Chapter 9—Strange Apparel
Brigham Young “dreaded the time when the Saints would become popular with the world,” for over 180 years ago he saw in dream “this people clothed in the fashions of Babylon, and drinking in the spirit of Babylon until one could hardly tell a Saint from” an unscrupulous person. “Many are trying as hard as they can to transform themselves into the very shape, character, and spirit of the world . . . conforming to the world’s fashions until their very countenances indicate its spirit and character. This course is to the shame and disgrace of those who are so unwise.”
Certainly the bizarre and immodest fashions of Babylon are strange apparel. So is “costly apparel,” a temptation that caused believers to be “lifted up in the pride of your hearts” because “ye suppose that ye are better than” others (Jacob 2:13). “The daughters of Zion are haughty,” Isaiah wrote, mentioning all their accessories, jewelry, and fashion that go out of style so quickly that it is “changeable suits of apparel” (Isaiah 3:16, 22).
The “manner of dress was exceedingly fine” for residents of the great and spacious building (1 Nephi 8:27). It affects everyone. Even “people of the church began to wax proud because of their exceeding riches . . . which they had obtained by their industry, and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel” (Alma 4:6).
After they refused to repent, Alma asked, “Will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches?” (Alma 5:53). Some Christians consider wealth a sign they “are a chosen people . . . while others shall perish” in hell (Alma 31:28), but this is rarely the case. “There are none, save a few only, who do not lift themselves up . . . unto the wearing of fine apparel . . . and your churches, yea, even every one, have become polluted because of the pride of your hearts.” So we are asked, “Why do ye adorn yourselves with that which hath no life” while the poor and afflicted “pass by you, and [ye] notice them not?” (Mormon 8:36, 39).
In contrast, those who lived up to their covenants “did impart of their substance, every man according to that which he had, to the poor . . . They did not wear costly apparel, yet they were neat and comely” (Alma 1:27).
Other strange apparel exists. The US government’s DARPA arm invested $22 million of taxpayer money to develop “vast intelligence, surveillance, and reconnaissance systems of the future” through “smart clothing”—shirts, pants, underwear, and socks—to secretly record video, audio, and geolocation data. Yes, they really are calling them ‘Smart ePants.’ These washable wearables monitor heartbeats and soon-to-be more invasive biometrics because “they want to know more about you than you” do.
The Lord hates “garments spotted with flesh,” so “go ye out of Babylon” (D&C 36:6, 133:14). “Forsake her, for God will not spare any that remain in Babylon” (Jeremiah 51:9). Punishments await all who seek to appear glorious to others but actually “are clothed with strange apparel” (Zephaniah 1:8). It has an accusative meaning—to put on one’s own garment (H3847) in contrast to sacred divinely-bestowed garments.
‘Strange’ refers to things that are profane, perverse, altered, not in its proper place, or turned away from God. It is opposite of what God has specifically ordered or arranged to be sacred and holy. Since apparel has a place in His ordinances, strange apparel can include robes, garments, or vestments associated with deviant rites or unholy participants. Strange apparel includes that with which we clothe ourselves instead of being clothed by Christ’s Atonement, kaphar (H3722), which means ‘to cover.’
Because scripture, ordinances, and doctrines have been altered, we shouldn’t be surprised that garments were modified too. Ritual clothing has existed since the days of Adam, worn by priests, prophets, patriarchs, and kings throughout history regardless of whether or not there was an organized church. Garments include under and outer layers of vestments, each with its own symbolic meaning and purpose.
Aaron and his priests wore “the holy garments” when performing atonement rites (Leviticus 16:32). God commanded Aaron and his sons to be attired in garments and priestly “clothes of service” (Exodus 31:10, Jubilee). Israel’s priesthood had sacred apparel reserved for temple service that was not to be profaned or exposed to the uninitiated.
Ancient Israel, Jesus Christ, His apostles, and extra-canonical sources speak of garments with reverence. Scripture and tradition associate legitimate garments with protection, priesthood, divine power, and covenant blessings. As we ascend, God clothes us with “the garments of salvation” and covers us with “the robe of righteousness” (Isaiah 61:10). The Lord also offers us a “wedding garment” (Matthew 22:11–14). Other sources refer to these as holy vestments, rich or splendid apparel, or robes of glory. Apparel is connected to the promises, glory, and power of the everlasting covenant and priesthood.
An everlasting covenant [God] made with [Aaron] and gave him the priesthood among the people; he beautified him with comely ornaments and clothed him with a robe of glory. He put upon him perfect glory and strengthened him with rich garments, with breeches, with a long robe, and the ephod . . .
With an holy garment . . . with a breastplate of judgment, and with Urim and Thummim . . . with precious stones graven like seals . . . He set a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honor, a costly work, the desires of the eyes, goodly and beautiful. Before him there were none such, neither did ever any stranger put them on. (Ecclesiasticus 45:7–8, 10–12)
Participating in ordinances alone is not sufficient for eternal life, although rituals can point us to spiritual blessings given when God ratifies our ordinance. The initiate is told that a physical garment represents the holy priesthood garment. “This garment that you receive is given symbolically as was the garment given to Adam & Eve in the Garden of Eden.” In times past an initiate would be clothed as part of the ceremony, but in today’s rite (modified in 2005), an initiate clothes himself before the ceremony then officiators proclaim that garment ‘now authorized.’
Being true and faithful to our covenants is a conditional, but determining, factor in receiving divine power. Being custodians of truth brings great responsibility. “Blessed is the one who stays awake and remains clothed” (Revelation 16:15, NIV), “keeping his garments” unspotted (KJV). ‘Keeping,’ tereo (G5083), is the same word used to keep God’s commandments. It means to watch over, guard, preserve, hold fast, maintain, and remain intact. This lets us remain covered, unashamed, in the Lord’s presence.
Many times God charges His people to become clothed, a condition of Zion. “Awake and arise from the dust, O Jerusalem; yea, and put on thy beautiful garments, O daughter of Zion” (Moroni 10:31). Modern revelation confirms the necessity to put on, or be endowed with, beautiful garments for Zion.
Zion must increase in beauty and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments. (D&C 82:14)
Putting on beautiful garments means obtaining endowments of light, glory, and holiness. God bestows these gifts to those proven faithful to Him. Certainly no strange apparel is permitted in Zion, for its people have garments not “spotted with the flesh” (D&C 36:6). Beautiful garments “pure and white above all” (D&C 20:6) have been “made white in the blood of the Lamb because of their faith in him” (1 Nephi 12:11).
Lehi said a leader who “bade me follow him” wore a white robe, but following him led only to a “dark and dreary” place (1 Nephi 8:5–7). Wearing clothing that is symbolically white is not equal to receiving sacred garments that are divinely washed and made white. To believe that we are holy without experiencing the necessary spiritual transformation makes us like Pharisees who painted their sepulchers white. While the outside appears beautiful and white, the inside remains dead and defiled. Nephi said his people were “white and exceedingly fair and delightsome” until they refused to repent. Then they became “loathsome” and cursed (2 Nephi 5:21–22), revealing that gospel-possessing covenant makers can fall.
In contrast, Joseph described his angelic visitor Moroni as wearing “a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant.” Likewise, the fruit of the tree of eternal life “was most sweet above all . . . The fruit thereof was white, to exceed all the whiteness that I had ever seen” (1 Nephi 8:11). Those who “have not defiled their garments” will walk with Christ “in white, for they are worthy” (Revelation 3:4). Jesus said faith and repentance are the first steps to having garments washed white through Him.
No unclean thing can enter into his kingdom; therefore, nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end. (3 Nephi 27:19)
For garments to be made white, Christ must remit our sins, pronounce us clean, and sanctify us through the constant companionship of the Holy Ghost, which prepares us for God’s holy order.
They were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God. (Alma 13:11–12)
Jacob, Nephi, Alma, Helaman, and others were ordained high priests after the “holy order of God, to administer the everlasting gospel” and “bring as many as will come to the [true] church”—the “church of the Firstborn” (D&C 77:11). “It was by faith that they of old were called after the holy order of God” (Ether 12:10). Because of their “exceeding faith . . . choosing to repent and work righteousness,” these sanctified members of the Church of the Firstborn have a “holy calling . . . to teach his commandments unto the children of men, that they also might enter into his rest” (Alma 13:10–11, 6).
Like Paul, they diligently pressed “toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:14). Those who desire eternal life must awaken “to a sense of your duty to God, that ye may walk blameless before him, that ye may walk after the holy order of God” (Alma 7:22). They expect persecution for declaring hard words of truth to a hard hearted generation (Alma 5:44, 54). Still these holy ones willingly fulfill God’s commandment to boldly preach His gospel in His name.
To enter into the Lord’s presence and receive an endowment of power from on high we must be washed (purified), anointed (made holy), and clothed in holy garments (sanctified), all of which are conditions of Zion. The redemption of Zion “cannot be brought to pass until mine elders are endowed with power from on high” (D&C 105:11). All who desire to enter the Lord’s presence must have his or her garments divinely washed, purified, and cleansed through His Atonement.
Ordinance rites are a symbolic roadmap of this spiritual process. Washing and purifying—a transformation not simply fulfilled by wearing something white—is performed exclusively by the Lord, who, “like a refiner’s fire and like fuller’s soap,” prepares us for His coming. Holy garments have been “made white” and “washed white” through Him (Alma 34:36, 5:21), which implies their original state is not white and reaffirms the symbolic nature of a ritual garment. “Always keep your garments white and don’t fail to anoint your head” (Ecclesiastes 9:8, ISV).
For there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins.
And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? Behold, what will these things testify against you? Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure, and white? (Alma 5:21–22, 24)
If we are not “made clean” through the blood of Christ, our stain remains. For Christ to remove our condemnation and stain, we must repent.
It has been all that we could do (as we were the most lost of all mankind) to repent of all our sins . . . for it was all we could do to repent sufficiently before God that he would take away our stain. (Alma 24:11)
The stain of sin is removed as we turn to God and magnify His call to become Israel, which means ‘one who sees God.’ Becoming holy and sanctified is the calling we must magnify. It does not happen merely by participating in ritual ordinances or performing church service. A spiritual and divine conversion is needed to become Israel, which involves adoption through the Holy Ghost. This has the effect on Gentiles to
purge out the old blood, and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost.
Many who wear garments fail to become sanctified by assuming the garment itself is, or makes them, holy. Sanctification is a prerequisite to being called to the work and “found spotless at the last day.” King Benjamin preached repentance so he could walk with “a clear conscience before God . . . that I might be found blameless, and that your blood should not come upon me when I shall stand to be judged of God of the things whereof he hath commanded me concerning you . . . that I might rid my garments of your blood” (Mosiah 2:27–28).
Prophets write scripture to restore us “to the knowledge of Christ . . . that we may rid our garments of the blood of our brethren who have dwindled in unbelief” (Mormon 9:35–36). Moroni said at the judgment
all men shall know that my garments are not spotted with your blood. And then shall ye know that I have seen Jesus, and that he hath talked to me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things. (Ether 12:38–39)
Foreign or strange matter discolors an original, creating a stain. This stain represents a soiling or something tainted by guilt, disgrace, shame, or reproach. A stain is from filthiness or blood, a common symbol of sin and iniquity. “Clothing [is] stained by corrupted flesh” (Jude 1:23, NIV), tying our flesh to the garment. Strange apparel has not been made white through His atoning blood. Performing outward works or religious obligations does not assure an inward conviction. Garments remind us that, through spiritual transformation, our body may become a temple for the Spirit to dwell.
John knew most would not repent or remain faithful to Christ’s gospel but noted “a few . . . have not soiled their garments” and are worthy (Revelation 3:4). The righteous have holy garments, obtained by being proven true and faithful to God and His word. Having forsaken the world, overcomers are pronounced clean by God’s mercy and freed from the bondage of sin. Those with “spotless” (unstained) garments sit among God’s great and noble ones. “May the Lord bless you and keep your garments spotless, that ye may at last be brought to sit down with Abraham, Isaac, and Jacob, and the holy prophets who have been ever since the world began, having your garments spotless even as their garments are spotless, in the kingdom of heaven to go no more out” (Alma 7:25, also 5:24).
This I know because the Lord hath said he dwelleth not in unholy temples, but in the hearts of the righteous doth he dwell . . . The righteous shall sit down in his kingdom to go no more out; but their garments should be made white through the blood of the Lamb. (Alma 34:36)
We must ask ourselves: “Have ye walked, keeping yourselves blameless before God? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? That your garments have been cleansed and made white through the blood of Christ, who will come to redeem His people from their sins?” (Alma 5:27). According to John, most who wear garments are “not clean” yet, so
tarry ye and labor diligently, that you may be perfected in your ministry to go forth among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come; that their souls may escape the wrath of God, the desolation of abomination which awaits the wicked, both in this world and in the world to come . . .
Let those who are not the first elders continue in the vineyard until the mouth of the Lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation. (D&C 88:84–85)
“First elders” are not defined by hierarchal position but by being sanctified when God lifts their condemnation. With the Atonement fully effective in their lives, they are true Saints. Without His sanctifying power, condemnation remains. Stained garments testify that we have not fully repented (Isaiah 63:1–4). Those yet to attain these blessings are invited to continue seeking Him so their sins can be washed through His blood. “First laborers in the last kingdom” are given a commandment to
prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean. (D&C 88:74)
God “called us into fellowship with his Son Jesus Christ” (1 Corinthians 1:9) but we must follow Him. As we live His laws, understand His ordinances, grow in spiritual stature and respond faithfully to Him, the Lord elects us into His spiritual church to perform part of His work, a calling which comes directly from “the mouth of the Lord” (D&C 88:85).
As apostles in the truest sense by having a sure witness of Christ, these Saints are endowed with “power from on high” and commissioned to teach “the doctrine of the kingdom” and “all things that pertain to the kingdom of God.” Once “perfected in your ministry” by helping “prepare the Saints for the hour of judgment which is to come . . . clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace” (D&C 88:84, 125). Be clothed “as with a mantle [to] be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you” (D&C 88:80).
Again, magnifying our calling does not refer to a specific church position or assignment. It refers to the calling from God’s mouth to receive a divine commission and priesthood power—and it is offered to all.
The elect have been made clean, pure, and holy through Him. A calling and election, in its most simplistic sense, includes a commission, which actually is a co-mission between God and His faithful servant. This divine call furthers the Lord’s work and centers on preaching repentance, even to those who likely will not accept the invitation. All must be warned and left without excuse. It is a tremendous but blessed responsibility. God “sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. Therefore, they are left without excuse, and their sins are upon their own heads. He that seeketh me early shall find me and shall not be forsaken” (D&C 88:81–83). Ridding ourselves of iniquity’s stain permits His faithful preachers of truth to dwell pure and undefiled in His presence.
Behold how great is your calling. Cleanse your hearts and your garments, lest the blood of this generation be required at your hands. (D&C 112:33)
Holiness and sanctification are inseparably connected to garments being made clean and white. When God transforms and sanctifies us, we receive divine robes. Like the garment, robes are symbolic, pointing our minds to heaven’s real bestowal. “A man can receive nothing except it be given him from heaven” (John 3:27). Flesh and spirit must be cleansed to receive glorious robes, mantles, and sacred vestments of the holy priesthood.
True Saints do these things while others are commanded to continue preparing to be sanctified “for their time is not yet come” (D&C 88:85). At Kirtland temple’s dedication, Joseph prayed that people would realize their potential then receive priesthood robes of power and glory, righteousness, and eternal life. God desires that we join His church—the Church of the Firstborn—the only church that builds His kingdom.
In 1836, years after the LDS church was formally organized, Joseph prayed that believers would receive glorious apparel and that God would accept and put His name on the church that He condemned in 1832.
Remember all thy church, O Lord, that the kingdom, which thou hast set up without hands, may become a great mountain and fill the whole earth; that thy church may come forth out of the wilderness of darkness and shine forth fair as the moon, clear as the sun, and terrible as an army with banners . . . that thy glory may fill the earth . . . that our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings.
O hear, O hear, O hear us, O Lord! and answer these petitions and accept . . . this church, to put upon it thy name . . . And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy. Amen and Amen. (D&C 109:72–80)
John said only the few who had clean garments are worthy to “walk with” Christ. The majority did not. “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white, for they are worthy” (Revelation 3:4). Many in Sardis had garments but were not worthy or willing to walk with the Lord. In other words, they had strange apparel. The few with unspotted garments repented, overcame, were elected, and received a sure witness of God’s promises.
He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father and before his angels. (Revelation 3:5)
The worthy—clothed and covered by Christ’s Atonement—are no longer naked or ashamed. For them, the curses of the Fall are reversed so instead of spiritual death, they receive eternal life.
For we know that if our earthly house of this tabernacle [body] were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven. If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. (2 Corinthians 5:1–4)
Since God cannot change, that which varies from what He reveals is “strange apparel.” After the restoration came, “Zion must increase in beauty and in holiness . . . Zion must arise and put on her beautiful garments” (D&C 82:14) or forfeit blessings. More was to be done and God commanded an increase in holiness. Has it happened? Are we more holy now?
Isaiah reproves latter-day daughters of Zion for their pride, attitude, and seeking worldly fashions instead of heavenly clothing. They will receive “burning instead of beauty” and “on that day of judgment the Lord will strip away everything that makes her beautiful” (NLT), including their “changeable suits of apparel” (Isaiah 3:24, 18, 22). Simply put, changeable apparel permits change—it is not fixed or sure. From chalats (H2502), changeable is to withdraw, remove, or take away. In contrast, to endow (enduo) means to put on, as in being clothed in holy raiment.
Isaiah lists changeable apparel, machalatsah (H4254), alongside imitative “mantles” that curse daughters of Zion (Isaiah 3:16–23). Elijah’s mantle, which represents a garment and glory (H155), represents priesthood power. So losing their glory and priesthood power (symbolized by sacred apparel) is one of many curses to befall covenant people in the last days. Changed apparel is strange apparel so we should consider the significance of changes to ritual garments and temple ceremonial clothing.
For almost a century, the LDS used the original garment pattern revealed to Joseph. Jesus, John the Baptist, Moroni, Peter, James, and John all wore similar garments when they appeared to Joseph, it being “the pattern of the garment given to Adam and Eve.” Nimrod’s ancestors stole this sacred garment which he wore to rule the world. Joseph’s earliest successors reiterated that garments must never be altered because, true to the nature of God, there is but one authorized pattern.
Each individual should be provided with the endowment clothing they need. The garments must be clean and white, and of the approved pattern. They must not be altered or mutilated, and are to be worn as intended, down to the wrist and ankles, and around the neck. These requirements are imperative; admission to the Temple will be refused to those who do not comply therewith. The Saints should know that the pattern of endowment garments was revealed from heaven, and the blessings promised in connection with wearing them will not be realized if any unauthorized change is made in their form or in the manner of wearing them.
Previously any change to the original pattern would prevent entrance to the temple. Exactness in obedience was an “imperative” requirement to be a saint and they knew that. In 1886, John Taylor prophesied that the garment would one day be altered, causing people to lose proper understanding of its marks and proper function. In 1906, Joseph F. Smith declared the importance of not altering the garments:
The Lord has given unto us garments of the holy priesthood, and you know what that means. And yet there are those of us who mutilate them in order that we may follow the foolish, vain, and indecent practices of the world.
In order that such people may imitate the fashions, they will not hesitate to mutilate that which should be held by them the most sacred of all things in the world, next to their own virtue, next to their own purity of life.
They should hold these things that God has given unto them sacred, unchanged and unaltered from the very pattern in which God gave them. Let us have the moral courage to stand against the opinions of fashion, and especially where fashion compels us to break a covenant and so commit a grievous sin.
At the time, the First Presidency supported this position and issued a formal statement that sacred garments are not to be altered, reiterating their heavenly origin and purpose. They knew that violating sacred things would lead to the loss of promised blessings.
Just two decades later, at the same time ordinances, scripture, doctrine, and the church organization were being modified, changing the holy garment was also considered. In April 1923, the First Presidency formed a committee to investigate the origin of the garment and to consider revisions or recommendations.
Apparently leadership no longer believed their 1915 declaration that “the pattern of the temple garment was given by revelation to the Prophet Joseph Smith,” or Joseph F. Smith’s 1918 statement that “Saints should know that the pattern of endowment garments was revealed from heaven” by an angel who explained its importance. Other accounts acknowledged the garment’s divine origin and authenticity, emphasizing the importance of never altering its pattern. Late 1800’s temple rites explained to initiates that “the neck was never to be cut low, or the sleeves short, as that would be patterning after the fashion of the Gentiles.”
George F. Richards, who proudly altered temple ordinances, spearheaded the committee. Within weeks he was able to convince the First Presidency and Council of the Twelve to unanimously support a modified garment. In 1923 the First Presidency was so supportive that they formally recanted their previous position that sacred garments are not to be altered by issuing a letter to stake and temple presidents announcing their changed view on the matter.
Dear Brethren,
For some time past the First Presidency and Council of Twelve have had under consideration the propriety of permitting certain modification in the temple garment, with the following result:
After careful and prayerful consideration it was unanimously decided that the following modifications may be permitted, and a garment of the following style be worn by those Church members who wish to adopt it, namely: (1) Sleeve to elbow; (2) Leg just below knee; (3) Buttons instead of strings; (4) Collar eliminated; (5) Crotch closed.
It may be observed that no fixed pattern of Temple garment has ever been given, and that the present style of garment differs very materially from that in use in the early history of the Church, at which time a garment without collar and with buttons was frequently used.
It is the mind of the First Presidency and the Council of Twelve that this modified garment may be used by those who desire to adopt it, without violating any covenant they make in the House of the Lord, and with a clear conscience, so long as they keep the covenants which they have made and remember that the garment is the emblem of the Holy Priesthood designed by the Lord as a covering for the body, and that it should be carefully preserved from mutilation and unnecessary exposure, and be properly marked.
Your Brethren in the Gospel,
The First Presidency
Heber J. Grant
Charles W. Penrose
Anthony W. Ivins
We should not overlook that their declaration was the result of discussion and deliberation. They claim to have given the subject “careful and prayerful” consideration while also admitting that the decision was reached from “the mind of” these men.
First Presidency counselor Charles Penrose explained “that modification of the garment is elective with each individual member of the church who has gone through the temple. The change in style is permitted for various good reasons . . . Permission to abbreviate is now given, but it is not an order and is not compulsory.” Now having permission to modify the garment, many members justified it with ‘good reasons’ like fashion, convenience, or comfort. Some modifications were eventually implemented by the church. Decades before, Wilford Woodruff warned that if we introduce our “own form and ceremonies, our temple work would be as diverse as the sectarian world and God would not approve it.”
Still, direct warnings and counsel to never modify the garment were rejected. many perceived leniency as ‘progress’ so modifications continued. Some resisted changes to the garment, primarily the older generation who were not easily persuaded to abandon the revealed pattern in exchange for secular, progressive ideas.
Both sides felt strongly about their positions. A newspaper reported, “Some of the pioneer stock look upon any deviation from the old order as a departure from what they had always regarded as an inviolable rule. Others of long standing in the church accept the change as a progressive move intended to add to personal comfort.” One member boldly declared, “I shall not alter my garments, even if President Grant has ordered me to do so. My garments are now made as they were when I was married in the Endowment House long before the temple was built. The pattern was revealed to the Prophet Joseph Smith and Brother Grant has no right to change it.”
Ironically, temple instructions for the garment in 1923 said Joseph received the ordinances and garment by revelation, while the same instructions also attempted to minimize resistance and temper concerns by claiming that current leaders had a valid prerogative to alter garments based on their priesthood authority.
When Joseph Smith received the endowments and revelation from the Lord to be given to his people by authority, he also received instructions on how to make the garment. None had ever seen anything like it and the sisters who made it were under his direction and when it was submitted to him, he said that it was right and the way it had looked to him and he accepted it ...
Eliza Snow was the governess and seamstress in his house at the time the first garments were made and heard the instructions to the sisters. Thus the kingdom of God rolls on and the living authorit[ies] are the ones who can make changes in the revealed work of the Lord to answer the purposes of the day in which they live. Today there is a change in the garments that can be made outside of this Holy House in the garments we wear on our bodies. This garment is called the modified or permitted garment . . .
There are two kinds of garments, and two only: the one given by the Prophet Joseph Smith to be worn in the Temple, and the one given by President [Heber J.] Grant to be worn outside the House of the Lord. Wear this modified garment and be happy if it adds to your happiness to wear it this way. When you wear anything besides these two approved patterns, you are wearing only a piece of underwear which is not a garment . . . Thousands of people are being deceived and are wearing something that exposes their bodies and desecrates the marks of the Holy Priesthood.
A decade later, John Widtsoe admitted that the garment was revealed to Joseph Smith, but justified its modification by denying that any changes were actually made to the garment. “The temple ordinances were revealed as many other things have been revealed to the Prophet . . . There have been no changes in the garment. Fundamentally it is like it was in the beginning. Lengthening or shortening of the sleeve is not a change, really. It is just a minor thing, in line with our needs, especially in the summer time; but that does not make any difference to the garment itself.” While acknowledging that the garment “represents covenants [we] have made,” Widtsoe declared, “we make entirely too much of the so-called changes. There have been no changes to the ideas.” Remember Aaron’s sons who offered strange fire had the same idea for their offering, as did Cain, but they were cursed for changing the manner of worship. Details matter in what is acceptable versus strange to God.
Brigham Young asked, “Is there one of the commandments that God has enjoined upon the people that he will excuse them from obeying? No, not one, no matter how trifling or small in our own estimation. No matter if we esteem them non-essential, or least or last of all the commandments of the house of God, we are under obligation to observe them.” David McKay later preached that apostasy results from reacting to social pressures for reform or convenience.
God is unchangeable, the same yesterday, today, and forever . . . The great mistake made down through the ages by teachers of Christianity is that they have supposed they could place their own private interpretation upon scriptures, allow their own personal convenience to become a controlling factor, and change the basis of Christian law and practice to suit themselves. This is apostasy.
The Prophet Joseph would accept nothing less than doing precisely what God commanded. His willingness to be obedient with exactness—as initiates covenant to do—was demonstrated by having a seamstress rework the garment three times to ensure the precise pattern. But succeeding leadership was not as interested in preventing deviation.
The preface to the Doctrine & Covenants clearly warns that modern generations, like those of old, “have strayed from mine ordinances and have broken mine everlasting covenant. They seek not the Lord to establish His righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world” (D&C 1:15–16).
By 1936, modifying the garment was a frequent subject of discussion among church leaders and committees. While the original garment was still required for temple participation, it was proposed and favored 3–1 by the committee “to permit the wearing of all approved patterns of the garment within the temple for endowment work.” Further,
This recommendation is made in the belief that the present practice tends to build up in the minds of the people an unwarranted distinction between the old form of the garment, now used exclusively for temple work, and the modified form which has now been authorized for a number of years . . . and that, although modified somewhat from the old garment, it is still the garment of the holy priesthood just as much as the old garment is.
At this time “very short sleeves [were now] permitted” and a sleeveless pattern was strongly recommended.
We recommend that we authorize the wearing of garments without sleeves which conform in all other respects to the pattern at present agreed . . . We make this recommendation somewhat reluctantly and with deference only because we have convinced ourselves that it will tend to bring more respect for instructions given for the wearing of the garment on the part of many members of the Church . . .
We feel sure that such a modification will greatly please many good women throughout the Church, and we have not been able to see that we are yielding any vital thing in this slight change. Very short sleeves are now permitted.
Only two years later, a sleeveless pattern was approved but “the so-called shoulder strap [garments] are not allowable,” the First Presidency announced. By 1955, their position again changed. “The so-called sleeveless and shoulder strap patterns are now allowable.”
Extreme opinions about modifying garments were held, greatly testing those who felt strongly about preserving the garment as revealed. Some felt so strongly about the danger of altering revealed patterns that they declared preservation should be a condition of church membership. Salt Lake Temple president Anthon Lund said with seriousness:
If you mutilate the garment by cutting off the sleeves or legs or changing it in any manner, it loses its identity and is no longer a garment of the Priesthood. Those who do this forfeit their standing as members in the Church and the only way they can get back is by the waters of baptism.
Not long after Heber Grant changed the garment, Stephen Richards admitted in 1932: “I hold it entirely compatible with the genius of the Church to change its forms of procedure, customs, and ordinances in accordance with our own knowledge and experience.”
The Book of Mormon warns of antichrist attitudes that lead men to “fare in this life according to the management of the creature” and work “according to his genius” and “his strength,” not God’s (Alma 30:17). Richards continued, “Some changes have been made in recent years and these changes have disturbed the members. Personally, I approve of those changes and hope the general authorities will be led to make others as changing conditions warrant.” Unfortunately, he got his wish.
Many today no longer realize that alterations to what God originally revealed affects power in the priesthood. Instead, an attitude of false security surrounds many who blindly trust leaders and assume God will never permit men’s agency to overrule revelation. In 1982, the prevailing attitude was an erroneous one of acceptance and infallibility.
As temple work progresses, some members wonder if the ordinances can be changed or adjusted. These ordinances have been provided by revelation and are in the hands of the First Presidency. Thus the temple is protected from tampering.
Once major modifications began in 1923, many subsequent changes to the garment rapidly followed, in spite of Joseph F. Smith’s warning that the garments were “never to be altered.” By 1975, the long garment was officially deemed optional, and shortly thereafter it was discontinued entirely as two-piece garments were introduced in 1979.
Several decades ago the Quorum of Twelve even “discussed doing away with garments altogether except when inside the temple.”
Sacred markings, originally cut into the garment for permanence and important symbolism, were later sewn on. Other styles were created for different preferences or circumstances. Some count at least 16 variations of the garment now available. In 2017, these markings were moved inside the garment (another change that proves understanding has diminished) then made by laser, an inferior method that the church admits lasts only about a year.
What should be a wedding garment became strange and changeable apparel that keeps one out of the King’s presence. Malachi describes this covenant relationship with marriage imagery. Covenant makers forsake “the wife of their youth,” a serious abomination given that the Lord “hateth putting away” a spouse. So “take heed to your spirit, that ye deal not treacherously” (Malachi 2:16). Apostasy and infidelity to the Lord as bridegroom are shown as they profane what is holy.
As ye have not kept my ways, but have been partial in the law. Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god. (Malachi 2:8–11)
The price for infidelity and refusal to return to God is high—He will curse and “cut off the man that doeth this” (Malachi 2:12), “even if they present an offering to the Lord” (HCSB). This warning applies to covenant makers who attend temples but—unknown to them—God “regardeth not the offering any more” (Malachi 2:13). Priests who question the accusation are told, “The Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously . . . the wife of thy covenant” (Malachi 2:14).
The Father told Malachi that “not one” who alters ordinances or corrupts teachings has the Spirit, neither can they receive His promises because they “departed out of the way. Ye have caused many to stumble at the law. Ye have corrupted the covenant” (Malachi 2:8).
And not one hath done so who had a remnant of the Spirit! For what one, seeking a godly seed, if ye take heed in your spirit, would deal treacherously with the wife of your youth? (Malachi 2:15, Ellis Rasmussen)
Outer piety cannot make up for what an inner spirit lacks if they forsake God for Babylon. “Why have ye transfigured the holy word of God, that ye might bring damnation upon your souls?” (Mormon 8:33) instead of leaders who rely on deliberation instead of revelation. Transfiguring cannot occur from the outside. It means to change in form, appearance, or understanding. So transfiguring God’s holy word refers to that which should have been preserved and guarded by the priests. Though called to protect these things, instead they transfigured it.
No amount of critical publicity, pressure, or commentary can alter doctrines of a church if they hold fast to His word and refuse to alter it. The “holy word of God” refers to those things that have the power to bestow godliness. Moroni offers the simple solution: “Look ye unto the revelations of God” wherein ordinances (as God revealed) would be found in purity and power.
Moroni devoted great energy to delivering this warning to latter-day Gentiles to whom the Book of Mormon is given, knowing they would corrupt His ways, covenants, and doctrines and “cause many to stumble” (Malachi 2:8). Those entrusted with the covenant “wearied the Lord with [their] words” and deeds, rejecting what was good for a substitute that lacks the power to bring eternal life. “Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them” (Malachi 2:17).
How far we have traveled from what was revealed to Joseph Smith, not only in the physical garment, but in the attitudes toward preserving crucial elements of the Restoration. The “elders of his people” (distinct from sanctified ‘first elders’) and those who follow them are condemned. “O my people, your leaders mislead you . . . He will bring to trial the elders of his people and their rulers, and say to them, It is you who have devoured the vineyard.” So “on that day of judgment the Lord will strip away everything that makes her beautiful,” even her changeable apparel (Isaiah 3:12–15, Gileadi; 3:18, NLT).
Other strange apparel that imitates priestly ones exist in secret societies, as well as in higher institutions, judicial courts, papal ceremonies, and kingly coronations. In 1983, BYU professor Hugh Nibley surprised the audience at commencement when he said in the opening prayer: “We have met here today clothed in the black robes of a false priesthood.” Many expressed shock, but none ever asked what he meant so Nibley explained,
The Church was full of men in Paul’s day teaching that gain is godliness and making others believe it. Today the black robe puts the official stamp of approval on that very proposition. Most of you are here today only because you believe that this charade will help you get ahead in the world.
Why a priesthood? Because these robes originally denoted those who had taken clerical orders; and a college was a ‘mystery,’ with all the rites, secrets, oaths, degrees, tests, feasts, and solemnities that go with initiation into higher knowledge.
But why false? Because it is borrowed finery, coming down to us through a long line of unauthorized imitators. It was not until 1893 that ‘an intercollegiate commission was formed . . . to draft a uniform code for caps, gowns, and hoods’ in the United States. Before that there were no rules. You could design your own; and that liberty goes as far back as these fixings can be traced.
The late Roman emperors, as we learn from the infallible DuCange, marked each step in the decline of their power and glory by the
addition of some new ornament to the resplendent vestments that proclaimed their sacred office and dominion.
The temple’s purpose has similarities to a university: “a house where all seek learning by study and faith, by a discriminating search among the best books, . . . and by constant discussion, diligently teaching ‘one another words of wisdom,’ everybody seeking greater light and knowledge as all things come to be ‘gathered in one,’ hence uni-versity.”
Universities, like some secret societies, bestow degrees for knowledge gained, a tradition patterned after the degrees of glory God bestows to all who obtain light, truth, righteousness, and power in the priesthood. A temple education, however, offers faithful initiates something a university cannot—“a fulness of the Holy Ghost”:
[That] all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said; And that they may grow up in thee, and receive a fulness of the Holy Ghost, and be organized according to thy laws, and be prepared to obtain every needful thing. (D&C 109:14–15)
Nibley notes that Exodus, Leviticus, and Josephus’s Antiquities describe “the white robe and linen cap of the Hebrew priesthood, which have close resemblance to some Egyptian vestments”—apparel that disappeared “with the passing of the temple.” Its purpose was “to provide a clothing more fitting to another ambience, action, and frame of mind” beyond the mundane. Academic mortarboards imitate the priest’s mitre, a flat cap to hold a crown. “Thou shalt put the mitre upon his head, and put the holy crown upon the mitre” (Exodus 29:6).
The problem is that many long for earthly academic or judicial robes but fail to seek the heavenly ones. Scholars are honored and revered by colleagues but, being “puffed up because of their learning,” they do not seek God or His truths. In fact, many do not believe in a God and actively work against Him. These “are they whom He despiseth.”
O that cunning plan of the evil one!
O the vainness, and the frailties, and the foolishness of men!
When they are learned they think they are wise and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves; wherefore, their wisdom is foolishness. But to be learned is good if they hearken unto the counsels of God. (2 Nephi 9:28–29)
If they don’t hearken, God’s great work will humble them. “For the wisdom of their wise and learned shall perish and the understanding of their prudent shall be hid” (2 Nephi 27:26).
In 1842 Joseph admitted, “We have treated lightly His commands and departed from His ordinances and the Lord has chastened us sore.” If we consider how trying the Lord’s chastening was for early saints who departed from what He revealed, we will shrink in fear when our chastening arrives, for later generations have multiplied the saints’ error exponentially and have done greater violence to His law.
They “cover violence with [their] garment” (H3830, 3847). They cover wrongs or error (H2555) but believe their works are sufficient, that they are still His chosen ones. Corruption and violence exist together.
“My people have forgotten how to do right, says the Lord. Their fortresses are filled with wealth taken by theft and violence” and corrupt practices (Amos 3;10, NLT). Violence to God’s sacred law and order existed in Noah’s day, just as it did at the time of Jesus’s mortal ministry.
From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.
But the days will come when the violent shall have no power . . . Yea, as many as have prophesied have foretold of these days. (Matthew 11:12–14, JST)
God cautions those who profess His name but cover themselves in strange apparel to “take heed to your spirit,” for it is in peril. “Woe to the rebellious children, saith the Lord, that take counsel but not of me; and cover with a covering, but not of my spirit that they may add sin to sin” (Isaiah 30:1). The ancients knew that before Christ returns, “many will change the honor of the garments of the saints for the garments of the covetous, and there will be much respect of persons in those days and lovers of the honors of this world . . . and the Holy Spirit will withdraw from many” (Ascension of Isaiah 3:25–26). When His Spirit withdraws, “hard to bear” punishments can be expected.
Withdrawal of the Spirit is not the only penalty. When variations occur, their garment ceases to be the garment of the Holy Priesthood. One author observed, “I realize the serious implication of this situation if the Lord did not reveal these various [new] styles. If altering these garments is the result of socially minded, worldly influenced saints who have demanded these changes, such a situation would mean that the majority of Mormon people are breaking a covenant. When the saints in previous dispensations broke a covenant, they paid the penalty with their blood.”
Whether their blood is shed physically or it remains as a stain on the garments of those who embrace the world is a matter for God to decide. Our responsibility is to do what God requires so He can remove all stain from us. The garment represents that which is made holy, a protective layer between our flesh and the world and a reminder of glorious power, promises, and protection given those who separate from the world.
Any man who loves the world, the praise of the world, or the things of the world has no right to the garment of the Priesthood . . . thus placing their eternal salvation in jeopardy.
There is no eternal life unless our natural, fallen man is atoned for, and this is precisely the choice we are given. We can accept terms of the Atonement by repenting, or we must pay the price of sin ourselves and reap damning consequences when we appear before Him in stained, unclean garments. Atonement, a word likely originating from Tyndale’s Biblical translation, means ‘in accordance with’ or ‘as one.’ It is an English translation of the Hebrew kippur, with basic meaning ‘to cover.’
How tragic that the garment, which was mercifully given to cover us, was wilfully altered to remove much of its covering and meaning.
What was divinely given to represent corrupted flesh being made pure and clean was modified to expose our flesh even more. Cutting off the garment is a tragic sign that we willfully cut ourselves off from the protection, holiness, and power it represents.
Strange apparel, indeed.
Footnotes and sources can be found HERE.