The Spiritual Treasure of “Beautiful Garments”

As a new author, I am receiving a “baptism by fire” introduction to social media, which has been an eye-opening experience. I am especially anxious to better understand the nature of the sources the “rising generation” may be relying upon to form their attitudes and beliefs about the gospel (especially the temple) and the Church. So when an email about a so-called “Mormon” news podcast featuring a segment about the temple garment appeared in my inbox, it caught my attention. Unfortunately, the so-called “news” segment focused on “reports” that the Church might surreptitiously be “lengthening” the garment in newer product releases, supposedly to “help” wearers be more “modest” (and in the process, less in tune with “modern” dress). Or, even more interesting to these podcasters, perhaps be designing “tank top”-style garments (for use in Africa and then other parts of the world) that in their view would be much more amiable for today’s Church members.

Their commentary, at least to this listener’s admittedly “outdated” point of view, entirely missed the point. Properly understood, as the Church’s General Handbook states, “‘it is a sacred privilege to wear the temple garment.’ Relatively few individuals were authorized to wear the garments of the holy priesthood as they administered temple ordinances anciently, which puts in wonderful perspective the privilege we have to wear the garment and the robes of the holy priesthood with which we officiate [in the temple] on behalf of our kindred dead and others.” (Stephen L. Fluckiger, Drawing Upon the Spiritual Treasures of the Temple, 131)

As President Oaks taught in April 2024 General Conference, the use of “distinctive clothing” “to signify that the wearer is under covenant and therefore has a duty to teach and serve and should be supported in that service,” an idea that was well understood anciently, is demonstrated in our society by such professionals as “judges, the military, medical personnel and firefighters.” The donning of ceremonial robes by high school and college graduates is another example we often see at this time of year. Such clothing, President Oaks added, also serves the purpose of reminding “the wearer of their covenant responsibilities” assumed when they entered such profession, which obligations are “often formalized by oath or covenant.” (“Covenants and Responsibilities,” April 2024) I have a certificate (now tucked away in a drawer) certifying that I took such an oath “provided by law” enabling me to practice law in the State of Texas 40 years ago.

Moreover, as Sister J. Anette Dennis pointed out in this same General Conference, our “willingness to wear the holy garment becomes [our] symbol to [the Savior]” about how we feel about the covenants we have made with Him and the treasures He offers us through the ordinances of His holy house. “It is my own personal sign to God, not a sign to others.” (“Put Ye On the Lord Jesus Christ,” April 2024”)[1] Hence, the Handbook directive to wear the garment “beneath the outer clothing.” In other words, as explained in our temple recommend interview, wearing the garment “is an outward expression of your inner commitment to follow” Jesus Christ.[2] For me personally, I welcome this and every opportunity to physically show Heavenly Father how grateful I am for the covenants and promises He graciously condescends to make with me, through which I receive so many life-altering blessings.[3]

More to the point, the exceptionally sacred nature of the garment of the holy priesthood suggested by its symbolism should also inform our choices about how we keep the covenant we made upon accepting the garment to “wear the garment day and night throughout your life.” As Sister Denis explained: “When Adam and Eve partook of the fruit and had to leave the Garden of Eden, they were given coats of skins as a covering for them. It is likely that an animal was sacrificed to make those coats of skins—symbolic of the Savior’s own sacrifice for us. Kaphar is the basic Hebrew word for atonement, and one of its meanings is ‘to cover.’ Our temple garment reminds us that the Savior and the blessings of His Atonement cover us throughout our lives. As we put on the garment of the holy priesthood each day, that beautiful symbol becomes a part of us.” The physical and spiritual protection afforded by this daily ritual act cannot be weighed by any temporal measure.

In her talk this last week in our stake conference, Hailey Rogers shared this experience, which she gave me permission to share: “While coming home from her first shift as a temple ordinance worker, my little sister [was] in a bad car accident and was life lighted to a nearby hospital. She was T-boned going 60mph which sent her into a ravine. When they sent pictures of her totalled car, I was worried. It didn’t look good. . . . [Upon her arrival,] medical personnel believed [she had suffered] severe damage. To everyone’s amazement, she was able to walk out of the hospital with no permanent damage. . .  [Because] she was keeping her temple covenants, she was indeed protected.”

Finally, for me, there is great beauty and purpose suggested in “Isaiah’s call to ancient and modern Israel to ‘awake, awake; put on thy strength, O Zion; put on thy beautiful garments’ (Isaiah 52:1).” To “put on thy strength” is “nothing less than receiving the power and authority conferred upon men and women in the holy endowment,” which comes as we “honor and faithfully keep [our temple] covenants.” The garment of the holy priesthood symbolizes this power and authority (Drawing, 130). May each of us who have had the incomparable privilege of being initiated into the “holy order of God,” even “the order of his Son” (Alma 4:20; 5:44; 6:8; 7:22; 13:1, 2, 6, 7, 8, 9, 10, 11, 18; Hel. 8:18; D&C 43:2; 49:30; 76:57; 77:11; 107:3; 124:123; cf. D&C 131:2), in the temple endowment and sealing ordinances ever remember, treasure and be faithful to the sacred privileges and trust granted to us by the God of Heaven in such ordinances.

[1] Sister Davis’s observation echoes President Nelson’s teaching that “my conduct and my attitude on the Sabbath constitute[s] a sign between me and my Heavenly Father.” (“The Sabbath Is a Delight,” April 2015) [2] See Scott Taylor, “Emphasizing covenants, First Presidency updates temple recommend interview questions, shares statement on the wearing of the temple garment,” Church News, April 14, 2024, https://www.thechurchnews.com/leaders/2024/04/14/first-presidency-letter-garmet-of-the-holy-priesthood-temple-recommend-statement/. [3] Much to my children’s consternation when they were growing up (and now, no doubt, my grandchildren’s), I have the same attitude about hymn-singing, which is an important rite or ritual practice in our worship services. Hymns are praises to God, not primarily to our chapel bench-mates, and should be sung, in my view, with the gratitude and fervor appropriate to our feelings toward and about Him (and, of course, appropriate to the lyrics of the hymn being sung—a sacrament hymn, for example, to be sung with a different tone and volume than, say, Praise to the Man). See, e.g., 1 Chron. 13:8; Isaiah 44:23; 49:13; 51:11; Rev. 5:9-10; 1 Nephi 1:8; D&C 45:71; 101:18; Moses 7:53. If all our members better appreciated and practiced these doctrinal truths, our chapels would ring (and sometimes do!) with “shouts of joy,” and singing and “praising and giving thanks unto the Lord” not unlike the Israelites at the time Zerubbabel rebuilt the altar and relaid the foundations of the temple, when their "noise was heard afar off"

(Ezra 3:11-13).