolic murals. The Cardston Alberta Temple, noted for its beautiful inlaid woodwork, used increasingly elegant woods in successive rooms to strengthen the symbolism of advancement towards celestial exaltation. Beginning with the Bern-Switzerland Temple, the endowment was presented in a single room. Rather than painted murals, motion pictures provided the visual context for the teachings of this ordinance. In recent years, many temples have been built with a two-room sequence. The first of these rooms is generally adorned with murals depicting scenery typical of the temple's locale, symbolizing our present celestial world. The second room customarily features off-white walls, brighter illumination, and some gold highlighting, all suggesting progress toward our heavenly reward. Other symbols have been employed. A central staircase in the Mesa Arizona Temple with the celestial room at its top symbolizes the path leading back to God's presence. The San Diego, California temple has an unusual number of windows. As one ascends to the ceiling rooms where the highest temple blessings are received, the amount of light increases. This symbolizes approaching a fullness of God's glory, which is characterized by light. Thus, the symbolic features of temple buildings can open our understandings to meaningful insights. What Elder John A. Whitstow said about temple ordinances can profitably be applied to the buildings in which those ordinances are presented. To the man or woman who goes through the temple with open eyes, heeding the symbols and the covenants, and making a steady, continuous effort to understand the full meaning, God speaks his word, and revelations come at the most unexpected moments in our out of the temple, in or out of the temple will come to him as a revelation, the solution of the problems that vex his life. So when we're talking about temples, clearly there's a lot that has changed since this article was written. But there's a lot that has stayed the same. I did not know half of those symbols represented on the outside of the Salt Lake Temple, and it's because I have not taken the time to study them. We can be taught so much more and increase the rich nature of our ordinances and covenants by even just examining the different symbols on the outside of each temple. Symbols teach us in more intimate and intricate ways about our Heavenly Father and our Savior Jesus Christ. And I would encourage all of us to go study from the Baptist, the Baptistry all up to the celestial room the different symbols that really tell us that God is in the details of our lives and that in the latter days we have much to look forward to in preparation for the second coming of the Savior Jesus Christ. Thanks for joining me. I hope this helps you to maybe have eyes to see and ears to hear a little bit more the revelations that can come as we enter and study not only the covenants, but also the buildings themselves. Have a great weekend. Please join me next week. I have a special story about some father, a father and some sons in celebration the next two weeks for Father's Day. So I'm really, really excited about that. So keep joining me and keep spreading the word, my friend. My friends, we're we're just kind of hitting this growth spurt that may be just a little bit painful, but as we move along, uh the Lord will really move this work forward in unprecedented ways. Have a great weekend. Bye.