Hugging a Sign

I was out on the trail this morning when I came to a fork in the road and a sign to show the way. The sign says that the Big Springs Trail to Rock Canyon is to the left and that Big Springs is 1/2 mile along that trail. The last line of the sign is partially missing, because the sign has aged and is cracked, but you can just make out that Cascade Saddle is to the right. I took a picture of the sign for you to see. As you can see in the picture, I have run up to the sign and am excited to see that it points the way to where I want to go. Take a look at the enthusiasm on my face!

This next picture is a little silly. Imagine that, having found this sign, I just hug it and stay by the sign. Wouldn't it be strange to be content to stay by the sign as if being at the sign were the objective? Wouldn't it make more sense to follow its direction since it points the way to where I really want to go? If I stay by the sign, hugging it and celebrating the fact that I found the sign, I would never reach my destination. 

As strange as this silly hypothetical may seem, there is important insight to be gained. Recall Jesus' words in John 5:

  45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
  46 For had ye believed Moses, ye would have believed me: for he wrote of me.

The leaders of the Jews in Jesus' day had the law of Moses, filled with signs that pointed to Jesus as the Son of God, yet they missed the point. They were satisfied with the signs and failed to go on to receive the very Savior pointed to by the signs.

Do we fall prey to this in our day? Consider a few possibilities.[1] When we stand in the waters of baptism, we participate in an ordinance that represents our willingness to make a covenant to accept the Gospel of Jesus Christ. The ordinance symbolizes death, burial and resurrection, which are yet future events (see D&C 128:12). As it symbolizes future events, baptism can not be the end objective but can be considered as a signpost that points the way. In being baptized we signify a willingness to be counted among the followers of Jesus Christ. Then, each week we partake of the sacrament and renew our commitment to take His name upon ourselves. Thus, both baptism and the sacrament signify a future willingness to take upon us a name.

Elder Bednar describes the path that is pointed to by baptism and the sacrament as follows:

In modern revelations the Lord refers to temples as houses “built unto my name” (D&C 105:33; see also D&C 109:2–5; 124:39). In the dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith petitioned the Father “that thy servants may go forth from this house armed with thy power, and that thy name may be upon them” (D&C 109:22). He also asked for a blessing “over thy people upon whom thy name shall be put in this house” (v. 26). And as the Lord appeared in and accepted the Kirtland Temple as His house, He declared, “For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house” (D&C 110:7).

Thus, baptism and the sacrament are like signs that point to the path that goes through the temple. The willingness to take upon us a name may be realized in the temple. Also, as described at the end of the quote from Elder Bednar, the temple is to be a place where the Lord is manifest to us.

Baptism and the sacrament happen in the ward house (chapel). These ordinances are performed under the keys of the preparatory gospel that are part of the Aaronic Priesthood (see D&C 84:26). Baptism and the sacrament are not the end objective. Rather, they are like signs that point us to the temple. They are part of the preparatory process of obedience, repentance and sanctification necessary to entering the temple. It would be similar to me in the picture, hugging the sign, if we were to be content to attend church each week partaking of the sacrament but not moving forward to the temple.

Similarly, the ordinances of temple that are performed under the keys of the Melchizedek Priesthood, are not the end objective. Rather, they are like signs that point the way to the Lord being manifest to us in the Temple (again, see D&C 110:7). In the temple we are to have the name of God put upon us. We learn the path back to God's presence. The Lord is made manifest to us. If we think that being in the temple, simply going through the ordinances, is the point, then it would be another example similar to me hugging that trail sign rather than moving forward in the direction that it points.

Faith in the Gospel of Jesus Christ brings us to baptism and the sacrament in the ward house. But, the programs and activities that take place in the ward house are not the end objective. Rather, they point us to the temple. Similarly, when we enter the temple, participating in the ordinances and observing the symbols that are presented is not the end objective. Rather, they point the way to having the Lord manifest to us. The ward house points to the temple; the temple points to Jesus Christ; Jesus Christ points to the Father; the Father is the objective (and the Holy Ghost is our guide and teacher, but that is for another post).

Let's not be found hugging signs. Rather, let's follow the signs that God has provided to us back into His presence.

_____________________________________

[1] These examples are drawn from two wonderful General Conference talks:

David A. Bednar, "Honorably Hold a Name and Standing":
https://www.lds.org/general-conference/2009/04/honorably-hold-a-name-and-standing

Dallin H. Oaks, "Taking upon Us the Name of Jesus Christ":
http://www.lds.org/general-conference/print/1985/04/taking-upon-us-the-name-of-jesus-christ?lang=eng

Learning to Understand Symbols

Because of the sacred nature of the ordinances performed in the temple there is very little written about learning through the symbolic representations in the temple ceremonies. There are two ordinances, however, that are public and viewable by all who attend. Those are baptism and the sacrament. Both of these ordinances are performed with prayers that are repeated word for word and performances that are specifically followed each and every time. Because both of these ordinances involve symbols, much can be learned of how ideas are communicated through symbols.

In many ways we are all very familiar with communication through symbols. The words you are reading are made up of 26 letters combined into words and sentences following conventions of spelling and grammar. These same ideas could be communicated using the same alphabet but with different spelling and grammar conventions in Spanish or French, for example. In fact, these same ideas could be communicated using very different Japanese characters that are organized according to conventions of grammar and that are analogous to spelling. The point is, we use symbols to communicate deeper truths that exist regardless of the language we choose to employ when communicating.

Consider baptism as a symbolic communication. The Lord has instructed us about the symbolic meaning of baptism. For example, through Joseph Smith the Lord says in D&C 128:

  12 Herein is glory and honor, and immortality and eternal life—The ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other; to be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead in coming forth out of their graves; hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead.
  13 Consequently, the baptismal font was instituted as a similitude of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another—that which is earthly conforming to that which is heavenly ...

We know from these verses, and other scripture, that we will all die and be buried in the grave. We also know that we will all be resurrected with our spirits clothed in bodies of flesh and bone. These ideas can be communicated in words. They can also be communicated by considering the baptismal font to be in similitude of the grave. As we step into the water and are immersed we are going through a process that is in likeness of death, burial and resurrection. In essence, we can write the words, "You will one day die, be buried in the grave, and come forth in the resurrection through the gift of Jesus Christ and according to the plan of the Father. The Holy Ghost will testify of this." Or, we can perform the ordinance of baptism and ponder the meaning of the symbols. The Holy Ghost will teach us the truth of the message of baptism as we ponder the symbols in connection with the words of scripture that teach us the same meaning as what the ordinance portrays.

There is a key difference between reading the words and submitting to the ordinance. The words of scripture are like theory. They describe things that other people have come to know and understand. They point the way to what we need to learn. The ordinance, on the other hand, is an experiential role-play of eternally significant truths. And, because the symbols can only be understood in a personal way through the Holy Ghost, there is personal revelation involved in learning through the symbols of priesthood ordinances. Even if you read descriptions of the symbols in ordinances, they are not yours until you prayerfully ponder, with scriptures in mind, the symbolic representations for yourself and then receive the witness of the Holy Ghost.

Similarly, the sacrament employs symbols of bread and wine (or water in our current practice). There are numerous scriptures that help us understand what is being communicated by bread and wine (water) that is blessed by priests and consumed by followers of Jesus Christ in obedience to the commandment of the Father. Again, the Holy Ghost testifies of the truths being communicated. One example of what the scriptures teach is in the JST of Mark 14:

  20 And as they did eat, Jesus took bread and blessed it, and brake, and gave to them, and said, Take it, and eat.
  21 Behold, this is for you to do in remembrance of my body; for as oft as ye do this ye will remember this hour that I was with you.
  22 And he took the cup, and when he had given thanks, he gave it to them; and they all drank of it.
  23 And he said unto them, This is in remembrance of my blood which is shed for many, and the new testament which I give unto you; for of me ye shall bear record unto all the world.
  24 And as oft as ye do this ordinance, ye will remember me in this hour that I was with you and drank with you of this cup, even the last time in my ministry.

As I tried to do with baptism, we could write a sentence or consider the symbol in an ordinance that communicates the same idea. For example, we could write, "I remember that Jesus Christ lived bodily among mortals and showed himself embodied again as a resurrected being in obedience to the commandments of the Father and as testified by the Holy Ghost." Or, we could partake of bread that has been blessed and sanctified by priests in accordance with the commandments of the Father and as witnessed by the Holy Ghost. Either way, we communicate a fundamental gospel truth. But, there is a personal experiential aspect to the sacrament. And, the truth is learned in a deeper, more meaningful, way as the Holy Ghost teaches us by means of the symbols of the priesthood ordinance of the sacrament.

There is so much more to learn than the simple examples I have given here. I plan to continue to ponder the symbols of these ordinances in order to learn more about the mission of Jesus Christ. By doing so I hope to be more obedient to my Father in Heaven and to enjoy the inspiration of the Holy Ghost in greater abundance. I have also found that this approach to learning through the symbols presented in temple ordinances leads to insights about Jesus Christ and the plan of salvation. As we ponder the symbols associated with priesthood ordinances, the Holy Ghost teaches us in very personal and powerful ways. Eternal truths are no longer theory expressed in words, they are reality learned through the power of the Holy Ghost and the experiential learning of priesthood ordinances.

The Letter Killeth, but the Spirit Giveth Life

I was reading this morning and 2 Corinthians 3: 3-6 was referenced. These are wonderful verses that relate very nicely to my recent post about grace. Here are the verses:

  3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
  4 And such trust have we through Christ to God-ward:
  5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
  6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

Verse 3 includes a reference to Jeremiah 31: 33-34 about which I have previously written. Paul is referring to these verses:

  33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
  34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Jeremiah prophesied that the day would come when our iniquity would be forgiven and the Lord would remember our sin no more.  Paul explains that the fulfillment of this prophecy is in Jesus Christ. In particular, it is through Christ that we can have trust in God with regards to this wonderful promise. It is important, though, to understand how this works. Verse 5 of 2 Corinthians 3 is critical to our understanding.

Notice the use of the word "sufficient" in verse 5. While there are many things that are necessary for us to do, there is nothing we can do that is sufficient, of ourselves, to merit forgiveness of sins. No matter how many times we are nice to others, hold family night, pray, read scriptures, repent, etc., we do not merit forgiveness of our sins. We are not sufficient of ourselves. Rather, as Paul asserts in verse 5, the sufficiency is of God. In particular, Jesus Christ is the sufficient reason that our sins can be forgiven and that God will remember them no more.

Verse 6 goes on to explain that the letter killeth, but the spirit giveth life. Consider this. If I were to make a list of everything that I think I should do, it would be paralyzingly long. We have been counseled to read scriptures daily, pray morning, noon and night (individually and as a family), attend church meetings, attend the temple regularly, do genealogy work, participate in name extraction, serve in the community, have family home evening every week, etc. If we think that our actions, if they are good enough, are sufficient for our sins to be forgiven, then this list will be the death of us. Every one of us will, at some point, miss a day of scripture study, attend the temple less frequently than we otherwise might, miss a week of family home evening, or miss some other periodic observance. Then, because we didn't meet the letter of the law, we would be condemned. Fortunately, the letter is not the sufficient cause of our sins being forgiven. It is the spirit that gives life. And, it is the spirit that is promised to all who repent and are baptized in Jesus' name.

The things we do are manifestations of our desires for God. Prayer is communication from us to God. The scriptures are the voice of God to us. The temple is where we commune with God and receive individual instruction through the spirit. Consider scripture study as a specific example. If we think that reading 3 pages a day (or 15 minutes or 2 chapters) is sufficient to earn forgiveness we will fail. There will be a day when we miss our quota, and then we would be lost. If we, instead, understand that Jesus Christ is the sufficient reason for our forgiveness when we repent and are baptized, then we read the scriptures to hear the voice of God. Then, we will miss the sound of that voice on days when we miss reading the scriptures. We will recognize that we feel better when we have God's voice in our lives and we will repent and our scripture study will grow, just as the quality of conversation grows when a friendship deepens. God loves us. He sent his only begotten Son to atone for our sins. Jesus is the sufficient reason that our sins will be forgiven. We try to do better because he first loved us and we want to abide in that love.

Temple and Morning Light

I was walking up to the temple one morning just as the sun was lighting up Rock Canyon in the background.  I stopped and snapped this picture because I love the imagery of light.  The morning light breaking over the temple as I walked up the hill just made me stop and contemplate.  Two verses of scripture come together to give meaning to this image:

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. - John 8: 12

For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house. - D&C 110: 7

Because the temple has been a key to my journey to know my Savior, Jesus Christ, I see it as a place where the Light of Christ is visible.  We walk in the light as the Lord is manifest to us in the temple.  I see the temple as a symbol of the Lord being among us.  I see light as a symbol of the learning that is available as we turn to the Lord through scripture study and temple worship.