President Hinckley - The Keys of the Kingdom

When the Mark Hofmann drama took place I was too young to appreciate how the church handled the situation and responded to his confrontational documents. While I had heard of the counterfeit artist in my youth, it wasn't until the mission field when I first encountered issues surrounding his forgeries. A friend from home had actually written me a letter wanting to know about the "white salamander" that Joseph Smith allegedly saw. This supposed vision was based on a letter from Martin Harris to W.W. Phelps that Mark Hofmann had forged in 1984, intimating Joseph's occult practices (money digging, etc.), and included a replacement of Moroni with a white salamander. Of course the letter was fraudulent with no basis in history or reality and should have been buried years previous, but of course these types of absurdities occasionally rear their ugly heads. The letter was the forger's attempt to tie Joseph Smith more closely with the occult, since a salamander in the 1820's could refer to a "mythical being thought to be able to live in fire." This was one of a number of documents that Hofmann concocted.

Margaret Barker on Temple Theology and Mormonism

Following Margaret Barker's lecture, "Our Great High Priest: The Church Is the New Temple," given at St. Vladimir's Orthodox Seminary as the Fr. Alexander Schmemann Memorial Lecture on January 31, 2012, she addressed a few questions relevant to her discourse and scholarly studies. The second question is of particular interest for Latter-day Saints and is quite complimentary:

Q. "One of the other questions which came about prior to your visit to St. Vladimir's, is a curiosity about why people of the Mormon faith are interested in your work. Maybe, again you could explain their attraction to understanding of temple worship?"

A. "Well, you never know who is going to read your books. And many years ago now, I was contacted by a leading scholar of the Latter-day Saints, and he came to see me when he was in England, and he said, when he read this particular book, The Great Angel, he couldn't believe it hadn't been written by one of their community. And he was intrigued how somebody working outside their community, just using the conventional tools of scholarship, could come up with something very, very similar, unusually identical to their teachings. And we explored this, and I have developed a very happy relationship with many top Mormon scholars, really good Biblical scholars, who know their temple stuff. And what they've come up with, and what I've come up with, is just about identical. So, I work with Mormons because in terms of temple scholarship, they are the best available."

My thanks to Kevin Christensen for referencing this discourse.

The Direction of the Maxwell Institute

The Direction of the Maxwell Institute

My posts are generally intended to be somewhat formal, so this post will be a bit of a departure for me. I suppose my commentary on this subject is a bit late, but I wanted to comment on the direction that the Maxwell Institute seems to be heading in with the benefit of hindsight. It has now been just over a year since Dan Peterson and others were unprofessionally dismissed. Numerous online blogs and other venues have commented on this drama. I, like many others, was disappointed in the decision made by Bradford; however, I was also gratified to see Interpreter: A Journal of Mormon Scripture formed and the prolificacy that has resulted in connection with that formation.

So, what is the direction that the Maxwell Institute is heading in? According to Blair Hodges, who currently seems to be the only active voice at MI,1 the organization's mission statement declares that their objective is to "deepen understanding and nurture discipleship among Latter-day Saints and to promote mutual respect and goodwill among people of all faiths through the scholarly study of religious texts." The organization is further identified as an academic unit at Brigham Young University. I'm not sure how mutual respect and goodwill among people of other faiths will be achieved through academic publications, nevertheless, I'm not opposed to a good cause such as this.

Brigham Young - John Turner Review Chptr 3

Shortly after the publication of Richard Bushman's monumental tome Rough Stone Rolling, he began recording his candid observations of the publication's aftermath in his personal journal. Included in his entries he discussed some of the reviews of his book, and the following entry addresses one of his primary concerns with some of the critical reviews received:

I am annoyed by what the reviewers choose to emphasize in Joseph's life. Most of them pick up a few fragments and present them as if they were the key elements. There is something so cavalier about the implicit assertion that they have delivered the essence of the man.1

The opposite has been true thus far in this biography. Rather than reviewers inappropriately highlighting fragmentary information, the biographer has actually provided us with morsels of Brigham Young's life and character. In fact, in the first ten pages (of 25 within this chapter), Brigham is virtually all but missing from the content. There are some passing references to him with surface-level attention given to some of his actions, but minimal insight is gained in capturing his character development. Brief reference to Brigham's contributions during the Missouri period in church history are overshadowed with the narrative of general church history. Professor Turner intermingles LDS and non-Mormon perspectives, providing somewhat of a balanced summary of this historical period, but he distances the narrative from biography and, I believe, underplays Brigham's role in this larger setting.

Brigham Young - John Turner Review Chptr 2

I suppose my frustration with this book thus far, is based on a couple of issues that I see as significant shortcomings. First, I am bothered with the labeling of this book as a biography, especially as a definitive biography, because it has yet to provide adequate biographical information. John Turner has provided a contextual landscape, but neglected to sufficiently delineate Brigham Young's portrait within the book's canvas, at least through the first fifty-four pages. Second, Turner's hostile bias towards Joseph Smith distracts from Brigham as the primary focus in this chapter. The author's inability to appreciate Joseph for his leadership and ability to inspire and attract disciples fatally flaws his ability to comprehend, or at least articulate, why Brigham was so devoted and such a strong disciple of the restorational prophet. Additionally, on a side note, I am confused as to why LDS reviewers are treating this book as favorably as they have been. While Turner's in depth research is apparent, his selective inclusion of  information leaves the contents materially deficient and he has created an imbalanced portrayal hardly acceptable under scholarly standards. All that I can conclude thus far, is that propaganda evolves and becomes more elaborate. I will further address each of these issues in detail below.

Brigham Young - John Turner Review Chptr 1

The late Peter G. Mode, formerly Assistant Professor of Church History in the Divinity School at the University of Chicago, opened his encyclopedic entry on Mormonism by introducing the Prophet Joseph Smith as being "of neurotic, superstitious parentage..."1  John G. Turner's introduction of Brigham Young's heritage is a bit more subtly stated, but ultimately mirrors Dr. Mode when noting that the Prophet's ancestors, "bequeathed to their descendants a robust belief in supernatural phenomena" (pg 10). This assertion follows shortly after discussing Brigham's great-grandparent's house as being haunted. Leading up to this sensationalistic portrayal of his ancestor's basis underlying their religiosity, Turner focuses on the Young family's perpetual state of poverty. All of this is preliminary, however, to his focus on their membership and participation in Methodism.

Brigham Young - John Turner Review Prologue

Continuing where we left off, we now move into the Prologue. I should preface my continuing critique of Turner's book by noting that I certainly do not intend to be critical of his entire book without highlighting the positive as well. However, thus far Turner is simply setting the stage for the biography itself. When interesting and unique information or insightful perspectives are shared, I will eagerly acknowledge these contributions. For the time being, we really are just covering preliminary background information, and thus my concern of atmosphere looms heavily over this segment of the story.

Turner's Prologue uses a New Year's Day speech given by Brigham Young in 1877 at the dedication of the St. George Temple to introduce his character. What is striking to me is how Turner interprets the text of this speech. His preconceived notions color the atmosphere through his choice of text that he quotes and the language he employs in describing how Brigham spoke to the people gathered at the temple. Turner starts by noting President Young's emphasis on the restoration of sacred temple ordinances not exercised in full since the days of Adam, so far as any knowledge had been given. "Then," Turner sets the stage, "Young's tone gradually changed." From this point forward Mr. Turner narrows his focus solely upon his perception of Brigham Young's escalating tone and scathing remarks to the gathered saints. He points out that Brigham accused Elders of choosing hell over heaven, of choosing a dollar over salvation, and calls attention to Brigham's mention of too many Mormons being "damned fools." He continues to bolster this paradigm by using phrases such as, "Young demanded...," and "Building to a crescendo, Young upbraided...," and "Young thundered as much as his aging lungs would permit...." Turner concludes by saying that President Young was "blunt spoken, pugnacious, and sometimes profane."

Brigham Young - John Turner Review Preface

Why read the preface?

In my first post on this book review I suggested that Turner's preconceived notions and biases would inevitably present themselves throughout this biography. Since the preface introduces the outline and scope of the book, it is the appropriate place to assess the highlights and agenda of his work. My initial concerns with respect to how Turner would portray Brother Brigham is reflected to some degree in the preface and is further enhanced by what is said, as well as by what is left unsaid. A biographer may cast their subject in whatever light they so choose based on how their arguments and assertions are structured, even if the facts have been incorporated into the narrative. Hugh Nibley pointed this out years ago in a book he wrote that similarly addressed critiques of Brigham Young and Joseph Smith. He cites Hugh Trevor-Roper as follows:

Nowadays, to carry conviction, a historian must document, or appear to document, his formal narrative, but his background, his generalisations [sic], allusions, comparisons remain happily free from this inconvenience. This freedom is very useful: against an imaginary background even correctly stated facts can be wonderfully transformed."1

What the author can successfully achieve is staging an atmosphere so that everything else is judged under the desired lighting. To argue that scholars are above this petty notion is simply naive. The extent to which a facade is presented of course will vary based on the integrity and objectivity employed by each author, and of course by the extent to which they recognize their own lack of objectivity. At any rate, I am still optimistic regarding this book, but share the following brow-raising statements.

Brigham Young - John Turner Review Intro

So I had been deliberating about whether to buy this book based on the available online reviews thus far. Some tout it as the definitive biography on Brigham Young, surpassing Leonard Arrington's masterpiece, or even as the companion volume to Rough Stone Rolling. It has been labeled as fair, balanced, and critical. John Turner is a respected scholar and is an Assistant Professor at George Mason University. After determining that I'm sufficiently open minded and acknowledging an appreciation for sophistication, I decided to buy it.

From the get go, I already have my reservations. Considering that the book is only 500 pages (413 pages of text), I can hardly imagine that this book will do Brigham Young the justice that he deserves. Rough Stone Rolling barely covered sufficient ground on Joseph Smith's short life of thirty-eight years in its 740 pages (561 pages of text). It is hard to imagine that Brigham Young's life of seventy-six years and his volume of accomplishments in mortality can be sufficiently captured in a book limited to this length; especially so when one considers the mountains of data that exist relative to his life. Any reasonable assessment must take into consideration the thousands of discourses he delivered, the volumes of notes, journals, and letters composed by himself and dictated to scribes, the personal actions he took as Prophet, Seer, and Revelator, as well as Governor of Utah, colonizer, patriarch, temple builder, economist, and the cultural context of his character development, as well as personal assessments formed by his closest associates and character perception by his public audiences. I am certain that my short list vastly understates all of the dimensions which culminate in the man, Brigham Young. At any rate, based on my judging the book by its size (the cover seems good enough), I am apprehensive about Turner's alleged monumental accomplishment in condensing Young's life into such a little book.

The Jaredite Scriptures and Tsohar

A Pre-Mosaic Bible

The Bible, as we have it, begins with the Pentateuch (or the Torah to the Jews), which is the five books of Moses. Similarly, the Brass Plates referenced in the Book of Mormon also seems to begin with the Pentateuch (1 Nephi 5:10-11). Assuming traditional Mosaic authorship of these books,1 our Bible potentially dates as far back as some time between the 17th and 13th centuries B.C. (depending on standard Christian and Jewish chronologies). Since Genesis includes history long before Moses' day, one may wonder whether he drew upon extant writings or possibly oral traditions to document the Book of Genesis. Fortunately for Latter-day Saints, the Joseph Smith Translation of Genesis 1:1 through 6:13 brought about the Book of Moses in the Pearl of Great Price.2 From this book of scripture we learn that Moses was on an exceedingly high mountain where he spoke with the Lord face to face, and while conversing with the Lord, was given a vision of the creation, the garden of Eden, the fall of man, and ultimately "beheld the world and the ends thereof, and all the children of men which are, and which were created..." (Moses 1:8). Accordingly, it seems reasonable that Genesis could have been documented by Moses based on his vision.  On the other hand, it is possible that Moses had access to ancient texts that he relied on, in part, to formulate Genesis.

The Date of the First Vision

"It was on the morning of a beautiful, clear day,

early in the spring of eighteen hundred and twenty" (JS-H 1:14).

Joseph Smith's "first vision," the foundational event of the restoration, may have been in April 1820.  We do not have any contemporary documentation regarding this event, or any subsequent documentation from Joseph regarding the date of this event.  We do, however, have Orson Pratt stating almost fifty years later that it occurred in April of 1820:1

Temple Themes in the Scriptures

A subject that cannot merit enough attention in our scripture studies is the identification of temple themes.  In reading the scriptures we generally identify something here or there that relates to our temple worship; however, many scholars have contributed articles in various venues that elaborate on these themes.  It may be surprising to see that temple themes are pervasive throughout all of our canonical books of scripture.  The purpose of this post is to point the reader to some of these great articles to supplement our scripture studies from a temple worship perspective. 

Seeing Third Nephi as the Holy of Holies in The Book of Mormon:

The Eight-Pointed Star, Melchizedek, and Divine Light

Cefalù Cathedral, Sicily, Italy, ca. 12th century - Melchizedek1

The "concept of Divine Light," according to Constantin Marinescu Marin, "...reveals the way the human being had been experiencing luminosity as an attribute that was shared "by all things considered divin[e] and holy.""2   According to Marin, in the ancient world there were two types of "stellar symbols," connected with divine light, including the "star with eight points expressing the concept of a supernatural radiance emanating from a deity as per se, disregarding the being of the deity.  This type of star is unfailing in Christian art and it is called along this work, the Star of Nativity."  The second symbol is the "eight-pointed star, formed by two squares overlapped diagonally, [and] is another type which expresses a dual meaning, the being of the deity and his energy."3  Both were eight-pointed stars, but fashioned differently.  The star that Marin refers to as the "star with eight points," or the Nativity Star, is depicted in the following 12th century late-Byzantine style mosaic in Palermo, Italy:

The 1824 First Vision Reference - Joseph Smith, Sr. and Martin Harris

April 30, 2012
by Tim Barker

In my post, The First Vision in the Formative Years of the Church, I discussed the various accounts of the First Vision related by the Prophet Joseph Smith, as well as by his contemporaries (such as Orson Pratt and Orson Hyde).  In addition to these accounts there were other early Latter-day Saints, as well as non-Latter-day Saints, who made reference to the First Vision during the prophet's life.  Later reminiscences were also recorded by those who knew the Prophet and were familiar with this foundational event.  My post was an overview of these various references and accounts of the First Vision and provided a summary of research that has been available through various resources, such as BYU Studies, Dialogue, Sunstone, and FAIR.  I added some additional information discovered through my own efforts in researching this topic as well.1  The purpose of this post is to further discuss one of these particular accounts in greater detail.

1824 - Martin Harris and Joseph Smith, Sr.

The chronologically latest published account refers to the chronologically earliest discussion of the First Vision in Willard Bean's 1938 book, A.B.C. History of Palmyra and the Beginning of Mormonism.  This is the earliest published source for the 1824 account between Martin Harris and Joseph Smith, Sr.  The relevant excerpt from Bean's book is provided below:2

Legendary Lives of the Patriarchs - Melchizedek

March 5, 2012
by Tim Barker

In 1871, the Reverend Sabine Baring-Gould published one of his many works, Legends of Old Testament Characters From the Talmud and Other Sources, Vol. II: Melchizedek to Zechariah.  In this collection, he provides an array of ancient sources that illustrates various views held on the character of Melchizedek.  Speculation ranges from Melchizedek being the same person as Enoch, Shem, and even the Savior Jesus Christ.  All of the information included below feeds into the complex puzzle of the identity of Melchizedek and his career and role as a priest of the God Most High.

The Fake Death of Martin Harris

February 16, 2012
by Tim Barker

Martin Harris died in Clarkston, Utah, in 1875, as a member of the Church of Jesus Christ of Latter-Day Saints. In 1837 he had been excommunicated from the Church and spent most of his life in Kirtland, Ohio, until he was rebaptized in 1870, after which he moved to Utah where he spent the remainder of his life.  As one of the three witnesses to the Book of Mormon (having seen the plates with the engravings thereon, and having heard the voice of God testify that it was translated by His gift and power), Martin's life was often under spotlight.  He had been given considerable attention during the early days of the Church because he mortgaged his farm to pay for the publication of the Book of Mormon.  Pomeroy Tucker, a resident of Palmyra, stated that "nothing could be done in the way of printing [The Book of Mormon] without his aid..."1  In 1841, Reverend John Clark, also of Palmyra, recalled a conversation with Harris after he had returned from meeting with Charles Anthon in 1828.  Clark noted that Harris was willing to "take the spoiling of his goods" in support of Joseph Smith and the publication of the Book of Mormon.  He insisted that Martin, "was determined that the book be published, though it consume all his worldly substance."2 

The Apocryphal Melchizedek - The Genesis Apocryphon

December 6, 2011
by Tim Barker

The meeting of Abram and Melchizedek1

The Genesis Apocryphon was found in the caves of Qumran, and constitutes part of the Dead Sea Scrolls (this scroll is referenced as 1Q20).  This apocryphal book of scripture stands apart from other texts from Qumran, as Joseph Fitzmyer notes, "there is nothing in this text that clearly links it with any of the known beliefs or customs of the Qumran sect.  There is practically no Essene theology in this work, and it is difficult to see what exegetical or doctrinal meditations were at work in the composition of this text."2  While this would seem to indicate a text pre-dating the Qumran community, nevertheless, Fitzmyer dates the language of the text to the 1st Century BCE.3  Other scholars have had differing opinions on the dating of the text.4  At any rate, the content itself is similar to Genesis with degrees of variation.  Avigad and Yadin noted that "it is actually a sort of apocryphal version of stories from Genesis, faithful, for the most part, to the order of the chapters in Scripture.  Some chapters of the scroll begin and end precisely as the comparable chapters of Genesis do, though the narrative in the scroll is in large part couched in the first person."5  Others have noted that with the additions made to the biblical text, it may be more of a commentary "in the manner of the Targumim."6 

The Apocryphal Melchizedek - Nag Hammadi Library

October 30, 2011
by Tim Barker

Melchizedek XI, 1, 1-27, 10

From The Nag Hammadi Library (James M. Robinson, Ed.)

Translated by Søren Giversen and Birger A. Pearson

Context

The Nag Hammadi Library is a collection of early Christian Gnostic texts found in upper Egypt near the town Nag Hammadi in 1945.  These texts were translated under the direction of James M. Robinson by the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity, first published in 1977; and provided below from the 1981 edition.  The following work was entitled Melchizedek, who is depicted as an "eschatological high priest and Messianic warrior," reflecting "Jewish speculations on Melchizedek current at the turn of the Common Era..."  In this apocryphal text, Melchizedek is identified with Jesus Christ.  This text was "originally written in Greek by an unknown author, possibly as early as the second century, probably in Egypt..."  The text contains revelations given to Melchizedek by heavenly messengers. The second revelation given to Melchizedek is his vision of the role of the Savior who suffered and triumphed.1 

Vulcan Salute, Jewish Priests, and Sacred Symbolism

"And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.  And they shall put my name upon the children of Israel; and I will bless them." (Numbers 6:22-27)

"Live long and prosper." (Spock)

I Am Not Spock1

2 Nephi 5 and the Makings of Civilization

July 23, 2011
by Tim Barker

I have always thought that 2 Nephi 5 has been one of the most interesting chapters in the Book of Mormon, not because of its religious and spiritual insights, but because so much information relating to Nephite civilization is condensed into such brevity.  After discussing Laman and Lemuel's spite towards Nephi, he relates the following information:

The First Vision in the Formative Years of the Church

July 4, 2011
by Tim Barker

Joseph Smith's First Vision (per wiki commons)

In studying the restoration of the Gospel of Jesus Christ the significance of Joseph Smith's "First Vision" can hardly be overstated.  Initially, however, the importance of this event appears to have been less appreciated for its profound significance and relevance.  Terryl Givens has noted that the "timing and the naming of the event assign it absolute primacy in the founding of Mormonism, [yet] the vision was described by the young Joseph and apparently interpreted by him at the time as a private experience with no greater implications for the world at large or for Christian believers generally."1  After all, while Joseph was forgiven of his sins and instructed to remain detached from all of the existing churches, the Lord promised that at some future time the fullness of the gospel would be made known to him.  When Moroni visited him three years later he learned that the time was nigh for the gospel to be preached to the world, preparatory to the second coming of the Messiah, and that he would be instrumental in translating a record containing the fullness of the everlasting gospel.  Accordingly, the angelic ministration of Moroni seems to have been initially understood as the catalyst for providing Joseph with a course of direction and a specific commission, rather than his sacred experience in the grove.2  It was only with hindsight that the importance of the First Vision began to take its rightful place in restorational theology.  For example, Joseph didn't publish an account of the vision until 1842, two years before his martyrdom; however, this sacred experience was documented and shared in a number of instances prior to this time. 

Seal of Melchizedek - Eight-Pointed Star

May 27, 2011
Last updated October 9, 2011
by Tim Barker

In my initial posting on the Seal of Melchizedek, I noted that this symbol has been gaining popularity in LDS culture.  The eight-pointed star was illustrated in Hugh Nibley's book Temple and Cosmos, and was discussed by Bryce Haymond in his blog with respect to its connection with the architectural design of the San Diego Temple.  Nibley's book includes an illustration by Michael Lyon of a mosaic in St. Apollinare in Classe, in Ravenna, Italy, wherein the above symbol is located on the front of the altar cloth.  I discussed this mosaic and the symbol in terms of Christological symbolism.  I also cited the apocryphal Book of the Secrets of Enoch, noting that Melchizedek was purportedly born with the "seal of the priesthood" upon his chest, following which; I discussed the connection of the Holy Priesthood after the Order of the Son of God with the Melchizedek Priesthood.  I then pointed out that the mosaic in St. Apollinare in Classe, as well as the mosaic of Melchizedek and Abel in the Basilica of St. Vitale, both lend themselves towards being a temple setting.  Additionally, I pointed out that Freemason Henry P.H. Bromwell identified an eight-pointed star connected with the 47th problem of Euclid as the "signet of Melchizedek."  Additionally, I briefly noted the connection between the six-pointed star and Melchizedek.  Lastly, I stated that each of these elements come together within the temple.

Margaret Barker on Melchizedek

May 16, 2011 (updated June 21, 2011)
by Tim Barker

"Melchizedek arrayed in his royal robes"1

For those unacquainted with Margaret Barker and her contributions to Biblical studies (primarily on the Jerusalem Temple and Christian liturgy), a brief biography and curriculum vitae is provided.  Margaret Barker is a British scholar who studied theology at the University of Cambridge, a former President of the Society for Old Testament Study, a Research Fellow of the University of Wales, awarded "Doctor of Divinity" in 2008 by the Archbishop of Canterbury, a Methodist preacher, and author of 14 books and numerous papers.  She is known for developing an approach for studying ancient Christianity known as "Temple Theology."2  Her books include the following titles: The Older Testament, The Lost Prophet, The Gate of Heaven, The Great Angel, On Earth as it is in Heaven, The Risen Lord, Commentary on Isaiah, The Revelation of Jesus Christ, The Great High Priest, Temple Theology, An Extraordinary Gathering of Angels, The Hidden Tradition of the Kingdom, Temple Themes in Christian Worship, Christmas: the Original Story, and Creation: A Biblical Vision for the Environment.

The Seal of Melchizedek as a Christological Symbol

April 9, 2011 (updated June 6, 2011)
by Tim Barker

Altar in the Melchizedek and Abel Mosaic at St. Vitale, Ravenna, Italy1

As discussed in my previous posting, Alonzo Gaskill's article entitled, "The Seal of Melchizedek?" which was recently published in The Religious Educator, has inspired me to further research the historical significance of this enigmatic icon. Brother Gaskill focused much of his article on the eight-pointed star in terms of Christological symbolism. He identified several meaningful elements of the symbol, such as the gamma (or right angle), the square, the number eight, stars, and the eight-pointed star. It is the purpose of this post to expound on his commentary and analysis, as it relates to the elements of the eight-pointed star; whereas, discussion regarding the eight-pointed star itself will follow in a subsequent post. 

The Seal of Melchizedek and Michael Lyon

April 6, 2011
by Tim Barker

A short while ago I read an article entitled, "The Seal of Melchizedek?" which was recently published in The Religious Educator. The article was written by Alonzo Gaskill, an Assistant Professor of Church History and Doctrine at Brigham Young University.1 The purpose of his article was to disassociate the "so-called Seal of Melchizedek" from the person of Melchizedek and the Melchizedek Priesthood, and to discuss possible meanings of the eight-pointed star in terms of Christological symbolism. While I take exception with his intent to disassociate the symbol with Melchizedek and the priesthood, Gaskill's identification of potential meanings of the symbol in relation to Christ is well done. This connection is a significant point that I attempted to illustrate in my previous posting on the subject, but Brother Gaskill is certainly more articulate and does a much better job at this than myself. He identifies several meaningful elements of the symbol, such as the gamma (or right angle), the square, the number eight, stars, and the eight-pointed star. He also discusses some history in connection with the symbol, including the development of the "lore," as well some general discussion on the evolution of symbols.