Temple garment

Post-1979 two-piece temple garments end just above the knee for both sexes. Women's garments have cap sleeves with either a rounded or sweetheart neckline. Male tops are available in T-shirt styles.^[1]

A temple garment, also referred to as garments, the garment of the holy priesthood,^[2][3][4] or Mormon underwear,^[5] is a type of underwear worn by adherents of the Latter Day Saint movement after they have taken part in the endowment ceremony. Garments are required for any individual who previously participated in the endowment ceremony to enter a temple.^[6] The undergarments are viewed as a symbolic reminder of the covenants made in temple ceremonies and are seen as a symbolic and/or literal source of protection from the evils of the world.^[7]

The garment is given as part of the washing and anointing portion of the endowment. Today, the temple garment is worn primarily by members of the Church of Jesus Christ of Latter-day Saints (LDS Church) and by members of some Mormon fundamentalist churches.^[8][9] Adherents consider them to be sacred and not suitable for public display. Anti-Mormon activists have occasionally publicly displayed or defaced temple garments to express their opposition to the LDS Church.^[10]

Purpose

According to the LDS Church, the temple garments serve a number of purposes. First, the garment provides the member "a constant reminder" of the covenants they made in the temple. Second, the garment "when properly worn ... provides protection against temptation and evil." Wearing the garment is also "an outward expression of an inward commitment" to follow Jesus Christ.^[11] General authority Carlos E. Asay adds that the garment "strengthens the wearer to resist temptation, fend off evil influences, and stand firmly for the right."^[2]

The nature of the protection believed to be afforded by temple garments is ambiguous and varies between adherents.^[12] Researchers who interviewed a sample of Latter-day Saints who wear the temple garment reported that virtually all wearers expressed a belief that wearing the garment provided "spiritual protection" and encouraged them to keep their covenants.^[12] Some of those interviewed "asserted that the garment also provided physical protection, while others seemed less certain of any physical aspect to protection."^[12] In Mormon folklore, tales are told of Latter-day Saints who credit their temple garments with helping them survive car wrecks, fires, and natural disasters.^[5]

In 2014, the LDS Church released an explanatory video online that showed photographs of both temple garments and the outer clothing used in temple worship. The video states that there "is nothing magical or mystical about temple garments."^[13]

Sanctity among members

To members of the LDS Church, the temple garment represents the sacred and personal aspects of their relationship with God. Church president Joseph F. Smith taught that the garment was to be held as "the most sacred of all things in the world, next to their own virtue, next to their own purity of life."^[14] For this reason, most church members feel uncomfortable discussing the garment in a casual or disrespectful manner.^[15] Some church leaders have compared the garment to the clerical vestments worn by clergy of other churches.^[2][16] Church leaders have publicly discussed the above principles and beliefs in general terms since the mid-1840s.^{[citation needed]} Many Latter-day Saints view the garment associated with the temple rites as sacred. Some church members have criticized the sale of garments on online auction sites.^[17]

Garment origins and evolution

Temple garment circa 1879 (GSR 1879)

The garment as first described in the 1840s was a one-piece undergarment extending to the ankles and the wrists, resembling a union suit,^[18] with an open crotch and a collar. It was made of unbleached cotton and was held together with ties in a double knot. Most garments were home-made.

Garment markings

The original garment had four marks that were snipped into the cloth as part of the original Nauvoo endowment ceremony.^[19] 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 or screen-printed symbols.

The marks in the garments are sacred symbols.^[20] 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".^[21]

According to a description by 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".^[21] 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".^[21]

In 1926, LDS Church apostle David O. McKay offered an updated description that was later incorporated into the church's endowment ceremony.^[22] According to McKay's explanation, 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".^[22] 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.^[23]

Garment color

In 1893, the church expressed an official preference for white garments,^[24] which has since become the standard color, with the exception of military garments. Members of the military can submit regulation military T-shirts of any color to the church for custom addition of the symbolic markings.^[25] While sand-colored or "coyote tan" garments were once available, the church's preferred supplier no longer manufactures them.^[26]

Design

Pre-1923, union-suit style temple garment in a 1904 newspaper photograph.^[27]

For several decades after its introduction in the 1840s, the original 19th-century union-suit style was accepted within Mormon doctrine as being unalterable. In 1906, church president Joseph F. Smith characterized as a "grievous sin" any attempt, in the name of changing fashion trends, to modify the 1840s garment pattern, which he characterized as "sacred, unchanged, and unaltered from the very pattern in which God gave them."^[14] However, while the original pattern of the garment is still in use by some Mormon fundamentalists, the LDS Church has updated the original pattern, which the fundamentalists denounce.^[8][9]

In 1923, a letter from church president Heber J. Grant to stake and temple presidents, stated that after careful and prayerful consideration the First Presidency and Quorum of the Twelve Apostles of the LDS Church had unanimously decided that specific modifications would be permitted to the garments: sleeves could end at the elbow; legs could be shortened to just below the knee; and buttons could be used instead of strings. The collar was eliminated and the open crotch closed.^[28] Other changes were made after 1923 which shortened the sleeves and legs further and eliminated buttons.

In the 1930s, the LDS Church built Beehive Clothing Mills, which was responsible for manufacturing and selling garments. This led 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 the 1970s, the first two-piece garment became available and Mormons generally accepted the change.^[29] 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, with sweetheart necklines usually following the line of the bra. There are also two styles of necklines for men.

Endowed church members can purchase garments through church distribution centers worldwide, through the mail, and online. They are sold at a moderate price that is assumed to be near cost.^[1] To purchase temple garments, members must have received their temple endowment.^[30] To purchase garments online, they must provide their membership record number.^[31] Endowed members can find their membership record number on their temple recommend or by obtaining a copy of their Individual Ordinance Summary.^[31]

As late as 1977, church members were instructed they could make their own garments with the approval of their local leaders.^[32] As of 2010, the official documentation of church institutional policies known as Handbook 2: Administering the Church states that, of both garments and temple clothing in general, only temple aprons may be hand made, and only then using "the approved apron embroidery and sewing kit that is available through Church Distribution Services."^[33]

LDS Church teachings

In the church's General Handbook, leaders are instructed to tell members they should wear garments throughout their lives, and that they should not alter them. In the temple recommend interview, members are asked if they wear the garment as instructed in the temple. Members are told that they should not partially or completely remove any portion of the garment to participate in activities that can "reasonably be done with the garment worn properly beneath the clothing".

Garment wearers are also instructed that they should not adjust garments or wear them in a way that would accommodate the wearing certain styles of clothing. This includes uncovering areas of the body that would normally be covered by the garment, such as the shoulders and lower thighs. Prior to the disposal of old garments, members are instructed to cut out the markings on them.^[5]

Biblical references and LDS scholarship

The temple garment is usually identified by Mormon scholars with the sacred "linen breeches" (michnasayim/mikhnesei bahd) and the "coat of linen" (kuttoneth) that ancient Israelite priests were commanded to wear, as referenced in Exodus 28:39-43.^[34]

Additionally, the temple garment has been compared to the modern tallit katan, a sacred undershirt of Orthodox and ultra-Orthodox Judaism. Both the temple garment and the tallit katan are meant to be worn all day under regular clothing as a constant reminder of the covenants, promises, and obligations the wearer is under.^[35]

Use in protests

Some church opponents have used public occasions, like the biannual church conferences, to publicly mock and parody the wearing of temple garments.^[5] During the October 2003 LDS Church General Conference, some anti-Mormon demonstrators outside the LDS Conference Center reportedly spat and stomped on garments in view of those attending the conference. One protester blew his nose into a garment he wore around his neck.^[36] A scuffle broke out between a protester and two members of the church who attempted to take the garments from him.^[37] To avoid a repeat of the conflict, the municipality of Salt Lake City planned new protest buffer zones for the April 2004 conference in Salt Lake City.^[38]

See also

• Kacchera, a Sikh undergarment
• Sedreh, a Zoroastrian undergarment
• Cilice, a Christian coarse undergarment worn for penance
• Hijab, a Muslim woman's head covering
• Tallit katan, a Jewish undergarment
• Head covering for Jewish women, a Jewish head covering
• Christian head covering, a Christian woman's head covering

References

Notes

1. Hamilton & Hawley 1999, p. 44.
2. Asay 1997
3. F. David Stanley (June 2000). "The Most Important Step". New Era. Retrieved March 4, 2015.
4. "Lesson 6: Preparing to Enter the Holy Temple". Endowed from on High: Temple Preparation Seminar Teacher's Manual. LDS Church. 2003. p. 27. Retrieved March 4, 2015.
5. Stuever 2002
6. Marshall 1992
7. Koch & Weis 1999, p. 35
8. Ken Driggs (2011). "Twenty Years of Observations about the Fundamentalist Polygamists". In Cardell Jacobson; Lara Burton (eds.). Modern Polygamy in the United States: Historical, Cultural, and Legal Issues. Oxford University Press. pp. 80–81. ISBN 978-0199831326. Retrieved March 4, 2015.
9. Janet Bennion (2012). Polygamy in Primetime: Media, Gender, and Politics in Mormon Fundamentalism. University Press of New England. pp. 58, 124. ISBN 9781611682960. Retrieved March 4, 2015.
10. Moore 2003
11. LDS Church 2010a (Handbook 1 § 3.4).
12. Hamilton & Hawley 1999, p. 49
13. Stack, Peggy Fletcher (October 20, 2014). "Church posts pictures, video explaining Mormon 'garments'". The Salt Lake Tribune. Archived from the original on October 21, 2014.
14. Smith 1906, p. 813.
15. "Balancing Interest and Good Taste", mormonnewsroom.org, LDS Church, April 24, 2007, retrieved October 20, 2014
16. Packer 2002.
17. Stack & Mims 2004.
18. Note that the union suit postdates the temple garment by at least two decades, as the first union suit was patented in the United States in 1868. The union suit originated during the 19th-century women's clothing reform, and soon gained popularity among men as well. See: "Reforming Fashion, 1850–1914", The Historic Costume Collection, Ohio State University, April 14, 2000, retrieved July 7, 2014
19. Buerger 1987, p. 56; Beadle 1870, p. 497; Bennett 1842, pp. 247–48.
20. Buerger 2002, p. 58.
21. Buerger 2002, p. 145.
22. Buerger 2002, p. 153.
23. Buerger 2002, p. 138.
24. Shaun Cole (May 8, 2012). The Story of Men's Underwear. Parkstone International. ISBN 9781780428826. Retrieved January 7, 2016.
25. "Resources for Military Members: Military Garments for Endowed Members". LDS.org. Serving in the Church: Military Relations. LDS Church. Archived from the original on May 1, 2014. Retrieved March 4, 2015.
26. "Uniform Temple Garments". churchofjesuschrist.org. December 14, 2023. Archived from the original on March 31, 2024. Retrieved March 31, 2024. Please note that Beehive Clothing no longer manufactures coyote tan colored garments.
27. "Mormons Taking Oaths of Endowment House". The Washington Times. Washington D.C. December 14, 1904. p. 1. ISSN 1941-0697. OCLC 10630160 – via Library of Congress.
28. Buerger 2002, p. 138
29. Hamilton & Hawley 1999, p. 44
30. "Store Help". LDS Church. Archived from the original on April 26, 2011. Retrieved September 30, 2011.
31. "LDS Membership Info". Retrieved September 30, 2011.
32. Barbara B. Smith (March 1977), "Q&A: Questions and Answers: 'Where do I go to obtain or ask about the special clothing worn in the temple?'", New Era, retrieved February 23, 2015, Answers are for help and perspective, not as pronouncements of Church doctrine
33. LDS Church 2010b (Handbook 2).
34. Gaskill, Alonzo L. “Clothed in Holy Garments: The Apparel of the Temple Officiants of Ancient Israel: Religious Studies Center.” Clothed in Holy Garments: The Apparel of the Temple Officiants of Ancient Israel | Religious Studies Center, Brigham Young University, rsc.byu.edu/ascending-mountain-lord/clothed-holy-garments-apparel-temple-officiants-ancient-israel.
35. Gaskill, Alonzo L. ""Clothed Upon With Glory": Sacred Underwear and the Consecrated Life". Journal of Interreligious Studies.
36. "Garments and Temple Clothing". ldsendowment.org. The LDS Endowment. Retrieved February 5, 2012.
37. Moore 2003.
38. Piatt 2004.

Bibliography

• Anderson, Devery S. (2011), The Development of LDS Temple Worship, 1846-2000: A Documentary History, Salt Lake City: Signature Books, ISBN 978-1560852117, OCLC 611414529.
• Asay, Carlos E. (August 1997), "The Temple Garment: 'An Outward Expression of an Inward Commitment'", Ensign: 19.
• Beadle, John Hanson (1870), Life in Utah, or, The mysteries and crimes of Mormonism, Philadelphia: National Publishing, LCCN 30005377, OCLC 544755.
• Bennett, John C. (1842), The History of the Saints; or, an Exposé of Joe Smith and Mormonism, Boston: Leland & Whiting, OCLC 43245908.
• Buerger, David John (1987), "The Development of the Mormon Temple Endowment Ceremony", Dialogue: A Journal of Mormon Thought, 20 (4): 33–76, doi:10.2307/45228107, JSTOR 45228107.
• Buerger, David John (2002), The Mysteries of Godliness: A History of Mormon Temple Worship (2nd ed.), Salt Lake City: Signature Books, ISBN 1-56085-176-7, OCLC 52076971, archived from the original on July 9, 2014.
• GSR, Mrs. (September 28, 1879). "Lifting the Vail". Salt Lake Daily Tribune. Vol. 17, no. 139. p. 4.. Tribune reprinted this on 1879-10-05 and 1881-08-14. Modern online reprint by LDSEndowment.org.
• Hamilton, Jean A.; Hawley, Jana M. (1999), "Sacred Dress, Public Worlds: Amish and Mormon Experience and Commitment", in Arthur, Linda B. (ed.), Religion, Dress and the Body, Oxford and New York: Berg Publishers, ISBN 1-85973-297-6, OCLC 40646911.
• Koch, Patricia Barthalow; Weis, David L. (1999), Sexuality in America: Understanding our Sexual Values and Behavior, Continuum, ISBN 0-8264-1003-0, OCLC 38924511.
• LDS Church (2010a), Handbook 1: Stake Presidents and Bishops, Salt Lake City, Utah: LDS Church.
• LDS Church (2010b), "Selected Church Policies and Guidelines: Temple Clothing and Garments", Handbook 2: Administering the Church, Salt Lake City, Utah: LDS Church.
• Marshall, Evelyn T. (1992). "Garments". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 534–5. ISBN 0-02-879602-0. OCLC 24502140..
• McDannell, Colleen (1995), "Mormon Garments: Sacred Clothing and the Body", Material Christianity: Religion and Popular Culture in America, New Haven: Yale University Press, pp. 198–221, ISBN 0-300-07499-9, OCLC 32510279.
• Moore, Carrie A. (October 21, 2003). "Pastors condemn preachers' acts". Deseret Morning News. Archived from the original on October 8, 2010..
• Morgan, William (1826), 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, OCLC 1973494.
• Packer, Boyd K. (2002), "Dressed in White", Preparing to Enter the Holy Temple, Salt Lake City: LDS Church, pp. 16–23, OCLC 367461279. Adapted from longer chapter in: Packer, Boyd K. (1980), "Dressed in White", The Holy Temple, Salt Lake City: Bookcraft, ISBN 0884944115, OCLC 7158565.
• Piatt, Richard (March 18, 2004), New rules set for conference weekend, KSL-TV, archived from the original on October 15, 2007.
• Roberts, B. H., ed. (1908), History of the Church of Jesus Christ of Latter-day Saints, vol. 4, Salt Lake City: Deseret News, OCLC 4890306.
• Roberts, B. H., ed. (1909), History of the Church of Jesus Christ of Latter-day Saints, vol. 5, Salt Lake City: Deseret News, OCLC 4890306.
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• Smith, Joseph F. (August 1906), "Editor's Table", Improvement Era, 9 (10): 812–815.
• Stack, Peggy Fletcher; Mims, Bob (February 19, 2004). "Garments auction irks LDS". The Salt Lake Tribune. Archived from the original on June 6, 2004..
• Stuever, Hank (February 26, 2002). "Unmentionable No Longer: What Do Mormons Wear? A Polite Smile, if Asked About 'the Garment'". Washington Post. p. C1.

External links

• "Garments", Official LDS website on topic
• Sacred Temple Clothing Official LDS video YouTube on topic (2014)