Lds Temple Quotes

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I know your lives are busy. I know that you have much to do. But I make you a promise that if you will go to the house of the Lord, you will be blessed; life will be better for you.
Gordon B. Hinckley
Balanced atop the highest spire of the Salt Lake Temple, gleaming in the Utah sun, a statue of the angel Moroni stands watch over downtown Salt Lake City with his golden trumpet raised. This massive granite edifice is the spiritual and temporal nexus of the Church of Jesus Christ of Latter-day Saints (LDS), which presents itself as the world's only true religion. Temple Square is to Mormons what the Vatican is to Catholics, or the Kaaba in Mecca is to Muslims. At last count there were more than eleven million Saints the world over, and Mormonism is the fastest-growing faith in the Western Hemisphere. At present in the United States there are more Mormons than Presbyterians or Episcopalians. On the planet as a whole, there are now more Mormons than Jews. Mormonism is considered in some sober academic circles to be well on its way to becoming a major world religion--the first such faith to emerge since Islam.
Jon Krakauer (Under the Banner of Heaven: A Story of Violent Faith)
The Old Man’s "job" was to ensure success of a certain Pagan holiday celebration–an exact opposite of LDS temple instruction that signified fellow sister-brother’s unification with the Divine.
Judy Byington
Spiritual power is generated within temple walls, and sent out to bless the world … Every home penetrated by the temple spirit enlightens, cheers, and comforts every member of the household. The peace we covet is found in such homes. Indeed, when temples are on earth, the whole world shares measurably in the issuing light; when absent, the hearts of men become heavy, as if they said, with the people of Enoch's day, 'Zion is fled'" (See Moses 7:69).
John A. Widtsoe
The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).
Brad Wilcox
But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples.
Joseph Smith Jr. (The Illustrated LDS Scriptures)
Brigham as president of the Quorum of Apostles, sought to organize the First Presidency, with himself as President of the LDS Church.  Why bother being president of the church, when he was already president of the Quorum of the Twelve?  He had taken control of the LDS temple in Nauvoo, and seemed to have possession of church newspapers and had inherited the missionary system initially organized around the apostles.  Young was the de facto leader.  So why press for the presidency in opposition to some apostles?  A mere formalization of a social reality?  As church president he could take the chair of the Kingdom of God and enjoy the consent of fifty men, voicing Jehovah and His constitution too.  He would rise to the crown of the hierarchy of voicing, and other men would organize their voices accordingly.  The Twelve in 1847 thus surrendered their power to rule over to their president, as his image began mapping onto that of Joseph Smith.  Brigham then became the president of the LDS Church, and, thus, took the chair of the Council of Fifty, that Kingdom of God set to rule for a thousand years. 
Daymon M. Smith (Volume 2 B: a cultural history of the book of mormon: Follies Epic and Novel (the cultural history of the book of mormon))
I worked extra hard at my job in an effort to feel good about myself and keep depression from overtaking me. I attended the temple often. Those were things I could actually do, rather than just sit back in my misery and hope God would take it away. My
B. Russell McConkie (My Will or Thine: An Inspiring True Story About LDS Priesthood Blessings and Deep Questions Surrounding Beliefs (Deeper Understanding for Latter-day Saints))
The holy garment is a sacred symbol to be handled with utmost respect and sanctity, never treated as just another article of clothing performing mundane functions. It represents the body of Christ and his atonement; it is a symbol of our righteous strivings and priesthood authority; a reminder of covenants that bind us to our Savior with a promise of protection from the powers of the adversary.
Dwight E. Monson (Understanding the LDS Temple: Experiencing God's Love)
[May 1, 1842. Monday.] A.M. at the Temple. At 10 m[arried] J[oseph] to L[ucy] W[alker]. P.M. at President Josephs . . . I have seen 6 brass plates which were found in Adams county . . . President Joseph has translated a portion and says they contain the history of the person with whom they were found and he was a descendant of Ham through the loins of Pharaoh king of Egypt, and that he received his kingdom from the ruler of heaven and earth.
William Clayton (An Intimate Chronicle: The Journals of William Clayton (Volume 1))
[December 21, 1845. Sunday.]...Elder Kimball showed the right fashion for a leaf, spoke of Elder Richards being protected at Carthage Jail, having on the robe, while Joseph and Hyrum and Elder Taylor were shot to pieces, said the Twelve would have to leave shortly, for a charge of treason would be brought against them for swearing us to avenge the blood of the anointed ones, and some one would reveal it and we shall have to part some say between sundown and dark.
William Clayton (An Intimate Chronicle: The Journals of William Clayton (Volume 1))
Saints, Slaves, and Blacks found itself the victim of bad timing, appearing just three years following the LDS Church’s 1978 Black Revelation. Mormons of all stripes anxious to move on focused on embracing their black brethren and sisters as ecclesiastical equals while ignoring the Church’s recently abandoned practice of black priesthood denial and prohibition on African-American entry into the temple. A climate of institutional amnesia prevailed, wherein Latter-day Saints chose to forget this now embarrassing practice, previously promoted as essential doctrine.
Newell G. Bringhurst (Saints, Slaves, and Blacks: The Changing Place of Black People Within Mormonism, 2nd ed.)
Mormon-black relations. This work’s central thesis was that two factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness” wherein Latter-day Saints identified themselves as a divinely “chosen” people, while conversely labeling blacks a biblically cursed race, given their skin color and alleged descent from the accursed biblical counter-figures of Cain, Ham, and Canaan. Further motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus as Utah Territorial Governor he called for its legalization—this occurring in February 1852, shortly following Mormon migration to the Great Basin. Utah became the only western territory to approve slavery. Young in calling for this statute claimed a divinely sanctioned link between black servitude and black priesthood denial—the latter practice made public for the first time in his 1852 statement calling for black slavery. The dissertation also drew a number of conclusions relative to the perpetuation of the black priesthood and temple ban. The ban was firmly established by the time of Brigham Young’s death in 1877, given that the Mormon leader repeatedly affirmed its divine legitimacy over the previous quarter century. Further assuring perpetuation of the ban was official LDS embrace of the historical myth that Joseph Smith established the restriction. Such mythmaking received scriptural justification through canonization of the Pearl of Great Price in 1880, a work consisting of the Books of Moses and Abraham. All such developments made the subordinate status of Mormon blacks virtually “irreversible by 1880,” enabling the ban to continue unchanged into the mid-1970s.13
Newell G. Bringhurst (Saints, Slaves, and Blacks: The Changing Place of Black People Within Mormonism, 2nd ed.)