Temple obsolete after Christ

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Contents 1 Criticism 1.1 Source(s) of the criticism 2 Response 3 Conclusion 4 Endnotes 5 Article(s) to read next 6 Further reading 6.1 FAIR wiki articles 6.2 FAIR web site 6.3 External links 6.4 Printed material

Criticism

• Critics charge that Jesus' sacrifice and resurrection meant that the temple was to be removed from Christian worship—the Atonement made the temple superfluous. Therefore, they criticize the LDS for persisting with temple worship.
• Critics claim that the veil in the temple becoming rent in twain after the crucifixion of Christ indicates that the temple was not longer to be used.

Source(s) of the criticism

• "Dr." James White, "Temples Made With Hands," Alpha & Omega web site, e-tract.

Response

BYU Professor William J. Hamblin wrote:

Unfortunately for [critics] it is quite clear that the New Testament apostles continued to worship in the Jerusalem temple after Christ's ascension (Acts 2:46, Acts 3:1-10, Acts 5:20-42). Even Paul worshipped there (Acts 21:26-30, Acts 22:17, Acts 24:6-18, Acts 25:8, Acts 26:21). Paul is explicitly said to have performed purification rituals (Acts 21:26, Acts 24:18), and prayed in the temple (Acts 22:17, cf. Acts 3:1); he claims that he has not offended "against the temple," implying he accepts its sanctity (Acts 25:8). Indeed, Paul also offered sacrifice (prosfora) in the temple (Acts 21:26, cf. Num. 6:14-18), a very odd thing for him to do if the temple had been completely superceded after Christ's ascension. Finally, and most importantly, Paul had a vision of Christ ("The Just One" ton dikaion) in the temple (Acts 22:14-21), paralleling Old Testament temple theophanies, and strongly implying a special sanctity in the temple, where God still appears to men even after Christ's ascension.

Hamblin elaborated further on Paul's vision of Christ in the temple during which he received his prophetic call:

Ananias says Paul will "see the Just One." (Acts 22:14)

Paul then goes to Jerusalem (Acts 22:17)

"When I [Paul] was come again to Jerusalem, even while I prayed in the temple, I was in a trance" (Acts 22:17)

Then he sees Christ/The Just One (Acts 22:18)

Christ tells him to leave Jerusalem (Acts 22:18) and go preach to the Gentiles (Acts 22:21).^[1]

Hamblin then illustrates that Paul continued to offer "sin offerings" in the temple after his conversion to Christanity:

Paul’s prosfora was participation in the fulfillment of a Nazarite vow taken by four men (Acts 21:21-26). The sacrifices required to fulfill this vow are described in Num. 6:13-18. They include making a “sin offering” (Num. 6:14). Therefore, Paul’s prosfora included a sin offering. (See Bruce, Acts of the Apostles, 3rd ed, p. 443-8.) Furthermore, Christ’s sacrifice is called a prosfora in Heb. 10:10,14,18, and is directly correlated to the temple sin offerings (Acts 10:3-9). Given all this, it is rather blatant special pleading to claim that Paul’s prosfora in the temple did not include a sin offering.^[2]

One respected non-LDS scholar notes the connection between certain biblical language and the temple concept:

In general, any cultic activity to which the biblical text applies the formula 'before the Lord' can be considered an indication of the existence of a temple at the site, since this expression ... belongs to the temple's technical terminology.^[3]

Conclusion

There is no evidence that the early Christian apostles abandoned the use of the temple. Indeed, they embraced it, and continued to use it for the appearance of the Risen Lord, and the receipt of prophetic calls.

It is not surprising that Christians have since down-played the importance of the temple, since most do not have one. No one would want to admit they are missing an important part of the gospel. But, if Paul and other apostles valued and honored the temple, why do critics attack the Latter-day Saints for doing the same?

Endnotes

1. [back]  Bill Hamblin, "Veil of Temple Rent in Twain," post to fairbords.org (30 September 2006 12h47), last accessed 3 October 2006. (All quotes have been edited to insert hotlinks to scripture references.) FAIR link
2. [back]  Bill Hamblin, "Veil of Temple Rent in Twain," post to fairbords.org (30 September 2006 15h03), last accessed 3 October 2006. FAIR link
3. [back]  Bill Hamblin, "Veil of Temple Rent in Twain," post to fairbords.org (30 September 2006 15h52), last accessed 3 October 2006. FAIR link
4. [back]  Menahem Haran, Temples and Temple-Service in Ancient Israel: An Inquiry into Biblical Cult Phenomena and the Historical Setting of the Priestly School (Eisenbrauns; Reprint edition, 1985[1979]), 26. ISBN 0931464188.

Article(s) to read next

The best article(s) to read next on this topic is/are:

1. Dr. William Hamblin, "Tract Made Without Evidence". Hamblin responds to James White's (of Alpha & Omega Ministry) e-tract, "Temples Made Without Hands" (22 September 1999). off-site

Further reading

FAIR wiki articles

Wiki temple articles

• Adam-God and the "Lecture at the Veil"
• Baptism for the dead
• Christians wouldn't build temples
• Do LDS temples always face east?
• Mosaic temple in the New World?
• Oath of vengeance
• Penalties in the endowment
• Symbols on the Nauvoo Temple
• Temple endowment and Freemasonry
  • All Seeing Eye
• Temple endowment changes
• Temple obsolete after Christ

FAIR web site

FAIR temple articles

• FAIR Topical Guide: Changes in temple ceremony FAIR link
  
• FAIR Topical Guide: Temples and temple work FAIR link
  

External links

On-line temple materials

• Donald Q. Cannon, Larry E. Dahl, and John W. Welch, "The Restoration of Major Doctrines through Joseph Smith: Priesthood, the Word of God, and the Temple," Ensign (February 1989): 7. off-site
• Robert L. Millet, "Was baptism for the dead a non-Christian practice in New Testament times (see 1 Cor. 15:29), or was it a practice of the Church of Jesus Christ, as it is today?," Ensign (August 1987): 19. off-site
• Mormon Monastery, "Historical Changes Relating to Temples," off-site
• David L. Paulsen and Cory G. Walker, "Work, Worship, and Grace: Review of The Mormon Culture of Salvation: Force, Grace and Glory by Douglas J. Davies," FARMS Review 18/2 (2006): 83–177. off-site PDF link wiki
• Stephen D. Ricks, "Dexiosis and Dextrarum Iunctio: The Sacred Handclasp in the Classical and Early Christian World," FARMS Review 18/1 (2006): 431–436. off-site PDF link wiki

Printed material

Temple printed materials

• Matthew B. Brown, The Gate of Heaven: Insight on the Doctrines and Symbols of the Temple (American Fork, UT: Covenant, 1999). ISBN 1577345118. ISBN 978-1577345114.
• Matthew B. Brown, Symbols in Stone: Symbolism on the Early Temples of the Restoration, 2d ed., (American Fork, UT: Covenant, 1997).
• William J. Hamblin and David Seely, Solomon's Temple: Myth and History (London: Thames and Hudson, 2007), Chapter 3. ISBN 0500251339.
• Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GospeLink
• Hugh W. Nibley, Temple and Cosmos: Beyond This Ignorant Present (Vol. 12 of the Collected Works of Hugh Nibley), edited by Don E. Norton, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1992), 1. ISBN 0875795234. GospeLink
• Boyd K. Packer, The Holy Temple (Salt Lake City, Utah: Bookcraft, 1980), 1. ISBN 0884944115.