Does Lds Doctrine Contradict The Book Of Mormon?

[JarMan]

Why doesn't the Book of Mormon give us sufficient instructions for exaltation? There are a lot of family dynamics in the Book of Mormon but no discussion of eternal marriage or eternal families. Nothing about the endowment. Or temple work for the dead. The LDS concept of exaltation, meaning attaining the highest degree in the celestial kingdom and all of the promises of the temple, isn't spelled out either. Why is such vital doctrine absent from the cornerstone of our religion that contains the fullness of the gospel?

I know the critical answer is essentially that Joseph Smith didn't invent those concepts until later. But I'm interested in hearing the apologetic answer, too.

[Storm Rider]

To be the answer is found in identifying the stated purpose of the Book of Mormon. Does the Book of Mormon fulfill its purpose without including a full dissertation on all truths, ordinances, principles? Yes, it does.

[Damien the Leper]

Probably because the persons in the BoM would not have been familiar with current LDS temple practice.

[Alan]

Why doesn't the Book of Mormon give us sufficient instructions for exaltation? There are a lot of family dynamics in the Book of Mormon but no discussion of eternal marriage or eternal families. Nothing about the endowment. Or temple work for the dead. The LDS concept of exaltation, meaning attaining the highest degree in the celestial kingdom and all of the promises of the temple, isn't spelled out either. Why is such vital doctrine absent from the cornerstone of our religion that contains the fullness of the gospel?

I know the critical answer is essentially that Joseph Smith didn't invent those concepts until later. But I'm interested in hearing the apologetic answer, too.

Actually, it is Mormon doctrine that all that is really required in this life for exaltation is faith in Christ (note faith, rather than just belief), repentance (which is a lifestyle not a one time event), baptism, the gift of the Holy Ghost, and to endure to the end (meaning staying in the kingdom).

That's it. Nothing else is required. So long as we are on that path we will arrive at our destination in the end.

Edited July 4, 2013 by Alan

[canard78]

Because the Book of Mormon contains the purity of the gospel. It's a series of parables for life (whether the events and characters are historical or not).

The Book of Mormon tells us how "to be" - the D&C/PoGP and temple experience tell us how to become and why we should. Companion pieces.

Assuming the Nephites are historical, it's unlikely their temple experience looked anything like our temple experience. That doesn't really matter very much to me. The merit I find in the temple is not based on it being ancient but on it being a parable that teaches me correct principles. The temple and eternal promises don't need to be 'from the origins of time.' Elder Uchtdorf's teaching symbols (planes) aren't but they teach good principles about the gospel.

It possible that Christ gave the nephites in 3 Nephi an endowment experience, which is why it's too sacred to speak of. Obviously without having the written record of the sacred events we've no way of knowing.

[Jude2]

As I understand it Joseph and Oliver would be translating along when they would come upon a thought or concept in the Book of Mormon for which they felt the need for clarification. They would go out into the woods to pray and further light and knowledge would rain down upon them. An example would be when they asked about baptism and lo there was John the Baptist.

Alma 13 is packed with a lot of doctrine concerning the priesthood

“…high priesthood being after the order of his Son, which order was from the foundation of the world…being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end….Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God…”

I can see Joseph looking up and saying 'what garments?'

In 4th Nephi there are a number of different doctrines.

Law of consecration

1, And they had all things common among them…

2 Priesthood

….and did truly repent of their sins, were baptized in the name of Jesus; and they did also receive the Holy Ghost…..they did heal the sick, and raise the dead,

3 Plural marriage

" ….The people of Nephi …. did multiply exceedingly fast…. And they were married, and given in marriage.."

4, Temple ordinances

"….and were blessed according to the multitude of the promises which the Lord had made unto them. And they did not walk any more after the performances and ordinances of the law of Moses; but they did walk after the commandments which they had received from their Lord and their God,"

In Mosiah 15 there are a few hints of doctrine which Joseph would later develop into full blown doctrines.

"Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed? Behold I say unto you, that whosoever has heard the words of the prophets, ….all those who have hearkened unto their words, ….and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God." (meaning celestial kingdom and exaltation)

"… For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. …..And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord." (meaning temple work for the dead)

Ya just have to know what you're looking at and realize Joseph asked questions and then his knowledge was expanded.

[teddyaware]

Why doesn't the Book of Mormon give us sufficient instructions for exaltation? There are a lot of family dynamics in the Book of Mormon but no discussion of eternal marriage or eternal families. Nothing about the endowment. Or temple work for the dead. The LDS concept of exaltation, meaning attaining the highest degree in the celestial kingdom and all of the promises of the temple, isn't spelled out either. Why is such vital doctrine absent from the cornerstone of our religion that contains the fullness of the gospel?

I know the critical answer is essentially that Joseph Smith didn't invent those concepts until later. But I'm interested in hearing the apologetic answer, too.

I am often surprised when I hear members of the Church ask your question. The Book of Mormon itself makes it perfectly clear that the Book of Mormon, as we have it today (the portion of the plates that have only been translated thus far), contains the "lesser part" of the teachings of the Savior to the Nephites. Mormon himself testified that he was about to include the greater portion of the Saviour's teachings to the Nephites in his abridgement, but was forbidden of the Lord to do so by direct revelation. In that revelation, the Lord made it plainly understood to Mormon that he was only to write the lesser part of the Christ's teachings to the Nephites.

Mormon tells us that the Lord revealed "all things" to the Nephites during his ministry in ancient America, but that we gentiles would not be permitted to receive this greater knowledge until our faith had been tried, that test being to see if we gentiles would accept and embrace the abridged portion of the Book of Mormon that would not contain the greater teachings he disclosed to the Nephites. And so we read...

6 And now there cannot be written in this book even a hundredth part of the things which Jesus did truly teach unto the people;

7 But behold the plates of Nephi do contain the more part of the things which he taught the people.

8 And these things have I written, which are a lesser part of the things which he taught the people; and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken.

9 And when they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them.

10 And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation.

11 Behold, I was about to write them, all which were engraven upon the plates of Nephi, but the Lord forbade it, saying: I will try the faith of my people.

12 Therefore I, Mormon, do write the things which have been commanded me of the Lord. And now I, Mormon, make an end of my sayings, and proceed to write the things which have been commanded me. (3 Nephi 26)

Edited July 4, 2013 by teddyaware

[Kevin Christensen]

Why doesn't the Book of Mormon give us sufficient instructions for exaltation? There are a lot of family dynamics in the Book of Mormon but no discussion of eternal marriage or eternal families. Nothing about the endowment. Or temple work for the dead. The LDS concept of exaltation, meaning attaining the highest degree in the celestial kingdom and all of the promises of the temple, isn't spelled out either. Why is such vital doctrine absent from the cornerstone of our religion that contains the fullness of the gospel?

I know the critical answer is essentially that Joseph Smith didn't invent those concepts until later. But I'm interested in hearing the apologetic answer, too.

As Jude points out here, and as John Welch and others have been trying to point out for years, the Book of Mormon is stuffed wth information about temples. It's a matter of comprehending what you are looking at.

This little essay by Welch was a small beginning:

http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=840

Which led to this:

http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=840

I've even pointed out a few things here and there, such as this:

The most obvious aspect of the temple in Jerusalem involved the levels of sacredness, increasing from the inner court to the holy place and to the holy of holies. According to Mircea Eliade, the three parts of the temple at Jerusalem correspond to the three cosmic regions. The lower court represents the lower regions ("Sheol," the abode of the dead), the holy place represents the earth, and the holy of holies represents heaven. The temple is always the meeting point of heaven, earth, and the world of the dead.³⁶ Lehi's cosmology saw the world in these three realms (heaven, 1 Nephi 1:8; the earth, 1 Nephi 1:14; and the realm of the dead, 2 Nephi 1:14). King Benjamin, speaking from his temple, also sees the cosmos in terms of heaven, the earth, and the realm of the dead (Mosiah 2:25, 26, 41), with entrance into God's presence as the ultimate joyous state (Mosiah 2:41). Considering 3 Nephi as a whole, we can also find these three distinct levels of sacredness: (1) darkness/separation (3 Nephi 8–10), (2) preparation/initiation (3 Nephi 11:1–17:23; 18:1–37; 19:13; 20:1–28:12), (3) apotheosis/at-one-ment (3 Nephi 17:24; 18:36–39; 19:14, 25–31; 28:10–18).

http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=35

Earlier, prompted by reading Welch, and making comparisons with Eliade's The Myth of Eternal Return: or Cosmos and History, I put together this:

The 3 Nephi experience follows the pattern of Old World Forty-Day writings, a distinguishing feature of which is an organic structure of rites and ordinances. The original sense of "perfect - telios" as in "Be ye therefore perfect (Matthew 5:48 and 3 Nephi 12:48), "has long been associated with becoming initiated into the great mysteries."⁸⁵ The Nephites were gathered at the temple in a covenantal context.

Thou . . . shalt perform unto the Lord thine oaths; But verily, verily, I say unto you, swear not at all. . . . But let your communication be yea, yea, Nay, nay. (3 Nephi 12:33-34, 37)

Some aspects of the Nephite experience are shrouded in secrecy.

And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard. (3 Nephi 28:14)

Worthiness was very important.

And it was the more righteous part of the people who were saved. (3 Nephi 10:12)

Ye shall not suffer any one knowingly to partake of my flesh and blood unworthily. (3 Nephi 18:28)

This is all a very solemn and holy occasion with somber responsibilities:

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (3 Nephi 14:6)

Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. (3 Nephi 12:13)

The Nephites were charged to keep several command-ments:

Sacrifice of a broken heart and contrite spirit (3 Nephi 9:20)

Obedience (3 Nephi 12:20)

Gospel (3 Nephi 12:31-34; 14:12)

Charge to avoid evil speaking (3 Nephi 12:22)

Chastity (3 Nephi 12:27-32)

Consecration (3 Nephi 13:33; 3 Nephi 26:19; 4 Nephi 1:3)

The Nephite initiation included two levels of priesthood ordinations.

And the Lord said unto him: I give unto you power that ye shall baptize this people. . . . And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. (3 Nephi 11:21-22)

The disciples bare record that he gave them power to give the Holy Ghost. (3 Nephi 18:37)

The Nephites are warned against Satan:

Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him. (3 Nephi 18:15; also 2 Nephi 2:29)

There are warnings against false prophets (3 Nephi 14:15-23; also consider Korihor, Sherem, Nehor, Isabel, Gadianton, and Zeezrom as types).

Prayers and Prayer Circles.

After this manner therefore pray ye. (3 Nephi 13:9)

Jesus stood in the midst. . . . Angels descend[ed] out of heaven . . . and encircled those little ones about, . . . and the angels did minister unto them.⁸⁶ (3 Nephi 17:12, 24)

The climax and purpose of the rites point to deification.

And ye shall sit down in the kingdom of my Father; yea, and your joy shall be full, even as the Father has given me fulness of joy; and ye shall be even as I am [perhaps I AM], and I am even as the Father; and the Father and I are one. (3 Nephi 28:10)

By this time the Latter-day Saint reader of 3 Nephi may also begin to see increased significance in the frequent mention of white robes and garments throughout 3 Nephi (11:8; 19:25; 27:19), as well as the Lord's invitation to "thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel [i.e., a true messenger]" (3 Nephi 11:14), or when "he touched with his hand the disciples whom he had chosen, one by one, . . . and he spake unto them as he touched them" (3 Nephi 18:36) or when the Lord's voice was heard to say, "Behold, mine arm of mercy is extended towards you" (3 Nephi 9:14).

Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh receiveth; and unto him that knocketh, it shall be opened. (3 Nephi 27:29)

I rejoice in the day when my mortal shall put on immortality, and I shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed. There is a place prepared for you in the mansions of my Father. (Enos 1:27)

http://maxwellinstitute.byu.edu/publications/review/?vol=2&num=1&id=48

Margaret Barker has been helping the Christian world see the centrality of the Temple in Christianity:

See http://www.margaretbarker.com/Papers/default.htm

And not surprisingly, everything she writes has relevance to LDS scripture and temple worship. The Archbishop of Canterbury awarded her a Doctorate based on her Temple Themes in Christian Worship.

FWIW

Kevin Christensen

Bethel Park, PA

http://maxwellinstitute.byu.edu/publications/review/?vol=2&num=1&id=48 http://maxwellinstitute.byu.edu/publications/review/?vol=2&num=1&id=48

[smac97]

Does Lds Doctrine Contradict The Book Of Mormon?

No.

Why doesn't the Book of Mormon give us sufficient instructions for exaltation?

One might as well ask "Why doesn't 2 Nephi 2:25 give us sufficient instructions for exaltation?" The Book of Mormon is not the sole source of revelation. Joseph Smith aptly described it as the "keystone of our religion." In architecture, a keystone alone, without stones surrounding it, is insufficient to build an arch or vault. So it is with The Book of Mormon. It is not intended to be read in isolation and in the absence of all other scripture and modern revelation, any more than 2 Nephi 2:25 is intended to be read in isolation.

There are a lot of family dynamics in the Book of Mormon but no discussion of eternal marriage or eternal families. Nothing about the endowment. Or temple work for the dead. The LDS concept of exaltation, meaning attaining the highest degree in the celestial kingdom and all of the promises of the temple, isn't spelled out either. Why is such vital doctrine absent from the cornerstone of our religion that contains the fullness of the gospel?

The temple, and temple-related themes, are found throughout The Book of Mormon (see, e.g. here, here, and here).

Christ, and Christ-related themes, are found throughout The Book of Mormon.

Implications necessary to appreciate and accept temple worship are found in the existence and provenance of The Book of Mormon (if the book is what it claims to be, then Joseph Smith was a prophet, ergo his other revelations - including those about the temple - are also what they claim to be).

I know the critical answer is essentially that Joseph Smith didn't invent those concepts until later. But I'm interested in hearing the apologetic answer, too.

I had a friend on my mission who spent most of his scripture study pouring over the scriptures and marking them up with color codes to denote temple-related themes. You'd be amazed how marked up is Book of Mormon was.

Thanks,

-Smac

[canard78]

As Jude points out here, and as John Welch and others have been trying to point out for years, the Book of Mormon is stuffed wth information about temples. It's a matter of comprehending what you are looking at.

This little essay by Welch was a small beginning:

http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=840

Which led to this:

http://maxwellinstitute.byu.edu/publications/books/?bookid=71&chapid=840

I've even pointed out a few things here and there, such as this:

http://maxwellinstitute.byu.edu/publications/books/?bookid=2&chapid=35

Earlier, prompted by reading Welch, and making comparisons with Eliade's The Myth of Eternal Return: or Cosmos and History, I put together this:

The 3 Nephi experience follows the pattern of Old World Forty-Day writings, a distinguishing feature of which is an organic structure of rites and ordinances. The original sense of "perfect - telios" as in "Be ye therefore perfect (Matthew 5:48 and 3 Nephi 12:48), "has long been associated with becoming initiated into the great mysteries."⁸⁵ The Nephites were gathered at the temple in a covenantal context.

Thou . . . shalt perform unto the Lord thine oaths; But verily, verily, I say unto you, swear not at all. . . . But let your communication be yea, yea, Nay, nay. (3 Nephi 12:33-34, 37)

Some aspects of the Nephite experience are shrouded in secrecy.

And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard. (3 Nephi 28:14)

Worthiness was very important.

And it was the more righteous part of the people who were saved. (3 Nephi 10:12)

Ye shall not suffer any one knowingly to partake of my flesh and blood unworthily. (3 Nephi 18:28)

This is all a very solemn and holy occasion with somber responsibilities:

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (3 Nephi 14:6)

Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. (3 Nephi 12:13)

The Nephites were charged to keep several command-ments:

Sacrifice of a broken heart and contrite spirit (3 Nephi 9:20)

Obedience (3 Nephi 12:20)

Gospel (3 Nephi 12:31-34; 14:12)

Charge to avoid evil speaking (3 Nephi 12:22)

Chastity (3 Nephi 12:27-32)

Consecration (3 Nephi 13:33; 3 Nephi 26:19; 4 Nephi 1:3)

The Nephite initiation included two levels of priesthood ordinations.

And the Lord said unto him: I give unto you power that ye shall baptize this people. . . . And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. (3 Nephi 11:21-22)

The disciples bare record that he gave them power to give the Holy Ghost. (3 Nephi 18:37)

The Nephites are warned against Satan:

Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him. (3 Nephi 18:15; also 2 Nephi 2:29)

There are warnings against false prophets (3 Nephi 14:15-23; also consider Korihor, Sherem, Nehor, Isabel, Gadianton, and Zeezrom as types).

Prayers and Prayer Circles.

After this manner therefore pray ye. (3 Nephi 13:9)

Jesus stood in the midst. . . . Angels descend[ed] out of heaven . . . and encircled those little ones about, . . . and the angels did minister unto them.⁸⁶ (3 Nephi 17:12, 24)

The climax and purpose of the rites point to deification.

And ye shall sit down in the kingdom of my Father; yea, and your joy shall be full, even as the Father has given me fulness of joy; and ye shall be even as I am [perhaps I AM], and I am even as the Father; and the Father and I are one. (3 Nephi 28:10)

By this time the Latter-day Saint reader of 3 Nephi may also begin to see increased significance in the frequent mention of white robes and garments throughout 3 Nephi (11:8; 19:25; 27:19), as well as the Lord's invitation to "thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel [i.e., a true messenger]" (3 Nephi 11:14), or when "he touched with his hand the disciples whom he had chosen, one by one, . . . and he spake unto them as he touched them" (3 Nephi 18:36) or when the Lord's voice was heard to say, "Behold, mine arm of mercy is extended towards you" (3 Nephi 9:14).

Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh receiveth; and unto him that knocketh, it shall be opened. (3 Nephi 27:29)

I rejoice in the day when my mortal shall put on immortality, and I shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed. There is a place prepared for you in the mansions of my Father. (Enos 1:27)

http://maxwellinstitute.byu.edu/publications/review/?vol=2&num=1&id=48

Margaret Barker has been helping the Christian world see the centrality of the Temple in Christianity:

See http://www.margaretbarker.com/Papers/default.htm

And not surprisingly, everything she writes has relevance to LDS scripture and temple worship. The Archbishop of Canterbury awarded her a Doctorate based on her Temple Themes in Christian Worship.

FWIW

Kevin Christensen

Bethel Park, PA

http://maxwellinstitute.byu.edu/publications/review/?vol=2&num=1&id=48 http://maxwellinstitute.byu.edu/publications/review/?vol=2&num=1&id=48

Bravo sir! Very impressive.

[Damien the Leper]

As Jude points out here, and as John Welch and others have been trying to point out for years, the Book of Mormon is stuffed wth information about temples. It's a matter of comprehending what you are looking at.

This little essay by Welch was a small beginning:

http://maxwellinstit...d=71&chapid=840

Which led to this:

http://maxwellinstit...d=71&chapid=840

I've even pointed out a few things here and there, such as this:

http://maxwellinstit...kid=2&chapid=35

Earlier, prompted by reading Welch, and making comparisons with Eliade's The Myth of Eternal Return: or Cosmos and History, I put together this:

The 3 Nephi experience follows the pattern of Old World Forty-Day writings, a distinguishing feature of which is an organic structure of rites and ordinances. The original sense of "perfect - telios" as in "Be ye therefore perfect (Matthew 5:48 and 3 Nephi 12:48), "has long been associated with becoming initiated into the great mysteries."⁸⁵ The Nephites were gathered at the temple in a covenantal context.

Thou . . . shalt perform unto the Lord thine oaths; But verily, verily, I say unto you, swear not at all. . . . But let your communication be yea, yea, Nay, nay. (3 Nephi 12:33-34, 37)

Some aspects of the Nephite experience are shrouded in secrecy.

And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard. (3 Nephi 28:14)

Worthiness was very important.

And it was the more righteous part of the people who were saved. (3 Nephi 10:12)

Ye shall not suffer any one knowingly to partake of my flesh and blood unworthily. (3 Nephi 18:28)

This is all a very solemn and holy occasion with somber responsibilities:

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (3 Nephi 14:6)

Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. (3 Nephi 12:13)

The Nephites were charged to keep several command-ments:

Sacrifice of a broken heart and contrite spirit (3 Nephi 9:20)

Obedience (3 Nephi 12:20)

Gospel (3 Nephi 12:31-34; 14:12)

Charge to avoid evil speaking (3 Nephi 12:22)

Chastity (3 Nephi 12:27-32)

Consecration (3 Nephi 13:33; 3 Nephi 26:19; 4 Nephi 1:3)

The Nephite initiation included two levels of priesthood ordinations.

And the Lord said unto him: I give unto you power that ye shall baptize this people. . . . And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. (3 Nephi 11:21-22)

The disciples bare record that he gave them power to give the Holy Ghost. (3 Nephi 18:37)

The Nephites are warned against Satan:

Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him. (3 Nephi 18:15; also 2 Nephi 2:29)

There are warnings against false prophets (3 Nephi 14:15-23; also consider Korihor, Sherem, Nehor, Isabel, Gadianton, and Zeezrom as types).

Prayers and Prayer Circles.

After this manner therefore pray ye. (3 Nephi 13:9)

Jesus stood in the midst. . . . Angels descend[ed] out of heaven . . . and encircled those little ones about, . . . and the angels did minister unto them.⁸⁶ (3 Nephi 17:12, 24)

The climax and purpose of the rites point to deification.

And ye shall sit down in the kingdom of my Father; yea, and your joy shall be full, even as the Father has given me fulness of joy; and ye shall be even as I am [perhaps I AM], and I am even as the Father; and the Father and I are one. (3 Nephi 28:10)

By this time the Latter-day Saint reader of 3 Nephi may also begin to see increased significance in the frequent mention of white robes and garments throughout 3 Nephi (11:8; 19:25; 27:19), as well as the Lord's invitation to "thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel [i.e., a true messenger]" (3 Nephi 11:14), or when "he touched with his hand the disciples whom he had chosen, one by one, . . . and he spake unto them as he touched them" (3 Nephi 18:36) or when the Lord's voice was heard to say, "Behold, mine arm of mercy is extended towards you" (3 Nephi 9:14).

Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh receiveth; and unto him that knocketh, it shall be opened. (3 Nephi 27:29)

I rejoice in the day when my mortal shall put on immortality, and I shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed. There is a place prepared for you in the mansions of my Father. (Enos 1:27)

http://maxwellinstit...l=2&num=1&id=48

Margaret Barker has been helping the Christian world see the centrality of the Temple in Christianity:

See http://www.margaretb...ers/default.htm

And not surprisingly, everything she writes has relevance to LDS scripture and temple worship. The Archbishop of Canterbury awarded her a Doctorate based on her Temple Themes in Christian Worship.

FWIW

Kevin Christensen

Bethel Park, PA

http://maxwellinstit...l=2&num=1&id=48 http://maxwellinstit...l=2&num=1&id=48

I hate you. Is there any way you can transfer your knowledge onto my flash drive? Or can I borrow you from your life so I can get through school?

[Tacenda]

Kevin are any of these scriptures found verbatim or similar in the bible?

[Bikeemikey]

Implications necessary to appreciate and accept temple worship are found in the existence and provenance of The Book of Mormon (if the book is what it claims to be, then Joseph Smith was a prophet, ergo his other revelations - including those about the temple - are also what they claim to be).

Thanks,

-Smac

This is just utterly terrible logic and rests on the notion of infallibility - once a prophet gets one thing right they must get everything right.

[teddyaware]

This is just utterly terrible logic and rests on the notion of infallibility - once a prophet gets one thing right they must get everything right.

It's may not be perfect logic, but to say it's "utterly terrible logic" is utterly hyperbolic. By the way, I've heard more than one General Authority assert the truthfulness of the whole of the restoration sinks or swims on the divine authenticity of the Book of Mormon.

[Damien the Leper]

It's may not be perfect logic, but to say it's "utterly terrible logic" is utterly hyperbolic. By the way, I've heard more than one General Authority assert the truthfulness of the whole of the restoration sinks or swims on the divine authenticity of the Book of Mormon.

Now that is ridiculously hyperbolic. Scripture must stand on its own.

[teddyaware]

Now that is ridiculously hyperbolic. Scripture must stand on its own.

I've heard several General Authorities throughout the years state words to the effect that if the Book of Mormon is true, then it's very likely the rest of the Restored Gospel is true. That is not at all a ridiculous statement; it makes good, though not perfect sense. The Restoration sinking or swimming on the truthfulness of the Book of Mormon is one of the reasons why it's called the keystone of the Restoration -- cause the Book of Mormon to fall and the whole of the rest of the Restoration of the Gospel in these latter-days comes falling down. By the way, that first sentence of yours could rightly be said to be a hyperbolic response to my reasonable defense of smac97's post. All the best...

[Damien the Leper]

I've heard several General Authorities throughout the years state words to the effect that if the Book of Mormon is true, then it's very likely the rest of the Restored Gospel is true. That is not at all a ridiculous statement; it makes good, though not perfect sense. The Restoration sinking or swimming on the truthfulness of the Book of Mormon is one of the reasons why it's called the keystone of the Restoration -- cause the Book of Mormon to fall and the whole of the rest of the Restoration of the Gospel in these latter-days comes falling down. By the way, that first sentence of yours could rightly be said to be a hyperbolic response to my reasonable defense of smac97's post. All the best...

Actually, I think I misread what you said. Your reasoning is good. Without the BoM, not even modern revelation could sustain the LDS church. Sorry about that.

[teddyaware]

As Jude points out here, and as John Welch and others have been trying to point out for years, the Book of Mormon is stuffed wth information about temples. It's a matter of comprehending what you are looking at.

This little essay by Welch was a small beginning:

http://maxwellinstit...d=71&chapid=840

Which led to this:

http://maxwellinstit...d=71&chapid=840

I've even pointed out a few things here and there, such as this:

http://maxwellinstit...kid=2&chapid=35

Earlier, prompted by reading Welch, and making comparisons with Eliade's The Myth of Eternal Return: or Cosmos and History, I put together this:

The 3 Nephi experience follows the pattern of Old World Forty-Day writings, a distinguishing feature of which is an organic structure of rites and ordinances. The original sense of "perfect - telios" as in "Be ye therefore perfect (Matthew 5:48 and 3 Nephi 12:48), "has long been associated with becoming initiated into the great mysteries."⁸⁵ The Nephites were gathered at the temple in a covenantal context.

Thou . . . shalt perform unto the Lord thine oaths; But verily, verily, I say unto you, swear not at all. . . . But let your communication be yea, yea, Nay, nay. (3 Nephi 12:33-34, 37)

Some aspects of the Nephite experience are shrouded in secrecy.

And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard. (3 Nephi 28:14)

Worthiness was very important.

And it was the more righteous part of the people who were saved. (3 Nephi 10:12)

Ye shall not suffer any one knowingly to partake of my flesh and blood unworthily. (3 Nephi 18:28)

This is all a very solemn and holy occasion with somber responsibilities:

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (3 Nephi 14:6)

Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. (3 Nephi 12:13)

The Nephites were charged to keep several command-ments:

Sacrifice of a broken heart and contrite spirit (3 Nephi 9:20)

Obedience (3 Nephi 12:20)

Gospel (3 Nephi 12:31-34; 14:12)

Charge to avoid evil speaking (3 Nephi 12:22)

Chastity (3 Nephi 12:27-32)

Consecration (3 Nephi 13:33; 3 Nephi 26:19; 4 Nephi 1:3)

The Nephite initiation included two levels of priesthood ordinations.

And the Lord said unto him: I give unto you power that ye shall baptize this people. . . . And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. (3 Nephi 11:21-22)

The disciples bare record that he gave them power to give the Holy Ghost. (3 Nephi 18:37)

The Nephites are warned against Satan:

Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him. (3 Nephi 18:15; also 2 Nephi 2:29)

There are warnings against false prophets (3 Nephi 14:15-23; also consider Korihor, Sherem, Nehor, Isabel, Gadianton, and Zeezrom as types).

Prayers and Prayer Circles.

After this manner therefore pray ye. (3 Nephi 13:9)

Jesus stood in the midst. . . . Angels descend[ed] out of heaven . . . and encircled those little ones about, . . . and the angels did minister unto them.⁸⁶ (3 Nephi 17:12, 24)

The climax and purpose of the rites point to deification.

And ye shall sit down in the kingdom of my Father; yea, and your joy shall be full, even as the Father has given me fulness of joy; and ye shall be even as I am [perhaps I AM], and I am even as the Father; and the Father and I are one. (3 Nephi 28:10)

By this time the Latter-day Saint reader of 3 Nephi may also begin to see increased significance in the frequent mention of white robes and garments throughout 3 Nephi (11:8; 19:25; 27:19), as well as the Lord's invitation to "thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel [i.e., a true messenger]" (3 Nephi 11:14), or when "he touched with his hand the disciples whom he had chosen, one by one, . . . and he spake unto them as he touched them" (3 Nephi 18:36) or when the Lord's voice was heard to say, "Behold, mine arm of mercy is extended towards you" (3 Nephi 9:14).

Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh receiveth; and unto him that knocketh, it shall be opened. (3 Nephi 27:29)

I rejoice in the day when my mortal shall put on immortality, and I shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed. There is a place prepared for you in the mansions of my Father. (Enos 1:27)

http://maxwellinstit...l=2&num=1&id=48

Margaret Barker has been helping the Christian world see the centrality of the Temple in Christianity:

See http://www.margaretb...ers/default.htm

And not surprisingly, everything she writes has relevance to LDS scripture and temple worship. The Archbishop of Canterbury awarded her a Doctorate based on her Temple Themes in Christian Worship.

FWIW

Kevin Christensen

Bethel Park, PA

http://maxwellinstit...l=2&num=1&id=48 http://maxwellinstit...l=2&num=1&id=48

Great stuff, Kevin. Nevertheless, your great informational input does not directly answer the question posed in the original post. Though there may be veiled, oblique and not so oblique references and allusions to the doctrines and higher ordinances of the Gospel in the Book of Mormon for informed saints to savor and admire, even so, these allusions do not clearly and unambiguously present the higher doctrines and ordinances of exaltation. I believe the best explanation as to why these higher mysteries of godliness are not plainly set forth in Mormon's abridgement is because the Lord, for a wise purpose, commanded Mormon to keep them out of the unsealed portion of the sacred record. 3 Nephi 26 makes this perfectly clear. I'm sure you're already well aware of the point I'm making here, but I just wanted to throw in my two cents for purposes of clarification.

[teddyaware]

Actually, I think I misread what you said. Your reasoning is good. Without the BoM, not even modern revelation could sustain the LDS church. Sorry about that.

Thanks Val

[Kevin Christensen]

Thanks all.

What I provided it the barest outline of what is there in the Book of Mormon. Welch pointed out that when Jesus gives a sermon very much like the Sermon on the Mount, he does so at the Temple. That restores a context. This is not just a matter of a mention a temple, and then of exaggerating the significance. It is a matter of having eyes to see and ears to hear, of being open the mystery, of being able to comprehend what we see. That is one of the major characteristics of Jesus's teaching in the New Testament. It's the point of the Parable of the Sower. The same words can provide vastly different yields depending on the soil and nurture provided by the hearers. Teddyaware calls for something that is not veiled, but the point is, the listener's own efforts and responses contribute to what seems veiled and oblique. Without desire, without interest, without an effort, the same words may produce no enlightenment for the hearer. What seems clear and unambiguous to one reader may be an utter mystery to another. Such things are sealed up to minds that don't inquire, or who resist the possibilites.

Here is my comparison of 3 Nephi with Eliade's Cosmos and History from my review in RBBM v2. ( A slightly abbreviated version also appeared in Paradigms Regained.)

Mormon transmitted the notion that "the Lord doth grant unto all nations . . . all that he seeth fit that they should have" (Alma 29: and that "all things which have been given of God from the beginning of the world, unto man, are the typifying of [Christ]" (2 Nephi 11:4). With this, Mormon is inviting us into the realm of comparative world religion. The implications are far reaching.

The Temple Context of 3 Nephi 11-29. In 3 Nephi 11:1, we have a multitude gathered at the temple. According to Mircea Eliade,⁶⁸ the three parts of the temple at Jerusalem correspond to the three cosmic regions. The lower court represents the lower regions ("Sheol," the abode of the dead), the Holy Place the earth, and the Holy of Holies heaven. The temple is always the meeting point of heaven, earth, and hell (Sheol). Considering 3 Nephi as a whole, we find three distinct levels of sacredness.

Darkness/Separation: 3 Nephi 8-10

Preparation/Initiation: 3 Nephi 11:1-17:23; 18:1-37; 19:13; 20:1-28:12

Apotheosis: 3 Nephi 11:15; 17:24; 18:36-39; 19:14, 25-31; 28:10-18

The Rites of the New Year. The destructions described in 3 Nephi become especially striking, not just as perils,⁶⁹ but as potent symbols when considered against the pattern of the New Year Temple rites current throughout the ancient world. Mormon tells us that this all happens "in the ending of the thirty and fourth year." Eliade informs us that . . . in the expectation of the New Year there is a repetition of the mythical moment of passage from chaos to cosmos."⁷⁰

Regression to Chaos.

The first act of the ceremony . . . marks a regression into the mythical period before the Creation; all forms are supposed to be confounded in the marine abyss of the beginning, . . . overturning of the entire social order. . . . Every feature suggests universal confusion, the abolition of order and hierarchy, "orgy," chaos. We witness, one might say, a "deluge" that annihilates all humanity in order to prepare the way for a new and regenerated human species. ⁷¹

There arose a great storm . . . also a great and terrible tempest; and there was terrible thunder, insomuch that it did shake the whole earth as if it was about to divide asunder. . . . The city of Moroni did sink into the depths of the sea. (3 Nephi 8:5-6, 9)

The Perilous Passage. Every temple, according to Eliade, symbolizes the Center, the zone of the sacred. The road to the center is

fraught with perils, because it is in fact, a rite of passage from the profane to the sacred, from the ephemeral and illusory to reality and eternity, from death to life, from man to the divinity. Attaining the center is equivalent to a consecration, an initiation.⁷²

O all ye that are spared because ye were more righteous than they, will ye not now repent of your sins, and be converted, that I may heal you? . . . Behold, mine arm of mercy is extended towards you. . . . As many as have received me, to them have I given to become the sons of God. (3 Nephi 9:13-14, 17)

The Suspension of Time.

The dead can come back now, for all barriers between the dead and the living are broken (is not primordial chaos reactualized?), and they will come back because at this paradoxical instant time will be suspended, hence they can again be contemporaries of the living. Moreover, since a new Creation is then in preparation, they can hope for a return to a life that will be enduring and concrete.⁷³

And many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many. (Helaman 14:25, and cf. 3 Nephi 23:9-13; 26:15)

Three Days of Darkness.

The death of the individual and the periodic death of humanity are necessary, even as the three days of darkness preceding the "rebirth." ⁷⁴

And then behold, there was darkness upon the face of the land. And it came to pass that there was thick darkness upon all the face of the land, insomuch that the inhabitants thereof . . . could feel the vapor of darkness; And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled. . . . And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars. . . . And it came to pass that it did last for the space of three days. (3 Nephi 8:19-23)

Humiliation of the King and the Role of the Scapegoat.

To Marduk's descent into hell . . there corresponded a period of mourning and fasting for the whole community and of "humiliation" for the king. . . . At this same period . . . the expulsion of evils and sins took place by means of a scapegoat.⁷⁵

I have drunk out of that bitter cup which the Father hath given me, and have glorified the father in taking upon me the sins of the world. (3 Nephi 11:11)

The Sacred Combat.

The ritual combats between two groups of actors reactualize the cosmogonic moment of the fight between the god and the primordial dragon . . . for the combat . . . presupposes the reactualization of primordial chaos, while the victory . . . can only signify . . . the Creation.⁷⁶

That great city Zarahemla have I burned. . . . That great city Moroni have I caused to be sunk in the depths of the sea. . . . And many great destructions have I caused to come upon this land, and upon this people, because of their wickedness and abomi-nations. (3 Nephi 9:3-4, 12)

The Symbolism of Light Coming into Darkness.

Renewal of the world through rekindling of the fire, . . . a renewal that is equivalent to a new creation. . . . It is at this period that fires are extinguished and rekindled; and finally, this is the moment of initiations, one of whose essential elements is precisely this extinction and rekindling of fire.⁷⁷

I am the light and the life of the world. . . . The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. (3 Nephi 9:18; 13:22-23)

Coronation.

This triumph was followed by the enthronement of Yahweh as king and the repetition of the cosmogonic act.⁷⁸

They did cry out with one accord, saying: Hosanna! Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and did worship him. (3 Nephi 11:16-17)

Sacraments.

This periodic "salvation" of man finds an immediate counterpart in the guarantee of food.⁷⁹

Now, there had been no bread, neither wine, brought by the disciples, neither by the multitude; But he truly gave unto them bread to eat, and also wine to drink. And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. (3 Nephi 20:6-

Baptism.

Baptism is equivalent to the ritual death of the old man followed by a new birth. On the cosmic level it is equivalent to the deluge: abolition of contours, fusion of all forms, return to the formless.⁸⁰

Behold, ye shall go down and stand in the water, and in my name ye shall baptize them. . . . And then ye shall immerse them in the water, and come forth out of the water. (3 Nephi 11:23, 26)

Opposition in All Things.

The ambivalence and polarity of these episodes (fasting and excess, grief and joy, despair and orgy) only confirm their complementary function in the frame of the same system.⁸¹

For it must needs be, that there is an opposition in all things. (2 Nephi 2:11; cf. 2 Nephi 2:10-27, implied in 3 Nephi 14:13-14)

Recital of the Creation Story.

To listen to the recital of the birth of the world is to become the contemporary of the creative act par excellence, the cosmogony.⁸²

And he did expound all things, even from the beginning. (3 Nephi 26:3)

At-one-ment.

Sacrifice is intended "to restore the primordial unity."⁸³

And now, Father, I pray unto thee for them, and also for all those who shall believe on their words, that they may believe in me, that I may be in them, as thou Father, art in me, that we may be one. (3 Nephi 19:23)

Initiation.

Any ritual whatever . . . unfolds not only in a consecrated space . . . but also in a "sacred time," "once upon a time" (in illo tempore, ab origine), that is, when the ritual was performed for the first time by a god, an ancestor, or a hero. Every ritual has a divine model, an archetype. . . . Not only do rituals have their mythical model but any human act whatever acquires effectiveness to the extent to which it exactly repeats an act performed at the beginning of time by a god, a hero, or an ancestor. . . . Insofar as he repeats the archetypal sacrifice, the sacrificer, in full ceremonial action, abandons the profane world of mortals and introduces himself into the divine world of the immortals.⁸⁴

For the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do. . . . And ye shall sit down in the kingdom of my Father; . . . ye shall be even as I am, and I am even as the Father; and the Father and I are one. (3 Nephi 27:21; 28:10)

There is a meme in Mormon land that presupposes that there is nothing of the temple in the Book of Mormon, and that the Nauvoo period demonstrates a "Reconstruction of Mormon Doctrine" as a famous essay in Sunstone put it. Looking to Masonry for the temple, and fixated on that context, no one noticed what had always been there. Gordon Thomasson tells of coming to work with Hugh Nibley one day, and Nibley pointing out how blind they had been. As Thomasson tells, it,they had been researching ancient temple texts with no thought of the Book of Mormon. Nibley had Thomasson read though Alma 10-13 in light of what they had been working on. They had their eyes opened, and their understandings enlightened. For me, as I mentioned, it was Welch's observations on the Sermon at the Temple. Later, in Temples of the Ancient World, he had an important essay called "The Temple in the Book of Mormon: The Temples at the Cities of Nephi, Zarahemla, and Bountiful." Back in 2002, I sent Margaret Barker a copy of Welch's Illuminating the Sermon at the Temple and the Sermon on the Mount. She was so impressed that she asked him to do a similar work, focusing on the temple background of the Sermon on the Mount. So, he published The Sermon on the Mount and the Temple.

In between Welch asked me for an essay for Glimpses of Lehi's Jerusalem, and that turned into "The Temple, the Monarchy, and Wisdom: Lehi's World and the Scholarship of Margaret Barker."

It's been nearly thirty years since a few scholars catalyzed a new understanding of the centrality of the temple in the Book of Mormon. And it seems to me that the Nauvoo period represents not a reconstruction of Mormon doctrine, but a period of beginning to catch up with what had always been there. A few years ago, Mark Wright pointed out the emerging Mesoamerican context, showing how the San Bartelo murals cast interesting light on King Benjamin's discourse.

FWIW

Kevin Christensen

Bethel Park, PA

Edited July 5, 2013 by Kevin Christensen

[teddyaware]

Thanks all.

What I provided it the barest outline of what is there in the Book of Mormon. Welch pointed out that when Jesus gives a sermon very much the Sermon on the Mount, he does so at the Temple. That restores a context. This is not just a matter of mention a temple, and then of exaggerating the significance. It is a matter of having eyes to see and ears to hear, of being open the mystery, of being able to comprehend what we see. That is one of the major characteristics of Jesus's teaching in the New Testament. It's the point of the Parable of the Sower. The same words can provide vastly different yields depending on the soil and nurture provided by the hearers. Teddyaware calls for something that is not veiled, but the point is, the listener's own efforts and responses contribute to what seems veiled and oblique. Without desire, without interest, without an effort, the same words may produce no enlightenment for the hearer. What seems clear and unambiguous to one reader may be an utter mystery to another. Such things are sealed up to minds that don't inquire, or who resist the possibilites.

Here is my comparison of 3 Nephi with Eliade's Cosmos and History from my review in RBBM v2. ( A slightly abbreviated version also appeared in Paradigms Regained.)

Their is a meme in Mormon land that presupposes that there is nothing of the temple in the Book of Mormon, and that the Nauvoo period demonstrates a "Reconstruction of Mormon Doctrine" as a famous essay in Sunstone put it. Looking to Masonry for the temple, and fixated on that context, no one noticed what had always been there. Gordon Thomasson tells of coming to work with Hugh Nibley one day, and Nibley pointing out how blind they had been. As Thomasson tells, it,they had been researching ancient temple texts with no thought of the Book of Mormon. Nibley had Thomasson read though Alma 10-13 in light of what they had been working on. They had their eyes opened, and their understandings enlightened. For me, as I mentioned, it was Welch's observations on the Sermon at the Temple. Later, in Temples of the Ancient World, he had an important essay called "The Temple in the Book of Mormon: The Temples at the Cities of Nephi, Zarahemla, and Bountiful." Back in 2002, I sent Margaret Barker a copy of Welch's Illuminating the Sermon at the Temple and the Sermon on the Mount. She was so impressed that she asked him to do a similar work, focusing on the temple background of the Sermon on the Mount. So, he published The Sermon on the Mount and the Temple.

In between Welch asked me for an essay for Glimpses of Lehi's Jerusalem, and that turned into "The Temple, the Monarchy, and Wisdom: Lehi's World and the Scholarship of Margaret Barker."

It's been nearly thirty years since a few scholars catalyzed a new understanding of the centrality of the temple in the Book of Mormon. And it seems to me that the Nauvoo period represents not a reconstruction of Mormon doctrine, but a period of beginning to catch up with what had always been there. A few years ago, Mark Wright pointed out the emerging Mesoamerican context, showing how the San Bartelo murals cast interesting light on King Benjamin's discourse.

FWIW

Kevin Christensen

Bethel Park, PA

Again, great stuff, Kevin. Thanks!

Edited July 4, 2013 by teddyaware

[JarMan]

Actually, it is Mormon doctrine that all that is really required in this life for exaltation is faith in Christ (note faith, rather than just belief), repentance (which is a lifestyle not a one time event), baptism, the gift of the Holy Ghost, and to endure to the end (meaning staying in the kingdom).

That's it. Nothing else is required. So long as we are on that path we will arrive at our destination in the end.

Are you saying that we don't need the endowment or eternal marriage to attain exaltation?

[Jude2]

Are you saying that we don't need the endowment or eternal marriage to attain exaltation?

The endowment is a guide to help us endure and eternal marriage is the blessings given for enduring

[JarMan]

I will have to take a look at the references regarding temples in the Book of Mormon when I have some more time. But I rather think that this is just nibbling at the edge of the issue. I don't dispute that there were Book of Mormon temples. But there are temples, both ancient and modern, in many religions. And many of these temples have things similar to our temples. It is really the purpose of temples that sets Mormon temples aside from other temples despite whatever similarities exist. Our temples are necessary for our exaltation (at least the ordinance performed therein are) and we perform these ordinances for the dead. If it could be shown that Nephite temples functioned to provide saving ordinances or to perform posthumous ordinances, then I think we would be on to something.

But beyond the issue of temples, I find it odd that Lehi, for example, says nothing about eternal families. His vision of the tree of life shows his concern that Laman and Lemuel would not partake of the fruit and would, therefore, be "cast off from the presence of the Lord." What about losing the opportunity to be part of an eternal family? This is the lament I hear from most LDS parents who have wayward children.

And the Book of Mormon prophets are pretty consistent in describing what is necessary to enter into the rest of the Lord. It's essentially faith, repentance, baptism, good works, and enduring to the end. Why would they leave out the essential saving ordinances? Were they giving us just enough to get to the lowest degree of the Celestial Kingdom? The Bible already gives us that.

And speaking of things the Bible already gives us, the Book of Mormon does little to clear up the ambiguity regarding the nature of the trinity. I've always assumed that the nature of the trinity is muddled in the Bible because of the plain and precious things that were lost. But I don't know how to account for the same problem in the Book of Mormon.

[Alan]

Are you saying that we don't need the endowment or eternal marriage to attain exaltation?

They come along as a consequence of enduring to the end, either in this life or beyond.

It's the trajectory that's important. God will wait for us.