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About Urloony

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  1. I just had my first 15 minute discussion with our ward Sister Missionaries over the phone. I think it worked as well as could be expected. Keeping it short and to the point has its advantages. The benefit of having Sister Missionaries of course is that the adhere so strongly to their mantra.
  2. You're more correct than you think. History is replete with "hijacked" symbolism, the swastika being a prime example. Now that Godwin's law is in full effect, my aim is to point to historic examples of symbolic interpretation, not necessarily those chosen on a whim. Absolutely, we do it all the time. No one is saying "you're wrong" for interpreting the cross or any symbol in a particular way. I'm simply suggesting that there are meanings for symbols that may not have been considered. In Reed's article that was linked earlier, he mentions a story of missionaries teaching a family t
  3. You're right about trying to avoid politics, and I will try to do the same. My analogy is attempting to point out that the current destruction of US monuments is based upon one perspective of what a particular statue or symbol represents (religious symbols are now also under attack). Opponents to the destruction of those monuments would disagree with the reasoning of the vandals and argue a different symbolic meaning for those statues and symbols. One symbol, two opposite interpretations, with the potential of both interpretations being correct.
  4. Many of our critics accuse of us of being unchristian because some of our buildings and temples have pentagrams. Are they right? After all, the pentagram is a symbol of Satanism.
  5. An important consideration for any symbol is its interpretation. There isn't going to be just one interpretation. My contention from the start of this thread, is that our cultural shunning of the cross as a symbol, and as outlined by Reed's article, is based upon only one accepted LDS interpretation of the cross, that of suffering. The cross as a symbol also represents the resurrection, eternal life, and the living Christ (the bare cross). As LDS people, we have a significant amount of symbolism in our temple worship. Society, as a whole, has lost site of the purpose of symbols and their
  6. Wow, this is excellent. This article encapsulates exactly what I've been suspecting. I plan to pick up his book, as I'm curious to examine more of the historic details. It's not surprising to read of the actions of the missionaries or the attitudes of some LDS members toward those of other faiths who recognize the cross as a symbol to be worn. The many aspects of LDS "cultural theology" are not to be underestimated in their threat to our relationships with those of other faiths.
  7. I will grant any amount of significance to the symbolic presence of the cross within the temple. I concur completely as to its depth of meaning within the temple and the accompanying covenants. This is beside the point. Now we come to it. I think this is the sentiment of some members within the church, that I think points in part, to the cultural influence on our church's non-use of the symbol of the cross (I'm speaking to the physical manifestation of the emblem common in mainstream Christianity, not its symbolic use in the temple or sacrament hymns). The perceived hypocrisy of
  8. One of the most universal symbols of Christianity is the cross. I think that the cultural/doctrinal shift away from the cross as a symbol is based upon a limited interpretation of the symbol. I think that that interpretation has formed a bias within our membership that has lead to limited understanding of the symbol, its history, and its array of different meanings. I am not promoting the notion that the cross should be a symbol on display in our chapels, but rather discussing the reasons the shift away from the cross as a symbol occurred. We are witnessing a similar cultural shift current
  9. Yes, it's connection to the temple has been discussed. I'm not sure what you're referencing with regard to the sacrament hymns. Surely the cross is part of our theology, that's not the discussion. If a member were to start wearing a cross to church regularly, it would not go unnoticed. To be honest, I think it's even possible it might lead to eventual discussion with a church leader or the Bishop. If my hypothetical situation is correct, what is it that prompts the questions about whether wearing a cross to church or even displaying one in your home is appropriate? My contention is that
  10. I saw it. 😃 The prayer is not part of Blue Lodge Freemasonry rites, it’s a funeral prayer. Also, I’m not sure how one extrapolates that the Celestial Lodge above is reserved for those who don’t accept Christ from the reading of that prayer. In Freemasonry, the Celestial Lodge above is a symbol of heaven for all Freemasons regardless of their faith. The book of scripture found on the altar of a lodge is dependent upon the faith of the members who attend. In the West, typically it’s the Bible. If a lodge’s membership is Buddhist, Muslim, or Jewish the scripture would be different. A
  11. I completely agree that the square and compass are ancient symbols. Some Freemasons contend that the craft is as old as time, dating back at least to Noah and perhaps even earlier. Some might argue as far back as Adam. This is not necessarily so, but speaks to your point of their antiquity. The square and compass also appear in Facsimile No. 2, figure 7, "...revealing through the heavens the grand Key-words of the Priesthood." What's even more interesting is that this portion of the hypocephalus was not restored by Joseph Smith, but appears as he found it and date to at least 500 BC. T
  12. This is fascinating, I was unaware of this. I'll check out Bradley's book. Freemasonry, like the temple uses symbolism to teach principles. The similarities between the two go far beyond the square and compass, and it is clear Joseph Smith deliberately and irrefutably chose to incorporate parts of Freemasonry into the temple endowment. The bigger question is why are there so many specific similarities? It's possible that this was part of a restoration of something much older than either the modern temple or Freemasonry and has been brought forth in its fullness as the temple endowm
  13. This is a nice sentiment, but there is nothing in Blue Lodge Freemasonry that teaches this. As a Freemasons, Joseph Smith and several other church leaders formed the Nauvoo lodge in 1842. Shortly thereafter the temple endowment (as we know it) was introduced. There were earlier endowments in the 1830's in Kirtland, but these were not the fully realized forms of the endowment that were brought to Salt Lake.
  14. This is a very interesting discovery and one that clearly connects to the temple. The clothing worn by the candidate during a masonic degree does bear a resemblance to temple garments however, there is no stitching in masonic clothing. This Egyptian find resembles temple garments far more than the clothing in a masonic degree. A good friend of mine and I are both Past Masters of our lodge and endowed members of the church. We often discuss the similarities and deeper meanings of both the endowment and masonic degrees. Having experienced both degree work and the endowment on a regular ba
  15. That's interesting. Even as a convert, I never wore the cross on my person. We would make crosses out of palm branches at Easter which is a typical tradition among many Protestant churches. From a historical LDS standpoint the cross was prominently worn by many 19th century saints. The cross as a symbol of Christianity existed prior to the 4th century and is present as early as the 2nd century AD.
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