Feast upon the Word Blog

A blog focused on LDS scriptures and teaching

RS/MP Lesson 10: Come into the Temples (Lorenzo Snow Manual)

Posted by kirkcaudle on May 18, 2013

Sorry for these notes being so late this week! I have been busy and I am just now getting to them. I have chosen to focus on the 6 questions given at the end of the lesson. I will not really answer the questions per se’, but I will try to give some on ideas on how one might approach answering them.The link to the full lesson can be found here.

Question #1

Read the account of the capstone ceremony for the Salt Lake Temple (pages 137–39). If you have participated in a temple dedication, think about how you felt at the time. When we participate in a Hosanna Shout, what are we expressing to the Lord?

I found this on the Catholic Encyclopedia regarding Hosanna:

“And the multitudes that went before and that followed, cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest” (Matthew 21:9; cf. Matthew 21:15Mark 11:9-10John 12:13). Thayer’s contention inHastings’ “Dict of the Bible” that the word hosanna was derived from Psalm lxxxvi, 2, does not seem to have much to support it. The general opinion is that of St. Jerome, that the word originated from two Hebrew words of Psalm cxvii (cxviii), 25. This psalm, “Confitemini Domino quoniam bonus”, was recited by one of the priests every day during the procession round the altar, during the Feast of Tabernacles, when the people were commanded to “rejoice before the Lord” (Leviticus 23:40); and on the seventh day it was recited each time during the seven processions. When the priest reached verses 25-26, the trumpet sounded, all the people, including boys, waved their branches of palms, myrtles, willows, etc., and shouted with the priest the words: “O Domine, salvum (me) fac; o Domine, bene prosperare. Benedictus qui venit in nomine Domini!” The Hebrew for salvum fac or serva nunc was hoshi’a na. This was repeated so frequently that it became abbreviated into hosanna; the seventh day of the feast was called the Great Hosanna; and the palm-branches of willow, myrtles, etc., received the name of hosannas.

The Feast of Tabernacles was a season of great rejoicing, and it was a saying amongst the Jews that those who had not witnessed it did not know what joy meant. In this way hosanna became associated with rejoicing. The same has to be said of the use of palm-branches. In I Mach., xiii, 51-52, we read: “And they entered. . . with thanksgiving, and branches of palm-trees, and harps, and cymbals, andpsalteries, and hymns, and canticles, because the great enemy was destroyed out of Israel; and he ordained that these days should be kept every year with gladness.” In II Mach., x, 6, 7: “And they kept eight days with joy, after the manner of the feast of tabernacles.” On these occasions hosanna was, doubtless, exclaimed in tones of joy and triumph. Like all acclamations in frequent use it lost its primary meaning, and became a kind of vivat or hurrah of joy, triumph, and exultation. It is clear from the Gospels that it was in this manner it was uttered by the crowd on Palm Sunday. St. Luke has instead of hosanna in excelsis “peace in heaven and glory on high”.

It was with this indefinite meaning that the word hosanna passed, at a very early date, into the liturgies of the Church; a position which it has ever since retained both in the East and the West. It is found in the “Didache”, and the “Apostolic Constitutions”. Eusebius (Church History II.23), quoting the account given by Hegesippus of the death of St. James, has: “And as many as were confirmed and gloried in the testimony of James, and said Hosanna to the Son of David”, etc. St. Clement of Alexandria says it meant “light, glory, praise”. St. Augustine (in 2nd Lesson for Saturday before Palm Sunday) says: “Vox autem obsecrantis est, hosanna, sicut nonnulli dicunt qui hebraeam linguam noverunt, magis affectum indicans, quam rem aliquam significans, sicut sunt in lingua latina, quas interjectiones vocant.” (According to some who are versed in Hebrew, hosanna is a word of supplication, used like the interjections in Latin, to express feeling and other than to signify a thing.) In every Mass the word hosanna is said twice during the Sanctus at the end of the Preface. It is sung by the choir at high Mass. It is also repeatedly sung during the distribution of the palms, and the solemn procession on Palm Sunday. We gather from St. Jerome (Matthew 21:15) etc. that the faithful, in some places, were accustomed to salute bishops and holymen with cries of hosanna. Modern Jews have a procession of palm-branches, in the synagogue, every day during the Feast of Tabernacles, in September, while prayers called hosannas are recited. The joyous character of the festival receives its fullest expression on the seventh day, the popular name of which is the Great Hosanna (Hosha’na Rabba) (Oesterley and Box, “Religion and Worship of the Synagogue”, and the Mishna tract Sukkah, III, 8).

Do these ideas on the meaning of Hosanna add to your current understand of the term, specially as it relates to the Temple?

Question #2

Review President Snow’s invitation to “come into the Temples” (page 140). Think about how you can accept this invitation and about how you might extend this invitation to family members and friends.

When thinking of this question I am reminded of our baptismal covenants. If we believe in Christ, then what do we have against going to the temple? What is keeping us away?  Trying using the following scriptures in connection with this question, Mosiah 18:8-10:

 8 And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light;

 9 Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life—

 10 Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?

Question #3

As you study the second section on page 140, ponder the blessings that can come through receiving temple ordinances and making temple covenants. How have these blessings influenced you and your family?

Perhaps another way of thinking about this question is by turning the question around. In which ways have attending the temple NOT influenced you and your family?

Question #4

Read the section beginning at the bottom of page 140. In what ways do we act as “saviors to [our] kindred and friends” when we perform this work? What resources has the Church provided to help us?

In thinking about this question you must first ask yourself, what is a savior and what does a savior do? After you answer this questions you can then think about where you are in this process.

Question #5

What can we do to give temple and family history work the attention and time they deserve? (Review the section beginning at the top of page 143.)

I like this quote from this section, “We ought not to wait for opportunities to be pleasant and agreeable always; but we should strive, even if it takes a little sacrifice on our part, to put ourselves in a condition to perform this labor.”

Why do we so often wait to do things until they fit into our schedules? Why does it so often seem like we have more important things to do than attend the temple and family history work?

Question #6

What are some personal, spiritual blessings we can receive when we participate in temple work? (For some examples, see pages 143–44.)

For this question I will harken back to what I said about question #3. What are some blessing that we will NOT receive if we participate in temple work? And to go with question #5, what will we be missing out on in life if we take time to participate in temple work?

I hope that these notes are not entirely too late for everyone! Sorry again for my negligence on posting these sooner.

2 Responses to “RS/MP Lesson 10: Come into the Temples (Lorenzo Snow Manual)”

  1. Charles said

    Is there a possibility that there will be something posted regarding Chapter 12 on Tithing by this weekend?

    Thank you;

  2. kirkcaudle said

    I will have something up in the next couple of days.

    Thanks for keeping us honest Charles.

Sorry, the comment form is closed at this time.

%d bloggers like this: