Three Sacrifices and Three Altars.

The notion of four worlds which also includes three degrees of glory is well established in LDS theology. These three degrees of “glory” are three degrees of “salvation.” Frequent readers of my posts and other materials know that I contend that the three glories are three different “dimensions,” or groups of dimensions (as our current world is a group of three and a half dimensions). If you take this idea further, salvation is a very delineated proposition.

Let me propose this questions: Did the atonement take place in the garden or on the cross?

LDS folks are often quick to answer “the garden” because we have been taught about what happened in the garden, but was the garden the completing of the atonement? If you answered yes then you must believe that the cross was not necessary? Or perhaps it only had to do with accommodating the resurrection? If so why was it that Jesus waited until His experience at the cross was complete to say “it is finished.” The cross is prominently pointed to in scripture as the place of atonement.

I would suggest that the atonement happened in three different glories, and three different places. We see this pointed to in the plan of salvation in stone, the temple. We can observe the underlying structure that is shared with all true temples. Central to this structure is the existence of three levels of salvation, or holiness. For simplicity, let’s look at Solomon’s temple. There are three basic section; the Court representing the Telestial Kingdom, the Holy Place representing the Terrestrial Kingdom, and the Holy of Holies representing the Celestial Kingdom.

Each of these kingdoms has a prominent feature, and that is the altar for that kingdom.

In Solomon’s temple, the space designed to represent the Telestial Kingdom had an altar called the “Altar of Sacrifice.” It is here that the working out of the salvation of man is symbolized, and memorialized.

The gate into the telestial space is equated with membership into the church, or in other words, the Kingdom. To rightfully enter that space the initiate had to accept the principles and ordinances of that space. We are not told all of what went on in Solomon’s Temple, but we do know some things.

The altar in any given holy space represents the spot where God and man come together in that degree of glory, where the symbols of the covenant for that degree are expressed, and where a portion of the “Covenant of Creation” is renewed.

The symbols for a kingdom are not some unrelated abstract token, they not only symbolize of the underlying saving truth. they are emblematic of that truth, and in a likeness of that truth, which is the covenant.

The Altar of Sacrifice was the first order of business in the telestial space (The Court). It symbolizes the suffering and death that Christ endured on the cross. It is meant to impress upon us that in a telestial world that justice is achieved in brutal and violent ways. The Altar of Sacrifice is the space where the covenant, the cross, justice, mercy, man, and God come together in what some ancients thought of as a knot, where all of these things intertwine. What happened on the cross is symbolized by what happens on the Altar of Sacrifice.

If we then enter into the space representing the Terrestrial Kingdom (in Solomon’s Temple) we find another type of altar, the Table of Shewbread. It is at this table that the covenants belonging to the Terrestrial Glory, along with the ordinances are expressed.

We know [1] of only two places where Jesus atoned for our sins; the cross and in the Garden of Gethsemane, but certainly there are three. It is likely that the place that Jesus retired to with Peter, James, and John, that was farther into the garden than He allowed the other apostles, where He was “exceeding sorrowful unto death” (Mark 14:34) is the place that is represented by the Table of the Shewbread, and is the place of atonement in the Terrestrial World. This could rightfully be referred to that which saves someone into that kingdom, but it might be more properly be described as a level of sanctification.

The Table of the Shewbread has a strong resemblance to the modern LDS rite of Sacrament. The existence of the bread and the wine on each table leads us to believe this connection may exist. If this is a real link, we are forced to consider the Sacrament as a Terrestrial Ordinance [2].  Which would also make some symbolic or mystical link between the altar of the Terrestrial Kingdom, and the Sacrament tables of LDS meetinghouses. We could view this as an extension of the temple into our weekly worship. In the telestial realm our baptismal fonts clearly have a theological link to the temple sea on the backs of twelve oxen.

The priests and laymen (at least in the early years of Solomon’s Temple) killed the lamb and other victims on the north side of the Altar of Sacrifice in the Court, or the Telestial area of the temple. This was a playing-out, or theater of the Atonement upon the cross. When the participants burnt the offerings it was an invitation to deity to participate in or accept the sacrifice (like burning incense symbolizes prayers or petitions to God). The eating of the remaining parts of the victim has to do with internalizing the deity, or becoming one with God.

We can eat the flesh (flesh and blood) of the Telestial sacrifice, at the Altar of Sacrifice, and become one with God there, be identified with Him at that level, with that law, with those ordinances, or we can eat from the Table of Shewbread, drink the wine, and be sanctified and one with God at that level, glory, dimension, law, and ordinances. It’s our choice.

There is an additional choice. When Christ went further into the Garden of Gethsemane, there He suffered to the greatest degree. There he suffered alone. He left the area where Peter, James, and John waited, the place of “suffering unto death” and went in further. What exactly happened there we don’t really know [1], other than; for us He suffered to a very great extent:

“Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit...” (Doctrine and Covenants 19:18)
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1. Others may know, but it is not widely known.
2. Some may view this assertion differently, but I see this as a holy and inspiring thing.

Tents and Hebrewisms

Never shying away from speculation, I have some observations that I would like to attempt here to tie together.


I have observed that there is a practice found among some older Hebrew writings where a person, but more specifically a prophet, equates a physical journey to his spiritual journey, and more specifically his ascension teaching and initiation. I am not sure that some of the stories as we receive them may not have even been adapted and adjusted to better demonstrate the points of the stories. This practice could be called a "Hebrewism."


In a prior post (click here) I described how Abraham considered going down to Egypt as going into a "deep [spiritual] pit." I described how he made that trip by holding to his "knot of faith" or a line going into the pit with knots that represented his covenants. He was not afraid to go into the pit because he was confident he could escape by pulling himself up grasping the knots. For Abraham this trip was a spiritual journey.


Jacob in his physical journeys stopped by a place called Beth-el and as he slept he dreamed a dream where he saw a ladder ascending up to God (see Gen. 28:12). Among LDS and Jewish thinkers it is understood that the rungs on the ladder represent the covenants, ordinances, or levels of ascension, that can also be applied to each of our lives (or the lack of such covenants). This is a temple/ascension motif (Gen 28:16-19) where Jacob called the place the "house of God" and poured oil upon a stone that created an altar. All true altars have a mystical connection to one of the three altars of the temple. 


Moses meet God on the Mountain. Mountains anciently represented and physically presented ascension. Going back to Abraham we read in the Zohar:

"He [Abram] moved on from there (ha-harah),  to the mountain. There he discovered (har he), Mountain of He. and all those rungs planted there." (The Zohar, Matt vol . II, pg 18 - Lekh Lekha)

Abraham climbed the physical mountain and built an altar, and the Lord added a "he" to Abrams name. The "he" represents the "Shekhinah" or divine presence resulting from covenants - it is a a sign of covenant. See THIS and THIS. Continuing on:


"He [Abraham] spread (ololoh), his tent, spelled with a (he) -spreading a spread, accepting the Kingdom of Heaven with all its linked rungs."(The Zohar, Matt vol . II, pg 18 - Lekh Lekha)

We see a couple concepts intertwined. When Abraham had the sign of the covenant (he) added to his name, he spread his tent. But the "tent" was spelled with a "he" instead of the normal "vav," indicating a tent of covenant or "the tent of Shekhinah."

From the above we see an association with covenants, temples, altars, and tents. A tent can be thought of as a "Tallit Gadol" reminiscent of the temple, with "tzitzit" tied at all four corners. The Zohar continues with Abraham:


"...Abram journeyed, continually journeying towards the Negev ... Continually journeying, rung upon rung until ascending to the South, where he was fittingly bound, ascending to his rung..." (The Zohar, Matt vol . II, pg 18 & 19 - Lekh Lekha)

It is a Hebrewism to connect like this the journey, the tent, the altar, the covenants, the ascension, and the temple. 


My point has to do with 1 Nephi chapter 2. In a prior post I pointed out a few of my observations about 1 Nephi 2:6-9. See my post HERE. The points I tried to make there was that there was a Hebrewism pattern in the text. In 1 Nephi 2:6-9 here is what I see:


- Lehi and his family are on a journey. It is a real journey, but also a journey of ascension.


- They camp by the river. This is an association with other ascension - living water imageries.


- Lehi builds an altar - associating this with covenants, ordinances, and the temple, and the tree of life.


- Also of interest, but not of our present concern is the valley, the sea, and the fountain of all righteousness. 


My point, in 1 Nephi 2:15 which reads:


"And my father dwelt in a tent" 


Which critics have cited as being out of place in the text, and useless. I submit that it is very much in place with the preceding Hebrewisms.


I would bet a dollar that the Reformed Egyptian that conveyed the word "tent" contained a modifier that gave a meaning somewhere close to  "a tent of covenant" or "a tent of Shekhinah."  At the very least, the way in which "tent" was used would convey the idea to any readers of Lehi's day, but is not right on the surface in our translation.


That's the way I see it. What think ye? 

The Holy Spirit of Promise

I was teaching a class the other day in High Priests Group on the Plan of Happiness. I had proffered my contention that each ordinance we receive must be sealed by the Holy Spirit of Promise (Holy Ghost) to be of force. It is my view that when a person receives an ordinance the Holy Spirit of Promise “seals” that the ordinance was performed correctly regarding form and authority, and the associated law was received and has been kept (assuming that person is living that law - or it is later sealed when the person does live the law).

I used a paragraph in the "Guide to the Scripture" under “Holy Spirit of Promise” which reads in part:

“He [the Holy Ghost] confirms as acceptable to God the righteous acts, ordinances, and covenants of men. The Holy Spirit of Promise witnesses to the Father that the saving ordinances have been performed properly and that the covenants associated with them have been kept.”


This notion was challenged by one of the good brethren, because of the following paragraph that reads: 


“They who are sealed by the Holy Spirit of Promise receive all that the Father has, D&C 76:51–60 (Eph. 1:13–14).”

The distinction being where I contend that each law and ordinance must be sealed upon a person, he read the reference to mean that at some point, all at once they are all, including exaltation sealed upon a righteous person.

I would argue that the next line also needs to be considered to understand this concept:



“All covenants and performances must be sealed by the Holy Spirit of Promise to have force after this life, D&C 132:7, 18–19, 26”

I believe that baptism is a critical ordinance, even for a person who never has “all that the Father has” or exaltation sealed upon him. But, that each ordinance and its corresponding law, including baptism, must be sealed upon each of us. If not, we are son’s of perdition (in the case of baptism).

The same would hold true for each ordinance and law. 

I would further contend that what ordinance and corresponding law we receive (we receive law by ordinances) dictates the resurrection we will receive. This is clear in the Doctrine and Covenants. Regarding the Holy Spirit of Promise we read:

“...All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise ...are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead.” (Doctrine and Covenants 132:7)

And then to the point of the law we keep or abide determines our resurrection:



“22For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory.

23And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory.

24And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory.” (Doctrine and Covenants 88)

I suspect that for most of us we receive the ordinances and the laws, and we grow into the law some time in the future. When we do, we have some spiritual experience and don’t even know that it was the Holy Spirit of promise sealing those ordinances upon us. And like those who receive “all the Father has” or have their calling and election made sure in this life, we may spiritually digress and return many times. But, we have proven that we can live the law, and only a full rebellion will separate us from that kingdom sealed upon us.


What think ye?

Agency and Choice

In the pre-mortal world of spirits, the great Michael was chosen to come and represent all of us, and by our signing onto the plan, Michael represented each of us vicariously.



In Hebrew, Adam (אדם) means “man” and means “human.”<1> We are all Adams, following the path of the fall and redemption of our father Adam. In Hebrew the phrase “the man” is the word “the Adam” (חאדם). 

Michael’s spirit was breathed into a body on earth, and his earthly name was Adam. This was true with Adam with his mate Eve. They were introduced into a garden that represented a Terrestrial Glory.



Pursuant to the Covenant of Creation Adam and Eve were given their agency, “...in the Garden of Eden, gave I unto man his agency.” (Moses 7:32) God gave this agency specifically to Adam and Eve, and that gift extended to all humanity since they represented all men and women. 



Agency is not the same as free choice. The concept of free choice implies a choice without repercussions. If a person meets a beggar on the street and is asked for charity the person may choose to give or not give, but if the possible donor has made a covenant to give to the poor, he is an agent of that covenant and can’t withhold charity without a violation of the covenant.

God deals with man, and builds a relationship with man, by covenants, one covenant upon another, till a full reconciliation is achieved. 

Adam and the rest of humanity were never given “free choice,” we were given agency, and the choice to choose to keep our covenants, or turn away from them.

We all entered into the Covenant of Creation, and thereby accepted Adam as our representatives before God in the garden. This was a family event, our father Adam and his children.

 Adam was given commandments that defined the limits of his agency. Adam and Eve received the two commandments, one that Adam and Eve remain together, and second, that they do not eat of the Tree of the Knowledge of Good and Evil.

A part of true agency is choice. Within the garden humanity was given agency and the choice to keep the agency or turn away from it. Without the choice to keep our agency or not, the purposes of the Covenant of Creation can not be met.

 “And to bring about his eternal [Covenant of Creation] purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter.”

“Wherefore, the Lord God gave unto man that he should act for himself.

Wherefore, man could not act for himself save it should be that he was enticed by the one or the other.” (2 Nephi 2:15 & 16)

In this life we have choice and agency, and we should understand each.

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<1> Strongs Hebrew #120

Consecration

In the pre-mortal world there was a plan put forward by God the Father that we now call the Plan of Salvation. Lucifer responded to the plan with a counter offer. His counter offer masqueraded as an acceptance, it contained limits and changes to the plan, and was geared to his personal benefit.



Lucifer is the archetype of an non-consecrated heart.



The Law of Consecration is the law of the Celestial Kingdom. If we wish to inherit a celestial glory we need to start demonstrating that we can live this law.



We follow Satan’s example when in our lives we wish to have, or attempt to negotiate a change from the plan. Before this world was created, certain rules were set in place that we must all abide by, that we trust will bring certain results.(1)

When we refuse to live by these rules we attempt to institute our own laws. As we become the instituter of new laws, we think to change the rules in opposition to God’s will. This is called becoming a law unto ourselves. The Plan of Salvation is the only way to Salvation and Sanctification.



“That [whoever] which breaketh a law, and abideth not by law, but seeketh to become a law unto itself [themselves], and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still.”(2) (Doctrine and Covenants 88:35)



If someone in this life decides they don’t want the saving ordinance of baptism for example (assuming it has been properly presented to them), thinking that they have some unique relationship with God, and they can have the blessing of salvation, and reject the ordinances, they seek to become a law unto themselves. Thinking they have carved out some special rules for themselves, and that God will have to take them as they come. What they will find is that they will either repent, or be cast off to outer darkness.



A consecrated heart is born of the understanding that there is not more than one plan, and that any counter offer is a rejection of the plan. A consecrated heart doesn’t resist God at some point of opposition (The trials of this world) and in effect say “this is as far as I go” as though they can stop the plan from working upon them. In the throws of opposition, a consecrated heart seeks strength, relief, healing, enlightenment, sanctification, patience, and the determination to endure to the end. A sanctified heart clings to the covenants, ordinances, and the knowledge of the plan.

The temple is where we receive the covenant of consecration.

(1) “There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated— And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.” Doctrine and Covenants 130:20-21.

(2) These people can’t be sanctified by law because they break the laws. They can’t be sanctified by mercy because they reject Christ and His mercy. Justice would condem them. They can’t be sanctified by judgment because they will be judged worthy of outer darkness, being filthy still.

Anointing - Oil and Blood

There is a theme in Old Testament and other religious writings of that day regarding anointing. There are many instances of sacred anointings from Adam seeking to be anointed with the oil from the tree of life, to Moses anointing the implements of the Tabernacle and so on.

Baptism is usually and rightfully thought of as the initiation ritual of ancient Israel, with symbolic stories of Adam standing in the Jordan River for forty days as his repentance and baptism. We know as Latter-Day Saints that Adam was actually baptized. (Moses 6:64&65)

Ancient Jewish converts had to be baptized, circumcised, and perform sacrifice as initiatory rites. Ancient Israelite thinking about anointing was also associated with these introductory rites.

“The solemn setting apart of a person or thing to a special use or purpose. According to Fleischer (Levy, "Neuhebr. Wörterb." ii. 206), the word "hanak" (to initiate) is derived from the "rubbing of the throat" of an infant for the purpose of cleansing it and enabling it to take the mother's milk, and is therefore applied to every form of initiation. It appears, moreover, that the "rubbing" remained for a long time an essential feature of the rite of initiation, for "every consecration in Biblical times was accompanied by rubbing or anointing with oil the object to be consecrated. Thus the pillar at Bethel was anointed (Gen. xxviii. 18; compare the "dedication" of Nebuchadnezzar's image, Dan. iii. 2 et seq.). The priests and the vessels of the Tabernacle were anointed with oil (Ex. xxviii. 41, xxx. 26; Lev. viii. 10-12; Num. vii. 13), and by this rite they were "hallowed." "Mishát Adonai" is, therefore, "consecration to the Lord" (Lev. x. 7).” JewishEncyclopedia.com

In temple symbolism; sacrifice, baptism, and anointing were all contiguous in their area of the temple, which represented the Telestial Kingdom.

"Teleiomai [relating to the telestial kingdom] means to be introduced into the mysteries... [a] teleiotes is a person who has been initiated into some degree or other of the mysteries, and the completion of the degree qualifies him as complete..." (Temple and Cosmos, Hugh Nibley, Deseret Book, Pg# 28)

Initiation into some degree of the mysteries is analogous to being initiated into some level of the temple worship system.

There is a relationship between oil and the blood of the sacrificial victim. In gospel themes the two are sometimes interchangeable.

In a temple setting, relating to sacrifice, a “filling of the hand” is closely related to the anointing. A priest “fills his hand” with his sacrificial offering, and that demonstrates his part in the sacrificial system. Aaron filled his hand with the sacrificial meat and burnt it upon the altar. (Leviticus 9:17)

Anointing is for “consecration.” What we read in the King James as “consecration” is often “fills the hand” in Hebrew, as in Ezekiel 43:26. The Hebrew word MLA (mala) is defined in Strong's Exhaustive Concordance (word 4390); “...to fill up...to be ordained... consecrate... to unite together... ‘to fill the hand’ means to ordain or consecrate for service to God... consecrated...”

In Hebrew, covenant (brit - BRYT) literally means“cut-where-blood-flows.” When a sacrificial victim would be cut the blood would be caught in cups and passed from one priest to another, not to be sat down. In this way the the priests' hands were filled, and the people were consecrated and sanctified by the sprinkling of the blood upon the people.

And what did blood represent? Messiah, or the anointed one.

The Question of 1 Nephi 2:6-9

This post is more of a question than a explanation.

Learning to study patterns in scripture can be a great tool to see associations between passages. These associations provide clarification, or additional insight into each other.

To me, a most prominent example of common patterns between scriptural motifs is the idea of ascension. The scriptural references to ascension that I would easily associate would be:

Genesis 2, where the Tree of Life is described, and from it flows a river that flows into the world and breaks into four parts.

Ezekiel 47, where the temple is described, and from it flows a stream goes into the world and expands into four levels.

Nephi 8, where the Tree of Life is described, that has a river that flows from it through the world and become polluted as it proceeds.

Now the above are the main anchors of this thought, but I would also associate the Parable of the Olive Tree (Jacob 5-6), The True Vine (John 15), Tree of Faith (Alma 32:40), Revelation 22, Jacob’s Ladder, The Parable of the Sower, and so on, But the point is easier to make with the anchors.

So we see the pattern of the temple, or the Tree of Life being the place or origin. And this is all clearly a temple setting, with a water flow descending from the source into the world.

When we begin to notice a pattern we need to use restraint and not make association that are not there. But this is where my question starts.

I see the pattern of ascension described above in 1 Nephi chapter two verses 6 through 9. I don’t know if anyone has ever pointed this out before.

It is usually not seen as any great revelation, but a simple teaching example used by a father to teach his sons.

Lehi and his family camp beside a river, and from there he builds his example.

In verse 7 Lehi builds an altar that I would contend is a place of covenant and has an ideological equivalence or at least an association to a temple or Tree of Life.

“And it came to pass that he built an altar of stones, and made an offering unto the Lord, and gave thanks unto the Lord our God.”

This imagery is a little more difficult to reconcile, but we have in 1 Nephi 2 an altar, a river, a valley, the sea, and a connection to the “fountain of all righteousness.”

(see 1 Nephi 11:25, Ether 8:25, 12:28, 1 Nephi 8:20, 32, Ps 36:9, 68:26, prov. 14:27, Jer. 2:23, 17:13, Joel 3:18, Rev. 7:17, 21:6)

I am unsure of the importance, but I can’t shake the idea that this imagery was purposefully incorporating aspects of other ascension vision. Now was this being used to get them in the mindset to receive the Tree of Life vision that would follow? Or just pure coincidence? Or for some other reason?

What do you think?

Can We Suffer For Our Own Sins?

Today’s Sunday School lesson was on one of my favorite subjects, the “Plan of Salvation.” This topic is thought by many to be elementary, but I find it deep and riveting.

When we got to the point of discussing the three kingdoms of glory I asked the question; are those who inherit the Telestial or Terrestrial kingdoms fully forgiven of their sins, or just partially cleansed? I always ask that question at that point to anchor the discussion should a debate ensue (which is not uncommon for me on this topic).

As the discussion continued, the view was shared by a couple brethren that those who go to the Celestial kingdom enter by the atonement of Christ. But, those who enter the two next kingdoms do so by suffering for their own sins.

I reject this idea. I know why they believe that, it is based upon a misunderstanding of a few verses, however, it flies in the face of the rest of LDS theology. Yet this idea is not unheard of.

Let me first state my views on these issues, which surprisingly I find controversial among my fellow members.

I believe that Christ died for the world.

“41 That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

42 That through him all might be saved whom the Father had put into his power and made by him;

43 Who glorifies the Father, and saves all the works of his hands, except those sons of perdition who deny the Son after the Father has revealed him.

44 Wherefore, he saves all except them…” (D&C 76:41-44)

Salvation is the redemption of the soul, or in other words the spirit and the body. In fact, Christ redeems the bodies of all men pursuant to the primordial covenant of creation.

I suggest that the resurrection of the dead is the redemption of the soul, body and spirit, of all men, even the son’s of perdition.

“And the spirit and the body are the soul of man.

And the resurrection from the dead is the redemption of the soul.

And the redemption of the soul is through him [Christ] that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the dearth shall inherit it.” (D&C 88:15-17)

In other words, all are saved, body and spirit in the resurrection (OK, calm down, you don’t need to call my bishop).

The son’s of perdition are in the process of redemption in the resurrection, but until the final judgment, post-resurrection is given, the crowns of the kingdoms are not given. The son’s of perdition reject the gift of redemption at the final day.

Speaking of the resurrection of the son’s of perdition we read:

“And they [son’s of perdition] who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received.

For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift.” (D&C 88:32-33)

The gift of redemption is given to all, but is not received by the son’s of perdition.

These son’s of perdition can’t reject the gift of Christ, and pay for their own sins, and receive a kingdom of glory, nor can anyone else.

The punishment for sin is endless separation from God. We can never pay for our own sins! We can never come to a point at which the penalty has been fully paid without Christ.

“Behold, he [Christ] offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.” (2 Nephi 2:7)

To overcome sin and its consequences, the price paid must be an infinite atonement, see 2 Nephi 9:7. Men can’t provide that. Without a savior we will languish forever in separation from God.

“…[T]here is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise.” (2 Nephi 2:8).

The 88th section of the Doctrine and Covenants, verse 35 lays out the ways people can be saved.

Mercy – But unless we accept Christ, how can we receive mercy? Mercy is given through Christ. Otherwise law and justice are frustrated.

Justice – But we all fall short and have broken the law, so law only brings death to us sinners.

Judgment – The same problem as justice.

No matter what else we have done, without Christ, we remain filthy still. There are not several, competing, or parallel ways to be saved, there is only one way. This is basic Mormon doctrine.

The people who inherit the Telestial Kingdom suffer the wrath of God in this life, are cast down to hell after this life to suffer Gods wrath in spirit prison, but in the end accept Christ.

Christ paid for the sins of the world, and salvation is free. What determines where we spend eternity is what law we are willing to live.

“All sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the son’s of perdition.” (Joseph Smith, The Miracle of Forgiveness, pg 119)

It's a great plan!

The Four Corners of the Earth

In Sunday School this week we were discussing the “gathering” or the "gathering of Israel." The question was asked about the “four quarters” of the earth, or the “four corners” of the earth.

I did not volunteer my answer because I thought it too complicated for a one-sentence answer, and concluded it would be better not to appear as the crazy guy in the back of the room, again.

I see these phrases as part of a larger, and mostly lost understanding of Israelite theology and imagery. In Kabalistic thought there are really only two things in physicality; “Creation” (existence, dividing, and scattering), and the “Chariot” (gathering, uniting, at-one-ing).

The imagery of the Tree of Life first shown in Eden has a river that flows from it, and it flows to the entire physical universe. It is the blessings of God. It is the power that maintains existence, it’s the laws of physics, it is the knowledge that saves, it is the power to exalt, it is covenants, it’s our gospel heritage.

This river immediately divides into four parts. These parts correspond to the four estates of man, or the Celestial, Terrestrial, Telestial Kingdoms, and Outer Darkness (non-redeemed state). All of these, even outer darkness is maintained by this flow.

Some would argue that tribes of the earth generally, as a group, adhere to one of these kingdoms.

Going to the four corners of the earth, would be analogous to following one of the four rivers to where that tribe exists, and preaching the gospel there. This is associated with the prophecy that the gospel would go to every nation, kindred, tongue, and people (tribe).

Going to every tribe is a fairly new phenomenon. It was not always so. Even Jesus resisted teaching the gospel to those of questionable breeding. This latter-day process of taking the gospel to all four quarters is associated with the Abrahamic covenant. The Abrahamic Covenant is the means of salvation and exaltation. You can’t be a child of God and reject the Abrahamic Covenent.

The seed for this covenant is inserted by the blood of Israel being planted into each tribe by the scattering of Israel (intermarrying)(linage), or by individuals accepting the covenant and being adopted. (see Israel, LDS Topical Guide)

This idea of the four rivers is demonstrated in Ezekiel 47 where the river coming from the Temple exists in four depths. Nephi saw the river coming from the Tree of Life in levels of purity (REF). This water is also associated with final things as we see in Revelation 22. This idea can also be soon in many simple teachings and parables such as the Parable of the Sower, with its four outcomes.

Through this process, all the world will be blessed.

The Great Secret

I will herein use a couple quotes by the Prophet Joseph Smith, in his great King Follett Sermon (KFS) (LINK), and discuss them a bit,

Joseph said about God that He is “…not trifling with you or me.” This is all very serious, we are not on vacation, nor should we be preoccupied with feeding our bellies. There is a real plan from the beginning, and this is our time on stage.

Joseph quotes the New Testament, "This is life eternal that they might know thee, the only true God, and Jesus Christ whom thou hast sent." But Joseph goes further and teaches that not only must we know God, we must understand our true relationship with God. If we miss this, we really know nothing.

“There are but a very few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is past, or that which is to come, as it respects their relationship to God. They do not know, neither do they understand the nature of that relationship; and consequently they know but little above the brute beast, or more than to eat, drink and sleep. This is all man knows about God or His existence, unless it is given by the inspiration of the Almighty.”

So what was our relationship with God in the “past,” and what will our relationship be in that which is “to come?” What do we know?

We know that we always existed like God:

“The intelligence of spirits had no beginning, neither will it have an end. …That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal with our Father in heaven.” (KFS)

What made Him our Father is that He reached back into eternity, to bring us forward.

“The first principles of man are self-existent with God. God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge. He has power to institute laws to instruct the weaker intelligences, that they may be exalted with Himself, so that they might have one glory upon another, and all that knowledge, power, glory, and intelligence, which is requisite in order to save them in the world of spirits.”

This ability to be “exalted,” to receive “knowledge, power, glory, and intelligence” is the promise of God, from before creation, through the atonement, otherwise known as the Abrahamic Covenants, or our inheritance.


We know that before this world was created there was a grand council, made up of the Head (rosh) God, Eloheim, and the other Gods in the council. These are the noble and great ones that Abraham saw (LINK), the priesthood holders of this life. Some of these achieved the rank of god before the world was, as Christ did. The Hebrew word “El” means God. The Hebrew “im” is the plural suffix.

“In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted a plan to create the world and people it. When we begin to learn this way, we begin to learn the only true God, and what kind of a being we have got to worship. Having a knowledge of God, we begin to know how to approach Him, and how to ask so as to receive an answer.”

So we existed forever like God. He is our Father because He brought us forth from intelligences, to spirits. He is our Father because He created our physical bodies, as planned in the Council of the Gods. This is the present or the past. What is our relationship “to come?” If worthy:

“…[A]lthough the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer, or die any more, but they shall be heirs of God and joint heirs with Jesus Christ. … To inherit the same power, the same glory and the same exaltation, until you arrive at the station of a god, and ascend the throne of eternal power, the same as those who have gone before…”(KFS)

This is all a family affair. Parents passing on an inheritance to the children. Elijah said:

“And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so, the whole earth would be utterly wasted at his coming.” (JSH 1:39)

And modern prophets said it this way:

“All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny. Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose.”

“In the premortal realm, spirit sons and daughters knew and worshiped God as their Eternal Father and accepted His plan by which His children could obtain a physical body and gain earthly experience to progress toward perfection and ultimately realize his or her divine destiny as an heir of eternal life. The divine plan of happiness enables family relationships to be perpetuated beyond the grave. Sacred ordinances and covenants available in holy temples make it possible for individuals to return to the presence of God and for families to be united eternally.” (LINK)

The Prophet Joseph said “That [this] is the great secret.”

More Knots

I would like to continue on with the concepts of an earlier couple of posts. In my post Tying The Knot I said:

“Some ancients thought of the plan of salvation as three worlds or kingdoms stacked one above the other. Spanning these three worlds was a rope descending from the highest kingdom bringing connection to the lower worlds. Each of the three worlds is tied to the rope by a knot, and the knot is fastened with a nail (Vav). The temple is a knot symbolizing the connecting place between the worlds. Each level of temple worship has an altar which represents the Vav or nail in that world.” and

“The knot alludes to covenants. When people are married, the have tied the knot, they have made promises that bind them. In the case of the temple the knot or covenant is made binding by the nail or Vav, which represents the atonement.”

Now there is in reality no physical rope hanging from the heavens that is fastened to the altar in each kingdom of glory by a nail, nor is it physically tied by a knot. These typify some “other thing” that actually does span these kingdoms and fastens a connection between the worlds. This “other thing” is symbolized by knots and nails.

The symbolic use of knots and nails clearly trace back to the temple. Adaptations of these symbols have permeated Jewish culture and to lesser degrees Mediterranean and Western cultures. Usage of these symbols appear to be authorized by God in some cases. They may be cultural uses accepted by deity, or even inappropriate applications of earlier teachings. Where the excesses being is beyond the scope of this post.

In a theological macrocosm the rope of the heavens (Tree of Life - Vine) is tied to the altar of each kingdom of glory by the nail (vav). In a microcosm each justified person is tied to the rope of the heavens symbolized by his belly button. This belly button connection is the source of all life, including the resurrection (As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. John 15:4). Recently Bryce Haymond over at Temple Study did a series of fantastic posts about the Egyptian “ankh” also known as the symbol of life (and knot of Isis). Haymond quotes Nibley discussing the possible origins of the ankh describing it as a “...knotted cord, [it] was a naval sting.” and further saying that the word “...ankh also means “oath,” the idea being, as Jan Bergman suggests, that one swears by one’s life, so that if the oath is broken, so likewise ‘the cord of life’ - the umbilical cord - is broken. (Hugh Nibley, The Message of the Joseph Smith Papyri, Deseret Book,Page 454)"

So in the ankh we see an association of knots and covenants, and in this case they are fastened to the individual by the knot. Another nuance of the ankh is the tie of family relation. This is an allusion of tying families together, by this “other thing.”

The idea of wrapping mummies appears to be an application of the symbol of knots. But, with regards to the wrapping mummies, it appears to also be connected to the final embrace by the gods. Which is thought of as the culmination of all initiation. When an initiate is embraced by the gods, he is thereafter identified with them, it is a family embrace. This embrace is the final act of the atoning, the lost child has become one with his family again.

“Rich meaning is found in study of the word atonement in the Semitic languages of Old Testament times. In Hebrew, the basic word for atonement is kaphar … Closely related is the Aramaic and Arabic word kafat, meaning ‘a close embrace’—no doubt related to the Egyptian ritual embrace. References to that embrace are evident in the Book of Mormon. One states that ‘the Lord hath redeemed my soul . . .; I have beheld his glory, and I am encircled about eternally in the arms of his love.’… Another proffers the glorious hope of our being ‘clasped in the arms of Jesus …’ I weep for joy when I contemplate the significance of it all. To be redeemed is to be atoned—received in the close embrace of God, with an expression not only of His forgiveness, but of our oneness of heart and mind.” (Perfection Pending, and Other Favorite Discourses, Elder Russell M. Nelson, Deseret Book)

Mummies are wrapped in knotted linnen. Some Jews wear, and are eventually buried in an undergarment with four corners (tallit katan. See Haymond’s post HERE), at the corners are specially tied knots called “Tzitzit.” You may recall Jesus condemned ancient Jews for enlarging the fringes of their garments. What they were doing was showing off the tokens of their covenants. Some Jews also wear a larger garment as an occasional outer garment called a “Tallit Gadol” which is a prayer shaw, if large enough it can be used to cover the canopy for marriage. It also has Tzitit or knots on the corners. These Tallits appear to be a symbol like the panther skins worn by Egyptian priests.

Some Jews wear leather straps called “Tefillin.” One on the head to hold a box containing the verses of scripture, with a knot tied afresh daily. There is also a Tefillin tied onto the arm and hand.The knots are tied to form Hebrew letters (Dalet, Shin, Yod). On the hand the traps are arranged to form the letter Shin (resembling a “W” bringing to mind El Shaddai).

Again, Bryce Haymond recently did two good posts on related topics. He discussed a Jewish practice of tying the hands of a bride and grom (Handfasting). I suspect this practice arose when the children of Israel did not have access to have their hands fastened together, and to the altar with a vav, they made a likeness with a knot. He also posted about crowns (HERE). He discussed how strings or ribbons are used to secure the crowns. It is clear that where the string is tied depicts the glory (degree) of the crown.

““…[T]he crown of sanctification… is added (the round linen cap was to act as a cushion for a metal crown during a long ceremony). Later the cap alone would suffice, since it showed that the owner was qualified to wear the ‘crown of justification.” (Hugh Nibley, Don E. Norton, Temple and Cosmos, Deseret Book, Pg#55)

“The culmination of all initiation is coronation… every individual person may experience his own coronation… [t]here is a fusion of personalities in the coronation situation, he who assumes the crown being identified with whoever else wears it.” (Hugh Nibley, The Message of The Joseph Smith Papyri, Deseret Book, Pg. 353)

This family identification Nibley is referring to can also be called “sealing,” which is associated with the ideas of nails and knots. Most of modern Christendom sees salvation as individual thing, but we see it as a family affair.

When we kneel upon any of the three altar of the temple, one for each glory represented therein, our covenants need to be tied there in the knot that binds the heavenly rope to that kingdom. This is done by that “other thing,” the atonement. The knot is the covenant of creation and redemption made before in the pre mortal life.

“Whatever the blessed Holy One does is intended to revolve revolutions to fulfill the covenant of existence” (The Zohar, Matt,Vol 3, pg. 200, Mi-Qets)

Abraham’s Knot of Faith

A while back a wrote a post titled “Tying The Knot.” In that post I wrote:

“Some ancients thought of the plan of salvation as three worlds or kingdoms stacked one above the other. Spanning these three worlds was a rope descending from the highest kingdom bringing connection to the lower worlds. Each of the three worlds is tied to the rope by a knot, and the knot is fastened with a nail (Vav). The temple is a knot symbolizing the connecting place between the worlds. Each level of temple worship has an altar which represents the Vav or nail in that world”

The Zohar is a medieval attempt to pass on the oral teachings of the Jews in story form. It teaches about Abraham preparing to go down into Egypt, a sinful place. Abraham was fearful that it was like a spiritual pit from which he would not be able to escape. We read:

“So Abraham cleaved to faith when he went down to Egypt and when he went to the land of the Philistines. This can be compared to a person who was about to descend into a deep pit. He was afraid he would not be able to come back up. What did he do? He tied a length of rope above the pit, saying ‘since I have tied this knot, now I can enter.’ Similarly, when Abraham was about to go down to Egypt, he first tied a knot of faith, so he would have something to grasp; then he descended. Likewise when he entered the land of the Philistines.” (The Zohar, Matt vol. 2, pg 165, Va-Yera)

Abraham feared for his spiritual welfare. As a lifeline, he clung to the “knot of faith” that he created. What was that knot? It was his covenant, his endowment, inheritance, or the promise of deification.

We see in the Book of Abraham that that is exactly what happened. When Abraham left Ur, God appeared to him and:

- Gave Abraham the priesthood.
- Blessed him with eternal seed.
- Gave him land.

These blessings are described in Abraham chapter 2. Chapters 3 through 5 are excerpts of Abraham's teaching of creation that correspond to their temple covenants. These covenants and blessings are the “knot” that Abraham held to in a troubled time.

When we feel ourselves descending into a spiritual pit, do we hold to our knot, our covenants, our temple inherence? We need to reach up, take ahold of our knot, and pull ourselves up, from time to time.

The Abrahamic Covenant

In my recent post “Penalties and Blood” I wrote about how anciently covenants were sometimes made between people, and with God. Some of these covenants were made by ordinances, which may include an allusion to the penalties if the covenant is broken. Such an allusion is the rite of circumcision. To break the covenant of circumcision is to lose eternal seed.

Circumcision is a sign to the Israelites that they were the children of “the covenant” or the “Abrahamic Covenant.” When Abram received his endowment a “h” (heh) was added to his everyday name, illustrating that he had entered in the covenant. The Hebrew name for Jesus, was YHVH, and is known as the Tetragrammaton (YHVH or יהוה).

The “Yud” is a picture of a penis (and an arm or hand) and means creation. The “Vav” is a picture of a nail and means to bring together, bind, or seal, and the “Heh” is a picture of a man praying with upheld hands. (LINK)

"YUD" and "Heh" means “covenant of creation.”
and
"Vav" and "Heh" means “covenant of atonement.”

The Anointed is both creator and redeemer.

This is why in ancient Hebrew literature it discusses how the heavens and the earth were built upon, and are maintained by the covenant of circumcision. This can be a little hard to understand at first. It is not talking about circumcision at all, circumcision is alluding to the covenants of creation and atonement. Without this covenant the earth would be utterly wasted.


“Come and see: Once Abraham was circumcised, he abandoned the foreskin and entered the sacred covenant... entering the covenant upon which the world stands.” [1]

Without implying any dilution or degradation of the terms, we see in gospel teachings a purposeful evolution of certain terms. For example; the term “House of Israel” means the “Camp of Israel,” which means “Army of Israel” (“he struggles with with God” which could point to an embrace of covenant), which means “Army of Heaven” , which means “Army of God.” These are the ones Jesus said he would make His rulers in this world. (Abraham 3:23)

When we speak of the Melchizedek Priesthood, what are we talking about? We are talking about the authority given to “Melchizedek”, which is the authority of the “Fathers” (or the patriarchs), which is the Priesthood of Adam (HC, Vol. 3, pp. 386-387), which is the authority after the “Holy order of the Son of God.”

All things hang upon the covenant of creation and the promises made there, which include the covenants of redemption or atonement. When we are circumcised, baptized, take the sacrament, or go to the temple, we are only pointing to, and recommitting to the covenants of creation and redemption made in our pre-earth life. Understanding these covenants is the heart of the matter at hand.
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[1] The Zohar, Lekh Lekha, Matt. Vol. 2, pgs. 74 and 75.

Penalties and Blood

I am at a loss of how to exactly say what I want to convey in this post. I understand it, but it is a little hard to put into words. Here is my best attempt.

The plan of salvation is administered unto us by covenants, including; baptism, sacrament, priesthood, and of course the temple. These covenants come with blessings, and with penalties if the covenant is not kept.

Pre-messiah circumcision, the cutting, was a sign of the covenant of Abraham, and an illustration of the penalty. Modern folk don’t care much to be reminded of penalties. While a reminder of the possible penalties may not be an essential part of the covenant, historically the gospel has included such reminders. In the 84th. section of the Doctrine and Covenants, known as the Oath and Covenant of the Priesthood we read:

“But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.” (D&C 84:41)

Circumcision is an outward sign of the covenant, and a penalty. Many Old Testament covenants where attached to or received by the killing of an animal, usually by cutting. In Old Testament times a priesthood covenant may be attached to the ritual of cutting an animal in two, then walking the path between the parts. When we “cut” a deal, we have made a two way promise.

The Hebrew word for “covenant" is “brit.”

“ [brit] ברית ... [C]ovenant, treaty, compact, agreement, an association between two parties with serious responsibilities, benefits, and penalties; ‘to cut a covenant’ is to ‘make a covenant,’ a figure of the act of ceremonially cutting an animal into two parts, with an implication of serious consequences for not fulfilling the covenant...” [1 - also see this LINK]

In Hebrew, “covenant” literally means “cut-where-blood-flows.” In times past, when a covenant of blood was made, a cup, or cupping hand, sometimes by a priest, would be held underneath to catch the blood. This blood in the cup would sometimes be mixed with wine and consumed by the participants. The wine and the blood are often interchanged in gospel themes (the rite of the Sacrament for example - see LINK). I find it interesting that American Indians practiced this Hebrew custom or rite.

“According to Pirḳe R. El. xxix., it was Shem who circumcised Abraham and Ishmael on the Day of Atonement; and the blood of the covenant then shed is ever before God on that day to serve as an atoning power. According to the same Midrash, Pharaoh prevented the Hebrew slaves from performing the rite, but when the Passover time came and brought them deliverance, they underwent circumcision, and mingled the blood of the paschal lamb with that of the Abrahamic covenant, wherefore (Ezek. xvi. 6) God repeats the words: ‘In thy blood live!’”(LINK)

The blood of the covenant is taken upon each of us in true temples, in a symbolic way. Ancient Israel also symbolically received the covenant by being sprinkled with blood. This sprinkling conveyed the blessings, responsibilities, and the penalties associated with the covenant.

“The animal was slain on the eve of the Passover, on the afternoon of the 14th of Nisan, after the Tamid sacrifice had been killed, i.e., at three o'clock, or, in case the eve of the Passover fell on Friday, at two. The killing took place in the court of the Temple, and might be performed by a layman, although the blood had to be caught by a priest, and rows of priests with gold or silver cups in their hands stood in line from the Temple court to the altar, where the blood was sprinkled. These cups were rounded on the bottom, so that they could not be set down; for in that case the blood might coagulate. The priest who caught the blood as it dropped from the victim then handed the cup to the priest next to him, receiving from him an empty one, and the full cup was passed along the line until it reached the last priest, who sprinkled its contents on the altar.” (LINK)

All these covenants we make are just renewing the covenants of creation, upon which heaven and earth rest. We need to remember our blessings, rights, privileges, responsibilities, and the associated penalties.

The promise of the Abrahamic Covenant is that our seed will continue forever.
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[1 - The Strongest Strong’s Exhaustive Concordance of The Bible, 21st Century Edition, page 1483.)

Are Mormons Christians?

The Olive Tree represents the Tree of Life. Exactly when that imagery began, I don’t know, but it was a very long time ago. There was an Old Testament prophet only mentioned in the Book of Mormon named “Zenos” (Holy Enos?). This is the earliest use of the olive tree imagery, and interestingly it is also called a vineyard (Jesus is the True Vine), and appears to be the root (or source) of both uses of the imagery in both Book of Mormon and biblical records. This imagery is used in Old Testament, and New Testament times. And in-fact is a major theme throughout scripture.

The olive tree represents the salvation of families, tribes, and individuals (macro and micro).

Olive oil represents the anointing of the Christ or The Anointed One, by it we are healed. It represents the Holy Ghost.

In The Gospel of Phillip we read:

“…it is from the olive tree that we get the chrism [anointing oil], and from the chrism, the resurrection [total healing]… for it is from the word ‘chrism’ that we have been called ‘Christians… For the father anointed the son, and the son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the holy spirit. The father gave him this in the bridal chamber… This is {the} kingdom of heaven” [1]

When we call for the Elders of the church to anoint us, it is a re-application of each blessing up to, and including, the Bridle Chamber.
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[1 - The Gospel of Phillip, The Nag Hammadi Library, Harper Collins, Pg. 153-4.]

The Power of Godliness

Are the ordinances of the temple really necessary? Could we not just conform our lives to good principles and achieve the same ends?

Let’s start in the 84th Section of the Doctrine and Covenants, verse 19:

“And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.” [D&C 84:19]

The “key of the mysteries” is the right [keys] to administer the mysteries, meaning, the right to administer the ordinances. Hugh Nibley said:

“…but that is what Christ meant by the mysteries of the kingdom. He meant ordinances, which were necessary; and these he revealed to the apostles during his very confidential teachings of the forty days after the resurrection.” [1]

If you accept what Nibley is saying, Doctrine and Covenants 84:19 is equating the ordinances with the ability to know God. As is plainly stated in the next verse:

“Therefore, in the ordinances thereof, the power of godliness is manifest.”

What is this “power of godliness” that is given in the ordinances? Power to do what? Verse 22:

“For without this no man can see the face of God, even the Father, and live.”

If we ever wish to see God, the ordinances must be done, because that is where the power is manifest. That is where the pre-earth covenant is renewed, and salvation is dispensed.

[1 - Hugh Nibley, Temple and Cosmos: Beyond This Ignorant Present, Deseret Book, pg. 28.]

Oil of Gladness

The word “Christ” is a Greek word meaning “the anointed.” Also, the word “Messiah” means “the anointed.” One is the Greek and one is the Hebrew/Aramaic version of the same meaning.

So how is Jesus of Nazareth the “Anointed One?” When was he anointed? And, for what purpose?

We have a few biblical references about His anointing:

Isaiah 61:1-3 Luke 4:16-22 Acts 4:27 Acts 10:38

Bishop Cyril of Jerusalem gave us some more insight regarding the anointing with the “oil of gladness” during his temple prep classes (I have taken the liberty of “Mormonizing” the text):
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Having been baptized into Christ, and put on Christ, ye have been made comformable to the Son of God; for God having foreordained us unto adoption as sons, made us to be conformed to the body of Christ's glory. Having therefore become partakers of Christ, ye are properly called Christs [Christians], and of you God said, Touch not My Christs, or anointed. Now ye have been made Christs, by receiving the antitype [symbol] of the
Holy Ghost; and all things have been wrought in you by imitation, because ye are images of Christ. He washed in the river Jordan, and having imparted of the fragrance [goodness] of His Godhead to the waters, He came up from them; and the Holy Ghost in the fulness of His being lighted on Him, like resting upon like. And to you in like manner, after you had come up from the pool of the sacred streams [places of washing], there was given an Unction [anointing], the anti-type [symbol] of that wherewith Christ was anointed; and this is the Holy Ghost; of whom also the blessed Esaias, in his prophecy respecting Him, said in the person of the Lord, The Spirit of the Lord is upon Me. because He hath anointed Me: He hath sent Me to preach gladtidings to the poor.

For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Saviour of the whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of Nazareth, whom God anointed with the Holy Ghost [Acts 10:38] David also the Prophet cried, saying, Thy throne, O God, is far ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom; Thou hast loved righteousness and hated iniquity; therefore God even Thy God hath anointed Thee with the oil of gladness above Thy fellows [Heb. 1:9]. And as Christ was in reality crucified, and buried, and raised, and you are in Baptism accounted worthy of being crucified, buried, and raised together with Him in a likeness, so is it with the unction [anointing] also. As He was anointed with an ideal oil of gladness, that is, with the Holy Ghost, called oil of gladness, because He is the author of spiritual gladness [joy], so ye were anointed with ointment [oil], having been made partakers and fellows of Christ. But beware of supposing this to be plait [plan] ointment [oil]. For as the Bread of the Eucharist [sacrament] after the invocation [prayer] of [by the power of] the Holy Ghost, is mere bread no longer, but [symbolizes] the Body of Christ, so also this holy ointment [oil] is no more simple ointment, nor (so to say) common, after invocation [the prayer], but it is Christ's gift of grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature. Which ointment [oil] is symbolically applied to thy forehead and thy other senses; and while thy body is anointed with the visible ointment [oil], thy soul is sanctified by the Holy and life-giving Spirit.



And ye were first anointed on the forehead, that ye might be delivered from the shame, which the first man who transgressed bore about with him everywhere; and that with unveiled face ye might reflect as a mirror the glory of the Lord. Then on your ears; that ye might receive the ears which are quick to hear the Divine Mysteries [ordinances of God], of which Esaias said, The Lord gave me also an ear to hear; and the Lord Jesus in the Gospel, He that hath ears to hear let him hear. Then on the nostrils; that receiving the sacred ointment ye may say, We are to God a sweet savour of Christ, in them that are saved. Afterwards on your breast; that having put on the breast-plate of righteousness, ye may stand against the wiles of the devil. For as Christ after His Baptism, and the visitation of the Holy Ghost, went forth and vanquished the adversary, so likewise ye, after Holy Baptism and the Mystical [sacred hidden] Chrism [anointing, making you a Christ or Christian], having put on the whole armour of the Holy Ghost, are to stand against the power of the adversary, and vanquish it, saying, I can do all things through Christ which strengtheneth me.

Having been counted worthy of this Holy Chrism [anointing], ye are called Christians, verifying the name also by your new birth. For before you were deemed worthy of this grace, ye had properly no right to this title, but were advancing on your way towards being Christians. 6. Moreover, you should know that in the old Scripture there lies the symbol of this Chrism [anointing to become a Christian]. For what time Moses imparted to his brother the command of God, and made him High-priest, after bathing in water, he anointed him; and Aaron was called Christ or Anointed, evidently from the typical Chrism [anointing]. So also the High-priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon. To them however these things happened in a figure, but to you not in a figure, but in truth; because ye were truly anointed by the Holy Ghost. Christ is the beginning of your salvation; for He is truly the First-fruit, and ye the mass; but if the First-fruit be holy, it is manifest that Its holiness will pass to the mass also.
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To learn more about Cyril’s letters click here.

And from what tree does the oil come from?

There are some things to be learned here!