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|L1=Question: Did Joseph Smith make up the temple ordinances or borrow them from an earthly source?
|L1=Question: Did Joseph Smith make up the temple ordinances or borrow them from an earthly source?
|L2=Question: Was the temple obsolete after Christ?
|L3=Question: What is the role of the Mormon temple to be built in Independence, Missouri?
|L4=Question: Why does the church spend so much money on temples when children are dying of starvation?
|L5=Question: What are the worthiness requirements to enter a Mormon temple?
|L6=Question: Does Acts 17:24-25 teach that the idea of temple worship is foreign to Christianity?
|L7=Question: Do Mormon temples always face east?
|L8=Question: Should there be only one temple?
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Revision as of 03:14, 12 February 2018


Criticisms related to Mormon temples


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Articles about Joseph Smith
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Articles about Plural marriage
Doctrinal foundation of plural marriage
Introduction of plural marriage
Plural marriage in Utah
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Did Brigham Young and Joseph Smith say that polygamists were allowed to go beyond normal bounds of social interaction?

Joseph’s point is clear—men, like Brigham, who have reached a certain degree of faithfulness may be asked to do even more difficult things

It is claimed that Joseph Smith and Brigham Young admitted that the practice of polygamy meant they were "free to go beyond the normal 'bounds'" and "the normal rules governing social interaction had not applied to" Joseph.[1]

"Sometimes Joseph phrased the matter [of polygamy] in terms of being free to go beyond normal ‘bounds,’" G. D. Smith announces. As evidence, he presents Brigham Young’s account of being taught plural marriage. Brigham worried out loud that he might marry a second wife but then apostatize, leaving his plural family "worse off." In Brigham’s account, Joseph replied, "‘There are certain bounds set to men, and if a man is faithful and pure to these bounds, God will take him out of the world; if he sees him falter, he will take him to himself. You are past these bounds, Brigham, and you have this consolation.’ But Brigham indicated that he never had any fears of not being saved" (p. 364).[2]

Joseph’s point is clear—men, like Brigham, who have reached a certain degree of faithfulness may be asked to do even more difficult things. They need not fear that they will lose their eternal reward if they falter in these Abrahamic tasks, for God "will take him to himself" before they reap damnation. But G. D. Smith seems to be reading "bounds" in the sense "a limit by which any excursion is restrained; the limit of indulgence or desire."[3] This is why he conceives of it as being "free to go beyond normal bounds"—that is, beyond normal limits or restrictions. This is clearly not Brigham’s meaning. Bounds should be understood as "the line which comprehends the whole of any given object or space. It differs from boundary."[4] These bounds are not a limit beyond which one may not go—they encircle and enclose all that one must do. Before polygamy, Brigham had already striven to be faithful to the whole of his duty to God. Having done so, he would not be damned. But he was now being asked to fulfill a task not asked of most. The circumference of his bounds—or duties—was enlarged.

Brigham was thus past the bounds because he had done all that God required and more, not because he would violate moral limits

Unfortunately for G. D. Smith’s reading, polygamy cannot be "the bounds" referred to since Joseph told Brigham that he was already (before practicing polygamy) "past these bounds"—that is, the duties required of all men by God—and thus "you have this consolation." Brigham was thus past the bounds because he had done all that God required and more, not because he would violate moral limits. He had crossed the finish line; he had not gone "out of bounds" or offside.

G. D. Smith argues that Brigham gave "a telling concession that the normal rules governing social interaction had not applied to [Joseph] Smith as he set about instigating polygamy." But Brigham is not conceding anything like this. His "bounds" are not limits beyond which one may not go, but duties that one must fulfill before anything else might be asked. The bounds are divine duties, not social rules. G. D. Smith caps his argument by citing Brigham’s belief that Joseph "passed certain bounds . . . before certain revelations were given" (p. 365). Thus G. D. Smith wants to paint Brigham as admitting that polygamy required one to transgress social or moral boundaries.

Brigham was clearly making the same claim about Joseph that Joseph made about Brigham. In Brigham’s view, Joseph had not been challenged by the command to practice plural marriage until he had proved sufficiently faithful to guarantee his salvation. For its first practitioners, the challenge of plural marriage was such that a merciful God would not, in Brigham’s mind, require it of those whose salvation would be at risk in the event of their failure.

Brigham sees the matter as a command that he does not wish to fulfill—he would prefer to be dead—but that God confirms as his will

Immediately preceding the language quoted by G. D. Smith, Brigham tells an apostle that

the spiritual wife doctrine came upon me while abroad, in such a manner that I never forget. . . . Joseph said to me, ‘I command you to go and get another wife.’ I felt as if the grave was better for me than anything, but I was filled with the Holy Ghost, so that my wife and brother Kimball’s wife would upbraid me for lightness in those days. I could jump up and hollow [holler?]. My blood was as clear as West India rum, and my flesh was clear.[5]

In this passage, Brigham sees the matter as a command that he does not wish to fulfill—he would prefer to be dead—but that God confirms as his will. His bounds are duties to fulfill, not limits that he is now free to exceed.

Further evidence: Heber C. Kimball

That this reading is correct, and that G. D. Smith is in error, is confirmed by Heber C. Kimball’s similar doubts and reassurance: "Finally [Heber] was so tried that he went to Joseph and told him how he felt—that he was fearful if he took such a step [to practice plural marriage] he could not stand, but would be overcome. The Prophet, full of sympathy for him, went and inquired of the Lord. His answer was, ‘Tell him to go and do as he has been commanded, and if I see that there is any danger of his apostatizing, I will take him to myself.’"[6]

Kimball’s bounds—the commandments given him—had increased. But having already proved his faithfulness, he would not be damned for failure. Kimball apparently clung to this promise and would soon write to his wife that "my prayer is day by day that God would take me to Himself rather than I should be left to sin against Him, or betray my dear brethren who have been true to me and to God the Eternal Father."[7]

The Kimball data is absent from Smith’s analysis, but one wonders if it would have helped. To accept it would require a modification of the thesis that polygamy was driven by lust and a violation of barriers, and that Joseph knew it.

Source(s) of the criticism
Critical sources

Did Brigham Young boast about his ability to get more wives even though he was married to 50-60 women?

The references do not support the claims

As is often the case, the references do not support the claims, and the worst possible interpretation is placed on what are likely innocent remarks, or remarks intended to teach a spiritual point.

The Tanners cite multiple sources for this claim. They are examined below.

Journal of Discousces 5:210

Brigham is here discussing Thomas B. Marsh's return to the Church, and it is inaccurate to describe him as "boasting."

In conversing with brother Marsh, I find that he is about the same Thomas that he always was—full of anecdotes and chit-chat. He could hardly converse for ten minutes without telling an anecdote. His voice and style of conversation are familiar to me.

He has told you that he is an old man. Do you think that I am an old man? I could prove to this congre[ga]tion that I am young; for I could find more girls who would choose me for a husband than can any of the young men.

Brother Thomas considers himself very aged and infirm, and you can see that he is, brethren and sisters. What is the cause of it? He left the Gospel of salvation. What do you think the difference is between his age and mine? One year and seven months to a day; and he is one year, seven months, and fourteen days older than brother Heber C. Kimball.

"Mormonism" keeps men and women young and handsome; and when they are full of the Spirit of God, there are none of them but what will have a glow upon their countenances; and that is what makes you and me young; for the Spirit of God is with us and within us.

When brother Thomas thought of returning to the Church, the plurality of wives troubled him a good deal. Look at him. Do you think it need to? I do not; for I doubt whether he could get one wife. Why it should have troubled an infirm old man like him is not for me to say. He read brother Orson Pratt's work upon that subject, and discovered that the doctrine was beautiful, consistent, and exalting, and that the kingdom could not be perfect without it. Neither can it be perfect without a great many things that the people do not yet understand, though they will come in the own due time of the Lord.

See Quote mining—Journal of Discourses 5:210 to see how this quote was mined.

Journal of Discourses 8:178

Brother Cannon remarked that people wondered how many wives and children I had. He may inform them that I shall have wives and children by the million, and glory, and riches, and power, and dominion, and kingdom after kingdom, and ..

See Quote mining—Journal of Discourses 8:178 to see how this quote was mined.

Source(s) of the criticism
Critical sources

Why did Brigham Young say that women "have no right to meddle in the affairs of the Kingdom of God"?

Brigham's intent has been distorted

Brigham Young said women "have no right to meddle in the affairs of the Kingdom of God". This is used to portray Brigham as authoritarian and sexist. However, Brigham's intent has been distorted, and those who cite this have used presentism to bias the reader against him.

Sally Denton uses this quote, and uses D. Michael Quinn, as her source. Unfortunately, Denton omits the context which Quinn's volume provides:

[women] have no right to meddle in the affairs of the Kingdom of God[—]outside the pale of this they have a right to meddle because many of them are more sagacious & shrewd & more competent [than men] to attend to things of financial affairs. they never can hold the keys of the Priesthood apart from their husbands. [8]

Brigham then continued, "When I want Sisters or the Wives of the members of the church to get up Relief Society I will summon them to my aid but until that time let them stay at home & if you see females huddling together veto the concern." [9]

Brigham's statement about "meddling," then, in no way reflects on women's competence or skills—he insists that many know better than men. Brigham's point is that women have no right to priesthood government. This statement was probably precipitated by Emma Smith's use of her role as head of the Relief Society to resist Joseph's teachings, especially plural marriage. [10] Brigham is signaling that those without priesthood power may not dictate to ordained priesthood leaders about priesthood matters.

The author relies on presentism, since Brigham and virtually all of his contemporaries (men and women) likely had attitudes about women's roles which would strike us as "sexist"

Though the quote seems offensive and exclusionary, we need to remember the context of the time. Attitudes toward women during that time, and even 100 years later, were far from our current attitudes. It is unreasonable to expect people living in a different time to fit 21st century perspectives. Brigham was, however, quite liberal for his day—he encouraged women to get an education: for example, he even assigned several to travel to the eastern United States to get training as physicians.

Source(s) of the criticism
Critical sources

Brigham Young 8 October 1861 discourse on plural marriage

Summary: Notes on BRIGHAM YOUNG's Unpublished Sermon of 8 October 1861.

Why did Emma Smith and Brigham Young dislike one another?

Summary: After Joseph Smith's death, Brigham Young and Joseph's widow Emma came into conflict for a number of reasons.

Has the Church tried to hide Brigham Young's polygamy?

Summary: Some critics have claimed that the Church has tried to hide Brigham Young's polygamy in a modern lesson manual—despite polygamy being the one thing for which Brigham is certainly known, in and out of the Church.

Joseph Smith's Polygamy: "Brigham Young Seeks a Plural Wife", by Brian C. Hales


(Click here for full article)


Notes

  1. ↑ George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 364–365. ( Index of claims , (Detailed book review))
  2. ↑ Citing Brigham Young Manuscript History, 16 February 1849, Church Archives. The quoted material is on pp. 19–20.
  3. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "bound."
  4. ↑ Noah Webster, An American Dictionary of the English Language (New York: S. Converse, 1828), s.v. "bound." (Compare article for "boundary.")
  5. ↑ Church Historian’s Office, History of the Church, 1839–circa 1882, DVD 2, call number CR 100 102, vol. 19 (19 February 1849), 19.
  6. ↑ Whitney, Life of Heber C. Kimball, 325-326.
  7. ↑ Heber C. Kimball to Vilate Kimball, "My Dear Vilate" (23 October 1842), cited in Augusta Joyce Crocheron (author and complier), Representative Women of Deseret, a book of biographical sketches to accompany the picture bearing the same title (Salt Lake City: J. C. Graham & Co., 1884). (accessed 2 December 2008).
  8. ↑ D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 650.
  9. ↑ Seventies Record, 9 March 1845, holograph, Church Archives (cited in Beecher, see below).
  10. ↑ Maureen Ursenbach Beecher, "Women in Winter Quarters," Sunstone no. (Issue #8:4/15) (July 1983), note 37. off-site

Source(s) of the criticism

Some 19th century Mormons did not receive civil divorces before remarrying


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Articles about Latter-day Saint temples
Baptism for the dead
The temple endowment
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Criticisms related to Latter-day Saint Temples

Question: Why does the Church spend so much money on temples?

Presiding Bishop Gerald Causse explained the Church's purpose and its focus on how it uses its financial resources:

We are not a financial institution or a commercial corporation. We are the Church of Jesus Christ, and this Church has no other objective than that which the Lord Himself assigned to it—namely, to invite all to “come unto Christ, and be perfected in him,” by “helping members live the gospel of Jesus Christ, gathering Israel through missionary work, caring for the poor and needy, and enabling the salvation of the dead by building temples and performing vicarious ordinances.”[1]

In addition, President Russell M. Nelson taught,

The good this Church accomplishes around the world to alleviate human suffering and provide uplift for humankind is widely known. But its prime purpose is to help men, women, and children follow the Lord Jesus Christ, keep His commandments, and qualify for the greatest of all blessings—that of eternal life with God and their loved ones.[2]

Latter-day Saints believe that these blessings are possible through certain ordinances (rituals) and covenants (promises). These ordinances and covenants are only available in specially designated places, called temples, as explained by the Prophet Joseph Smith:

The main object was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose.[3]

Three Possible Reasons

It is important to remember these doctrines when considering why the Church spends so much money on temples. There are three possible reasons.

First: The Lord commanded it. In a revelation to Joseph Smith, the Lord commanded:

Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth; and with iron, with copper, and with brass, and with zinc, and with all your precious things of the earth; and build a house to my name, for the Most High to dwell therein. . . . And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein unto my people.[4]

Second: To honor God. In the revelation cited above, the Lord called for a house to be built "for the Most High to dwell therein." A member of the Seventy explained: "By requiring exacting standards of construction down to the smallest of details, we not only show our love and respect for the Lord Jesus Christ, but we also hold out to all observers that we honor and worship Him whose house it is."[5]

Third: To show how much God honors us. In the revelation cited above, the Lord explained that in His house He would "reveal mine ordinances." These ordinances (and their associated covenants) are gifts from God to His children that provide them with greater knowledge, power, direction, and peace.[6] Consider how you would feel if God wanted to give you these blessings in a dingy, dirty, broken-down building. You would likely feel that God doesn't respect you and that His blessings aren't really worth very much. By building temples with the "precious things of the earth," we show how much God values us and the incredible blessings He is providing to us.

Source(s) of the criticism
Critical sources

Notes

  1. ↑ Gerald Causse, "The Spiritual Foundations of Church Financial Self-Reliance," 'Ensign, July 2018.
  2. ↑ Russell M. Nelson, “Opening the Heavens for Help,” April 2020 general conference.
  3. ↑ "Chapter 36: Receiving the Ordinances and Blessings of the Temple," in Teachings of Presidents of the Church: Joseph Smith (2011).
  4. ↑ Doctrine and Covenants 124:26–27, 41.
  5. ↑ Scott D. Whiting, “Temple Standard,” October 2012 general conference.
  6. ↑ See General Handbook, "27.2 The Endowment."

Question: What are the worthiness requirements to enter a Mormon temple?

The possession of a "temple recommend" is an indication that the church member has passed a series of interviews in which worthiness to enter the temple is determined

The possession of a "temple recommend" is an indication that the church member has passed a series of interviews in which worthiness to enter the temple is determined. Having a "temple recommend" does not make a member worthy. It is possible to have a "temple recommend" and yet not be worthy to participate in the ordinances of the temple. The recommend is an identification card which is carried by the member, and which expires after two years, and which is then renewed by the member as the member desires. Cards are used because of the number of members in the Church worldwide, and the number of temples. The process to get a recommend involves two interviews (not one)-one with your local leader (a bishop or branch president) and the second with your regional leader (a Stake President or Mission President or their counselors).

Temple recommend questions

Both of these interviews consist of a series of questions, and depending on how the questions are answered, a recommend indicating temple worthiness is issued. The questions are as follows (the questions themselves, as provided here are in both instances taken from a 'recommend book' which contains blank recommends, and also instructions for giving the interview):[1]

  1. Do you have faith in and a testimony of God the Eternal Father, His Son Jesus Christ, and the Holy Ghost?
  2. Do you have a testimony of the Atonement of Christ and of His role as Savior and Redeemer?
  3. Do you have a testimony of the restoration of the gospel in these the latter days?
  4. Do you sustain the President of the Church of Jesus Christ of Latter-day Saints as the Prophet, Seer, and Revelator and as the only person on the earth who possesses and is authorized to exercise all priesthood keys? Do you sustain members of the First Presidency and the Quorum of the Twelve Apostles as prophets, seers, and revelators? Do you sustain the other General Authorities and local authorities of the Church?
  5. Do you live the law of chastity?
  6. Is there anything in your conduct relating to members of your family that is not in harmony with the teachings of the Church?
  7. Do you support, affiliate with, or agree with any group or individual whose teachings or practices are contrary to or oppose those accepted by the Church of Jesus Christ of Latter-day Saints?
  8. Do you strive to keep the covenants you have made, to attend your sacrament and other meetings, and to keep your life in harmony with the laws and commandments of the gospel?
  9. Are you honest in your dealings with your fellowmen?
  10. Are you a full-tithe payer?
  11. Do your keep the Word of Wisdom?
  12. Do you have financial or other obligations to a former spouse or children? If yes, are you current in meeting those obligations?
  13. If you have previously received your temple endowment: 1) Do you keep the covenants that you made in the temple? 2) Do you wear the garment both night and day as instructed in the endowment and in accordance with the covenant you made in the temple?
  14. Have there been any sins or misdeeds in your life that should have been resolved with priesthood authorities but have not been?
  15. Do you consider yourself worthy to enter the Lord's house and participate in temple ordinances?

Temple interview questions are essentially similar to baptismal interview questions

Compare these questions with the following set of questions-used to determine a convert's readiness for baptism.[2] (If the candidate for baptism does not respond affirmatively to these questions, baptism may be postponed until the individual is better prepared to accept and live the Gospel of Jesus Christ.):

  1. Have you prayed about the gospel? Have your prayers been answered?
  2. Do you accept Jesus Christ as the literal Son of God?
  3. What are your reasons for knowing (or believing) that Joseph Smith was a prophet of God?
  4. Will you sustain the President of the Church as a prophet, seer, and revelator and as the Lord's representative on earth?
  5. Are you now living each of the Ten Commandments?
  6. What is your understanding of the law of tithing? Will you live this law?
  7. What is your understanding of the Word of Wisdom? Will you live this law by abstaining from tea, coffee, alcohol, tobacco [or other harmful drugs]?
  8. What is your understanding of the law of chastity? Will you obey this law?
  9. Have you repented of all past transgressions?

The bar for entrance into the temple is simply that one continues to keep the commitments that they made in baptism

Effectively, the questions amount to the same standard. The bar for entrance into the temple is simply that one continues to keep the commitments that they made in baptism, and that were clearly explained to them. As the authors point out, one of the qualifications necessary to enter the temple is "an agreement to obey the Word of Wisdom." When was this agreement made? When that individual was baptized into the LDS Church. What I want to demonstrate by this is that temple worship requires nothing more than that a person is actively living the gospel of Jesus Christ and fulfilling the covenants he made to God at baptism.

It is also relevant to note that for the most part, these requirements are based on the member's understanding of the gospel, and not a pre-determined list of rules regarding compliance to these questions. Taking tithing as an example, a good summary of the Church's position on this teaching is found in the Encyclopedia of Mormonism:

By revelation to the Prophet Joseph Smith, the Lord stated that members should pay "one-tenth of all their interest [increase] annually; and this shall be a standing law unto them forever." (D&C 119꞉4) Present Church policy specifically states that no one in the Church has any authority to interpret this revelation for another person (See Financial Clerk's Handbook). This prohibition applies to everyone, including Stake Presidents and Bishops. If a local Church leader instructs you how to calculate your tithing, then he is in violation of this policy. It is up to the agency of each individual person to determine what constitutes a fair interpretation of the revelation.[3]

In other words, even in complying with these requirements, the compliance largely hinges on a members understanding of the gospel principle. It is for this reason that some of the questions overlap, so that there is no question as to the requirements in specific instances-staying up to date on child support being one of those areas where it was decided that being more specific was necessary. Further, it is implied in this process that the person who goes unworthily into the temple is doing so both willfully and with a personal recognizance of their lack of worthiness. While God does not 'strike them down', they certainly do so to their own condemnation.



Criticisms related to Latter-day Saint Temples

Note: From 1897 to 1933, the volumes begin each November. For example, October 1900 is volume 3 number 12, while November 1900 is volume 4 number 1. Beginning in 1934, the volume begins each January.

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  1. REDIRECT Prevalence of plural marriage in Utah/Further Reading

Question: Should there be only one temple?

Through Joseph Smith, the Lord directed the construction of many buildings besides temples

One critic of the Church claims that "Joseph Smith only built one building. He completed the Kirtland temple. He got the Nauvoo temple started, but Joseph Smith only built one building."[4]:30, and that there should not be more than a single temple: I will briefly mention there will need for a temple to be built at some point. Not yet and not more than one. But there will be a need for one.[4]:4

This claim, which is made by Denver Snuffer, is false. The Doctrine and Covenants commands that consecrated Church funds be used for a variety of purposes:

Therefore, the residue [of the funds] shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council;

And for the purpose of purchasing lands for the public benefit of the church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed...(D&C 42꞉34-35, italics added)

Through Joseph, the Lord directed the construction of many buildings besides temples:

  • A house in Kirtland for himself[5]
  • A house in Kirtland for Sidney Rigdon[6]
  • "a house...for the work of the printing of the translation of my scriptures, and all things whatsoever I shall command you."[7]
  • The Nauvoo House (D&C 128꞉55–75).

Snuffer's history is simply wrong, and he makes false claims based upon his false history.

  1. ↑ [citation needed]
  2. ↑ [citation needed]
  3. ↑ Howard D. Swainston, "Tithing," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), 4:1481.
  4. ↑ 4.0 4.1 Denver Snuffer, "Preserving The Restoration," Lecture 10, Mesa, Arizona (9 September 2014). https://www.scribd.com/doc/239760895/10-Phoenix-Transcript-Preserving-the-Restoration
  5. ↑ "it is meet that my servant Joseph Smith, Jun., should have a house built, in which to live and translate.(D&C 41꞉7).
  6. ↑ "it is meet that my servant Sidney Rigdon should live as seemeth him good, inasmuch as he keepeth my commandments" (D&C 41꞉8).
  7. ↑ the second lot on the south shall be dedicated unto me for the building of a house unto me, for the work of the printing of the translation of my scriptures, and all things whatsoever I shall command you. And it shall be fifty–five by sixty–five feet in the width thereof and the length thereof, in the inner court; and there shall be a lower and a higher court. And this house shall be wholly dedicated unto the Lord from the foundation thereof, for the work of the printing, in all things whatsoever I shall command you, to be holy, undefiled, according to the pattern in all things as it shall be given unto you (D&C 94꞉10-12).
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