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Temple garment

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This is an old revision of this page, as edited by 99.156.92.12 (talk) at 01:26, 25 April 2009 (Source does not say garment mandatory for any adult to enter the temple; denoted worn beneath "street clothing" per source). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Temple garment circa 1879 (GSR 1879).

In some denominations of the Latter Day Saint movement, the temple garment (also referred to as garments, or Mormon underwear)[1]is worn as a religious vesture worn both day and night beneath the street clothing of those who have taken part in the Endowment ceremony.[2] The undergarments are viewed as a symbolic reminder of the sacred covenants made in temple ceremonies, and are viewed as an either symbolic or literal source of protection from the evils of the world.

The garment is given as part of the washing and anointing portion of the endowment. Today, the temple garment is worn primarily by members of The Church of Jesus Christ of Latter-day Saints (LDS Church) and by Mormon fundamentalist churches. Adherents consider them to be sacred and some may be offended by public discussion of the garment. Anti-Mormon activists have occasionally publicly displayed and/or defaced temple garments to show their opposition to the LDS Church.[3]

19th century garments and original symbolism

In the 19th century, the temple garment was a one-piece undergarment extending to the ankles and the wrists, resembling a union suit, with an open crotch and a collar. It was made of unbleached cotton, and was held together with ties in a double knot. The garment had four marks that were snipped into the cloth as part of the original Nauvoo Endowment ceremony.[4] These marks were a reverse-L-shaped symbol on the right breast, a V-shaped symbol on the left breast, and horizontal marks at the navel and over the right knee. These cuts were later replaced by embroidered symbols. According to generally-accepted Mormon doctrine, the marks in the garments are sacred symbols.[5] One proposed element of the symbolism, according to early Mormon leaders, was a link to the Square and Compass, the symbols of freemasonry,[6] to which Joseph Smith had been initiated about seven weeks prior to his introduction of the Endowment ceremony.[7] Thus, the V-shaped symbol on the left breast was referred to as "The Compasses", while the reverse-L-shaped symbol on the right breast was referred to by early church leaders as "The Square".[8] According to an explanation by LDS Church President John Taylor in 1883, the "Square" represents "the justice and fairness of our Heavenly Father, that we will receive all the good that is coming to us or all that we earn, on a square deal", and the "Compasses" represents "the North Star".[9] In addition to the Square and Compasses, Taylor described the other symbols as follows: the collar represented the idea that the Lord's "yoke is easy and [his] burden is light", or the "Crown of the Priesthood"; the double-knotted strings represented "the Trinity" and "the marriage covenant"; the navel mark represents "strength in the navel and marrow in the bones"; and the knee mark represents "that every knee shall bow and every tongue confess that Jesus is the Christ".[10]

An alternative explanation was given in 1936 by then-LDS Church apostle David O. McKay, whose explanation was incorporated into the LDS Endowment ceremony.[11] According to McKay's explanation of the ceremony, the "mark of the Compass" represents "an undeviating course leading to eternal life; a constant reminder that desires, appetites, and passions are to be kept within the bounds the Lord has set; and that all truth may be circumscribed into one great whole"; the "mark of the Square" represents "exactness and honor" in keeping the commandments and covenants of God; the navel mark represents "the need of constant nourishment to body and spirit"; and the "knee mark" represents "that every knee shall bow and every tongue shall confess that Jesus is the Christ".[12] Unlike Taylor, McKay did not describe the symbolism of the collar or the tie-strings because those elements of the garment had been eliminated in 1922.[13]

Post-19th century modifications by the LDS church

Post-1979 two-piece temple garments end just above the knee for both sexes. Women's garment have a rounded or sweetheart neckline with cap sleeves. Male tops are available in tee-shirt styles.[14]

For several decades, the original 19th century garment pattern, which had become standardized in the 1840s, was understood within Mormon doctrine as being unalterable and unchangeable. In 1906, then-President of the Church Joseph F. Smith characterized as a "greivous sin" any attempt, in the name of changing fashion trends, to modify the 1840s garment pattern, which he characterized as "sacred, unchanged, and unaltered from the very pattern in which God gave them."[15] However, while the original pattern of the garment is still in use by some Mormon fundamentalists, over the years, The Church of Jesus Christ of Latter-day Saints has modernized the original pattern, which is no longer in use.

In 1923, a letter from Heber J. Grant to Stake and Temple Presidents, stated that after careful and prayerful consideration it was unanimously decided by the First Presidency and Quorum of the Twelve Apostles of the LDS Church, that the following modifications would be permitted to the garments: sleeve to elbow, leg just below knee, buttons instead of strings, collar eliminated, crotch closed (Buerger 2002, p. 138). Other changes were made after 1923 which shortened the sleeves and legs more and eliminated buttons.

In the 1930s, the Church built Beehive Clothing Mills which manufactured and sold the garments leading to a more standardized design. During this time women's garments were one-piece designs that ended just above the knees and had a cap sleeve. In 1970's, the first two-piece garment became available and Mormons generally accepted the change with enthusiasm.[16] Today garments are made in both styles with a variety of different fabrics. Feminine styles are sold with either a rounded or a sweetheart neckline with cap sleeves. Sweetheart necklines usually follow the line of the bra, which is worn over the garment. There are also two styles of necklines for men. Endowed church members can purchase garments produced by Beehive at distribution centers worldwide. Garments can also be ordered through the mail. They are sold at a moderate price that is assumed to be near cost.[17]

In 1893, the church expressed an official preference for the color white, and since then they are white by default. However, desert sand-colored garments may be purchased for military use, and members may submit regulation military T-shirts of any color to the church for custom addition of the symbolic markings.[18]

Latter-day Saint views as to sacredness

To members of The Church of Jesus Christ of Latter-day Saints, the temple garment represents the sacred and personal aspects of their relationship with God. Indeed, in the view of former LDS President Joseph F. Smith, the garment was to be held as "the most sacred of all things in the world, next to their own virtue, next to their own purity of life".[19] For this reason, Church leaders discourage members from discussing the garment in a casual or disrespectful manner. One church leader has compared the garment to the clerical vestments worn by clergy of other churches.[20] Display of the garment is viewed by most members of The Church of Jesus Christ of Latter-day Saints as extremely inappropriate and offensive.

Church leaders have publicly discussed the above principles and beliefs in general terms since the mid-1840s. However, because of the sacredness surrounding temple rites and the garment to many Latter-day Saints, some people have utilized it as a source of humor and parody.[21] People who have sold garments on internet auction sites have been criticized by some LDS members.[22]

During the October 2003 General Conference of the Church, some anti-Mormon demonstrators outside the LDS Conference Center reportedly spat and stomped on garments in view of those attending the conference. A scuffle broke out between a protester and two members of the church who attempted to take the garments from him.[23] To avoid a repeat of the conflict, the municipality of Salt Lake City planned stronger enforcement of fighting words and hate speech laws for the April 2004 Conference in Salt Lake City with new protest buffer zones.[24]

See also

References

  1. ^ Stuever (2002)
  2. ^ Marshall (1992)
  3. ^ Moore (2003)
  4. ^ (Buerger (1987, p. 56); Beadle (1870, p. 497); Bennett (1842, pp. 247–48).
  5. ^ Buerger (2002, p. 58).
  6. ^ Morgan (1827, pp. 22–23).
  7. ^ Smith was initiated into freemasonry on March 15 1842 (Roberts 1908, pp. 4:550–52), and he introduced the temple ceremony to close associates on May 4 1842 (Roberts 1910, p. 5:1)
  8. ^ Buerger 2002, p. 145. According to the Masonic rite to which Smith was initiated, "the Square [is given to us] to square our actions, and the Compass to keep us in due bounds with all mankind" (Morgan 1827, pp. 22–23).
  9. ^ Buerger 2002, p. 145.
  10. ^ Buerger (2002, p. 145).
  11. ^ Buerger (2002, p. 153).
  12. ^ Buerger (2002, p. 153).
  13. ^ Buerger (2002, p. 138).
  14. ^ Arthur (1999, p. 44).
  15. ^ Smith (1906, p. 813).
  16. ^ Arthur (1999, p. 44)
  17. ^ Arthur (1999, p. 44).
  18. ^ LDS Church (2007).
  19. ^ Smith (1906, p. 813).
  20. ^ Packer (2002).
  21. ^ Stuever (2002)
  22. ^ Stack (2004).
  23. ^ Moore (2003).
  24. ^ Piatt (2004).

Notes

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