Temple garment

In some denominations of the Latter Day Saint movement, the temple garment — religious vesture worn beneath outerwear and analogous with the tallit katan worn by Orthodox and Hassidic Jews and by some Messianic Jews — is worn in fulfillment of commandments such as that found in Numbers 15:38–39 to wear the garment as a "remember[ance of] all the commandments of the Lord." The use of sacred undergarments as a protection, a reminder, and for other special purposes is common to many religions, including the already cited tallit katan as well as the Kaccha of the Sikh and the Sedreh and Kushti of the Zoroastrians.

The garment is worn by adult adherents who have taken part in an ordinance known as washing and anointing, usually in a temple as part of the Endowment ceremony. The temple garment is also known by other names: the garment or garments, or (in the broader community) "Mormon underwear". In modern times, temple garments are worn primarily by members of The Church of Jesus Christ of Latter-day Saints (LDS Church) along with several small religious groups who separated from the LDS Church. Adherents consider them to be sacred and may be offended by public discussion of the garments. Anti-Mormon activists have publicly displayed or defaced temple garments to show their opposition to the LDS Church.

Construction and symbolism

Temple garment circa 1879 (GSR 1879).

In the 19th century, the temple garment was a one-piece undergarment resembling a union suit, with an open crotch and a collar, extending to the ankles and the wrists. It was made of unbleached cotton, and was held together with ties in a double knot. The garment had four marks that were snipped into the cloth as part of the original Nauvoo Endowment ceremony (Buerger 1987, p. 56; Beadle 1870, p. 497; Bennett 1842, pp. 247–48). These marks were a reverse-L-shaped symbol on the right breast, a V-shaped symbol on the left breast, and horizontal marks at the navel and over the right knee. These cuts were later replaced by embroidered symbols. According to generally-accepted Mormon doctrine, the marks in the garments are sacred symbols (Buerger 2002, p. 58). One proposed element of the symbolism, according to early Mormon leaders, was a link to the "Square and Compasses", the symbols of freemasonry (Morgan 1827, pp. 22–23), to which Joseph Smith had been initiated about seven weeks prior to his introduction of the Endowment ceremony. Thus, the V-shaped symbol on the left breast was referred to as "The Compasses", while the reverse-L-shaped symbol on the right breast was referred to by early church leaders as "The Square" (Buerger 2002, p. 145).

According to an explanation by LDS Church President John Taylor in 1883, the "Square" represents "the justice and fairness of our Heavenly Father, that we will receive all the good that is coming to us or all that we earn, on a square deal", and the "Compasses" represents "the North Star" (Buerger 2002, p. 145). In addition to the Square and Compasses, Taylor described the other symbols as follows: the collar represented the idea that the Lord's "yoke is easy and [his] burden is light", or the "Crown of the Priesthood"; the double-knotted strings represented "the Trinity" and "the marriage covenant"; the navel mark represents "strength in the navel and marrow in the bones"; and the knee mark represents "that every knee shall bow and every tongue confess that Jesus is the Christ" (Buerger 2002, p. 145).

An alternative explanation was given in 1936 by then-LDS Church apostle David O. McKay, whose explanation was incorporated into the LDS Endowment ceremony (Buerger 2002, p. 153). According to McKay's explanation of the ceremony, the "mark of the Compass" represents "an undeviating course leading to eternal life; a constant reminder that desires, appetites, and passions are to be kept within the bounds the Lord has set; and that all truth may be circumscribed into one great whole"; the "mark of the Square" represents "exactness and honor" in keeping the commandments and covenants of God; the navel mark represents "the need of constant nourishment to body and spirit"; and the "knee mark" represents "that every knee shall bow and every tongue shall confess that Jesus is the Christ" (Buerger 2002, p. 153). Unlike Taylor, McKay did not describe the symbolism of the collar or the tie-strings because those elements of the garment had been eliminated in 1922 (Buerger 2002, p. 138).

One style of post-1979 two-piece temple garments.

While the original pattern of the garment is still in use by some Mormon fundamentalists, over the years, The Church of Jesus Christ of Latter-day Saints has somewhat modernized the original pattern. In 1893, the church expressed an official preference for the color white. In 1923, a letter from Heber J. Grant to Stake and Temple Presidents, stated that after careful and prayerful consideration it was unanimously decided by the First Presidency and Council of the Twelve of the LDS Church, that the following modifications would be permitted to the garments:

1. Sleeve to elbow.
2. Leg just below knee.
3. Buttons instead of strings.
4. Collar eliminated.
5. Crotch closed (Buerger 2002, p. 138).

Other changes were made after 1923 which shortened the sleeves and legs more and eliminated buttons.

In the 1930s, the Church built Beehive Clothing Mills which manufactured and sold the garments leading to a more standardized design. During this time women's garments were one-piece designs that ended just above the knees and had a cap sleeve. In 1970's, the first two-piece garment became available.. Today garments are made in both styles with a variety of different fabrics. Feminine styles are sold with either a rounded or a sweetheart neckline with cap sleeves. Sweetheart necklines usually follow the line of the bra, which is worn over the garment. There are also two styles of necklines for men. Endowed church members can purchase garments produced by Beehive at distribution centers worldwide. Garments can also be ordered through the mail. They are sold at a moderate price that is assumed to be near cost.

Latter-day Saint views as to sacredness

To members of The Church of Jesus Christ of Latter-day Saints, the temple garment represents the sacred and personal aspects of their relationship with God. For this reason, Church leaders discourage members from discussing the garment in a casual or disrespectful manner. One church leader has compared the garment to the clerical vestments worn by clergy of other churches.

Church leaders have publicly discussed the above principles and beliefs since the mid-1840s, however, because of the sacredness surrounding temple rites and the garment to many Latter-day Saints, some people have utilized it as a source of humor and parody. Mormon opponents who sold garments on internet auction sites have been criticized.

During the October 2003 General Conference of the Church, some anti-Mormon demonstrators outside the LDS Conference Center reportedly spat and stomped on garments in view of those attending the conference. A scuffle broke out between a protestor and two members of the church who attempted to take the garments from him. To avoid a repeat of the conflict, the municipality of Salt Lake City planned stronger enforcement of fighting words and hate speech laws for the April 2004 Conference in Salt Lake City with new protest buffer zones.

Notes

1. Asay, Carlos E. (August 1997), "The Temple Garment: "An Outward Expression of an Inward Commitment", Ensign: 19{{citation}}: CS1 maint: date and year (link).
2. Beadle, John Hanson (1870), Life in Utah, Philadelphia: National Publishing, LCC BX8645 .B4 1870, LCCN 30005377.
3. Bennett, John C. (1842), The History of the Saints; or, an Exposé of Joe Smith and Mormonism, Boston: Leland & Whiting.
4. Buerger, David John (1987), "The Development of the Mormon Temple Endowment Ceremony", Dialogue: A Journal of Mormon Thought, 20 (4): 33–76.
5. Buerger, David John (2002), The Mysteries of Godliness: A History of Mormon Temple Worship (2nd ed.), Salt Lake City: Signature Books, ISBN 1560851767.
6. GSR, Mrs. (September 28 1879), "Lifting the Vail: The Endowment House Mysteries Fully Exposed", Salt Lake Daily Tribune, vol. 17, no. 139, p. 4 {{citation}}: Check date values in: |date= (help)CS1 maint: date and year (link).
7. McDannell, Colleen (1995), "Mormon Garments: Sacred Clothing and the Body", Material Christianity: Religion and Popular Culture in America, Yale University Press, pp. 198–221, ISBN 0-300-07499-9.
8. Morgan, William (1827), Illustrations of Masonry by One of the Fraternity Who has devoted Thirty Years to the Subject: "God said, Let there be Light, and there was light", Batavia, N.Y.: David C. Miller.
9. Roberts, B. H., ed. (1902), History of the Church of Jesus Christ of Latter-day Saints, vol. 1, LDS Church.
10. Roberts, B. H., ed. (1930), A Comprehensive History of the Church of Jesus Christ of Latter-day Saints, Century I, Brigham Young University Press, ISBN 0842504826.

External links

• What is Mormon Underwear and why do Mormons wear these garments? An explanation of what Mormon Underwear is, how Mormons understand it, and why they wear the garment.
• Mormon Underwear - An explanation from LightPlanet.com
• Mormon Garments - Article at Mormon wiki about the temple garment.
• Mormon Garments - Information on how garments relate to temple worship.
• History of Mormon Garments - Historical background on mormon garments.
• Latter-Day Sportswear: Do Mormon athletes wear the temple garment under their uniforms? - article at Slate onlne