Renov, I.  “A View of Herod’s Temple from Nicanor’s Gate in a Mural Panel of the Dura-Europos Synagogue.”  Israel Exploration Journal 20, nos. 1-2 (1970): 67-72. [Israel/Herod/Synagogue/Architecture]

Renov argues that the so-called “Aaron panel” of the Dura-Europos Synagogue depicts the Jerusalem Temple, Nicanor Gate and East wall of the temple courtyard.

Foster, Craig L.  “Doctrine and Covenants Section 132 and Joseph Smith’s Expanding Concept of Family.”  ”  In The Persistence of Polygamy: Joseph Smith and the Origins of Mormon Polygamy, edited by Newell G. Bringhurst and Craig L. Foster, 87-98.  Independence, MO: John Whitmer Books, 2010. [Mormon/Theology/Family/Sealings/Priesthood/Ritual/Liturgy/Worship]

This brief article summarizes teachings of the Nauvoo period and Section 132 relative to the eternal nature of the family and the necessity of an eternal marriage to create the eternal family.  The first part of the article keys off of the 1989 study of David Hackett Fischer, Albion’s Seed: Four British Folkways in America, (New York: Oxford University Press, 1989), which discusses how the nuclear family was viewed in various sections of early America.  The tight nuclear family defined by blood relations was predominant in Puritan New England; other views dominated the South.  Foster argues that the New England model “most influenced Joseph Smith and other early Mormons as they brought these concepts of the family and kinship into their new religious movement.”  (p. 91)   Joseph Smith’s revelations taught how such a family could be eternal.

Fowler, Mervyn D.  “Cultic Community at Tirzah?  A Re-examination of the Archaeological Evidence.”  Palestine Exploration Quarterly 113 (January 1981): 27-31. [Israel/Canaan]

Roland de Vaux excavated what was thought to be Biblical Terzah in the mid-Twentieth Century and claimed to have discovered what he thought was a cultic site that continued over several archaeological periods.  Fowler argues that de Vaux’s theory is based on minimal evidence which can easily be interpreted in others ways, and concludes that his conjecture of both the cultic place and its continuity over time is “unfounded.”  (p. 31.)

Parunak, H.  “Was Solomon’s Temple Aligned to the Sun?”  Palestine Exploration Quarterly 110 (1978): 29-33. [Israel/Canaan/Solomon/Cosmology]

The purpose of this article is to apply spherical trigonometry to determine if  Solomon’s temple was oriented so that the rising sun on certain astronomically significant days of the year would shine through the Eastern Gate or into the Holy of Holies.  These theories that it did became popular during the first four decades of the 20^th century, but apparently nobody actually engaged in the necessary “Astro Archaeology” to determine if the theories worked.  It turns out they do not.

Bringhurst, Newell G. “Section 132 of the LDS Doctrine and Covenants: Its Complex Contents and Controversial Legacy.”  In The Persistence of Polygamy: Joseph Smith and the Origins of Mormon Polygamy, edited by Newell G. Bringhurst and Craig L. Foster, 59-86.  Independence, MO: John Whitmer Books, 2010. [Mormon/Theology/Family/Sealings/Priesthood/Ritual/Liturgy/Worship]

This article tracks the general history of the publication and use of Section 132, especially since the public announcement of plural marriage in 1852.  It contains a review and some analysis of the major themes of doctrine in the section, following loosely my article about the three questions the section answers [see, Danel W. Bachman, “New Light on an Old Hypothesis: The Ohio Origins of the Revelation on Eternal Marriage,” Journal of Mormon History, 5 (1978):  19-32.] Continue reading →

Elitzur, Yoel, and Doron Nir-Zevi.  “A Rock-Hewn Altar Near Shiloh.”  Palestine Exploration Quarterly 135, no. 1 (2003): 30-36. [Israel/Shiloh/Furnishings]

Abstract:  The Bible refers frequently to sacrifices offered on high places (bamot) and altars ‘on every high hill and under every leafy tree’. Archeological finds in the Land of Israel, however, include only a few altars for animal sacrifices. The altar described here is unique, an unprecedented find in the Land of Israel. It is hewn in the rock about 1.5 km west of Shiloh, in an area quite rich in ancient ruins and near a spring. There are no building remains, nor pottery relevant to the period, in its immediate vicinity. At the side is flat, blackened stone, apparently broken off the altar top because of the heat of its fire. The altar has four ‘horns’ and a levelled top, and its dimensions resemble those of the altar in the book of Exodus (27. 1–2). It stands not on a summit but in mid-slope. It may thus be conjectured that the altar was Israelite and used for monotheistic worship. The orientation of the altar is interesting: its corners, rather than its sides, are aligned with the four cardinal directions (north and south, east and west). In this respect the altar is similar to that discovered on Mount Ebal. The altar shares some features with ‘Manoah’s altar’ below ancient Zor’ah; however, there are some basic differences, and the Shiloh altar is much more impressive

Faust, James E. “Standing in Holy Places.” Ensign 36 (May 2006): 62, 67-68. [Mormon/Sacred Space]

Because of the encroachments of the world in our lives, in order to be holy we must stand in holy places. Elder Faust mentions three: the temple, home, and chapel, but he concentrates mostly on the Temple. Temples are our most holy and sacred places. He defines holiness and explains that it is achieved by faith and obedience; it is the standard of righteousness. He illustrates this with quotes from Brigham Young, President Hinckley about the need to leave the noise and tumult of the world occasionally, and a great statement about Joseph Smith Sr., in the temple. “Holiness to the Lord” used to be found on many of our buildings, now a vanished reminder of faith and devotion. Temples will help us secure holiness of character. “In our desire to create in our people more commitment to the holy work of the temple, we must urge them to look deeper to the profound spiritual meaning to be found there.” President Hinckley is cited on the blessings to be obtained in the temple. President Faust concludes by saying, “We should go to the temple…to safeguard our personal holiness and that of our families.” We must try harder to be a holy people.