The New Years Festival Drama


(this is a huge resource offered free of charge. Bless them!)

Long quote from LeGrand Baker:

"An example of the often untapped information in the scripture is Paul’s understanding of our relationship with the Savior as he expressed it in the first chapter of Ephesians. The first verse reads:

1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus (Ephesians 1:1).

Paul addresses the “faithful.” The Greek word is pistos and means those who keep covenants. As many of you will recognize, is derived from pistis (faith) which is about making and keeping covenants. So from this and the rest of what he says in the letter, we may understand that Paul is addressing endowed Saints who know and keep their covenants.

He begins by calling attention to his own foreordination, to the time when he was chosen “by the will of God” to be an apostle of Jesus Christ. Because it is God, rather than Christ, who chose him, we know that the choosing occurred in the Council in Heaven.

The way he uses the words “Jesus” and “Christ” are critical to knowing the depth of what he is writing. In Greek, the adjective follows the noun, so they would say apple red, rather than red apple. “Christ” is the Greek form of the Hebrew “Messiah” and means the Anointed One. To be anointed is to be made a priest and a king. Christ’s anointing also occurred at the Council in Heaven.

Paul says that he was called by God to be an apostle of Jesus the Anointed One, but when he describes their “faithfulness,” he does not say they are faithful the person Jesus, but rather to the resurrected “Christ Jesus.”

“Jesus” is the Greek equivalent of the Hebrew “Joshua,” which means “Jehovah saves” or Savior. In this second instance, Christ (“the Anointed One”) is the noun, and Jesus (“Savior”) is the adjective. Therefore, in this letter Paul is addressing those who are keeping the covenants they have made with the Anointed Savior. That teaches us a great deal about how both Paul and his audience understood who the resurrected Savior is, and pulls his priesthood and kingship into the very center of their understanding.

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There is another message in that first verse where Paul first calls attention to his own foreordination, and then calls attention to the Saviours. That serves as and introduction to the rest of the chapter is about our own foreordinations.

The pattern he establishes is perfect. Just as we can not know who we are unless we have a pretty good sense of our own pre-mortal history, even so we can not know who the Savior is unless we have a reasonable working understanding of his pre-mortal history. The catch 22 is that we cannot know ourselves unless we know him first and recognize his role in every stage of our pre-mortal, earthly, and post-mortal existence. As we seek to learn about him, we find ourselves deep into those 400 pages that Nibley did not write. There we find who is, and because we were with him, we fine ourselves there also.

I believe it was to encapsulate that message Samuel wrote, “that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning.”

There is a proven way to know who we are, but is not by casually reading or even sophisticated academic study of the scriptures. The temple drama is a generic version of our eternal autobiographies--- that is, it is generic until we plug in what we learn from our patriarchal blessings, and the scriptures, and the Holy Ghost. Then it can become intensely personal.

In Who Shall Ascend into the Hill of the Lord, Stephen and I wrote that the Book of Mormon and parts of the other scriptures are written in code. The code is the temple and therefore the massage of the encoded parts cannot be known except to those know the temple and can read the code. The encoded text is all about our eternal relationship with the Savior as is taught in the temple drama. Our book does not open the treasury of sacred secrets, it only tries to suggest there is a key by which one can discover for one’s Self where the treasures are hidden.

That was not intended to be an advertisement for our book. I mention it because the book was written for my friends and its content is the only way I knew by which I could explain my feelings of profound love for the Eternal Christ."

Here is a church video about the vestments of the High Priestly Garment:

Here is the article Lori suggested:

Other articles to reference if you are interested:

For discussions of the ancient temple drama, see John M. Lundquist, “What Is a Temple? A Preliminary Typology,” Temples of the Ancient World, ed. Donald W. Parry, (Salt Lake City: Deseret Book and FARMS, 1994), 97-103; Hugh Nibley, “Abraham’s Temple Drama,” The Temple in Time and Eternity, ed. Donald W. Parry and Stephen D. Ricks (Provo, Utah: FARMS, 1999), 1-42; Hugh Nibley, “On the Sacred and the Symbolic,” Temples of the Ancient World, 535-621; Hugh Nibley, “Return to the Temple,” Hugh Nibley, Temple and Cosmos: Beyond This Ignorant Present, ed. Don E. Norton (Salt Lake City: Deseret Book and FARMS, 1992), 49-54; Hugh Nibley, “What Is a Temple?” Nibley, Mormonism and Early Christianity, ed. Todd M. Compton and Stephen D. Ricks (Salt Lake City: Deseret Book and FARMS, 1987), 355-90; Stephen D. Ricks and John J. Sroka, “King, Coronation, and Temple: Enthronement Ceremonies in History,” Temples of the Ancient World, 236-71; John A. Tvedtnes,” Baptism for the Dead in Early Christianity,” Temple in Time and Eternity, 55-78. In 1984, John M. Lundquist, wrote an article in which he synthesized all that scholars had written about the nature and purposes of an ancient temple. It is “The Common Temple Ideology of the Ancient Near East,” The Temple in Antiquity, Ancient Records and Modern Perspectives, ed. Truman G. Madsen (Provo, Utah: Religious Studies Center, BYU, 1984), 53-76. He expanded the article in: “What is a Temple? A Preliminary Typology” in Parry, Temples of the Ancient World, 83-117.

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