In a chapter in their book, Mormonism: Shadow or Reality? (5th ed.: Salt Lake City: Utah Lighthouse Ministry, 1987), “Old Testament Practices,” Jerald and Sandra Tanner wrote:
Animal Sacrifice
Animal sacrifice after the death of Christ is another Old Testament practice that has found a place in Mormon beliefs. It was Joseph Smith himself who taught this doctrine: “. . . it is generally supposed that sacrifice was entirely done away when the Great Sacrifice . . . was offered up, and that there will be no necessity for the ordinance of sacrifice in future: but those who assert this are certainly not acquainted with the duties, privileges and authority of the priesthood, or with the Prophets . ..
“THESE SACRIFICES, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built . . .be fully RESTORED AND ATTENDED TO in all their powers, ramifications, and blessings. “ (History of the Church, Vol. 4, page 211)
In the Journal of Wandle Mace the following is found:
“Joseph told them to go to Kirtland, and cleanse and purify a certain room in the Temple, that they MUST KILL A LAMB AND OFFER A SACRIFICE UNTO THE LORD which should prepare them to ordain Willard Richards a member of the Quorum of the Twleve Apostles.” (Journal of Wandle Mace,” page 32. Microfilmed copy at the Brigham Young University Library).
Joseph Fielding Smith, the tenth President of the Mormon Church, still upholds the doctrine of animal sacrifice after the death of Christ. He states as follows:
“Now In the nature of things, the law of SACRIFICE will have to be RESTORED . . . Sacrifice by the SHEDDING OF BLOOD was instituted in the days of Adam and of necessity WILL HAVE TO BE RESTORED.” (Doctrines of Salvation, Vol. 4, page 94)
It is interesting to note that even though the Mormon Church teaches animal sacrifice after the death of Christ, they cannot find any support for this doctrine in the Book of Mormon. In fact, the Book of Mormon condemns it in the strongest terms. In 3 Nephi 9:19 Jesus was supposed to have said the following:
“And ye shall offer up unto me no more THE SHEDDING OF BLOOD; yea, YOUR SACRIFICES AND YOUR BURNT OFFERINGS SHALL BE DONE AWAY, FOR I WILL ACCEPT NONE OF YOUR SACRIFICES AND YOUR BURT OFFERINGS.” (p. 372, emphasis in original)
In a number of texts dealing with the then-future New Covenant, various Old Testament prophets predicted that animal sacrifice would be, in some way, connected with the practices of this covenant. Consider the following:
Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isa 56:7)
Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. (Jer 33:13)
In Ezek 40-47, the prophet sees a vision of the eschatological temple, and many texts speak of a then-future figure, the “prince,” offering a sacrifice to the Lord. In Ezek 45:17, 25, we read:
And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the Sabbaths, and in all the solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel . . .In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering and according to the oil.
This, of course, begs the question as to why would future sacrifices be offered in this temple, as well as the promised sacrifice under the auspices of the Levitical Priesthood (Jer 33:17-21; cf. Mal 3:3; D&C 13)? Perhaps one could argue that such will remind the world of the once-for-all sacrifice of Jesus Christ, being a memorial/placard of his work of redemption. Moreover, just as in the past, the regular daily and weekly offerings pointed to the need for continual recognition of Israel’s need for forgiveness and atonement, so in the future these offerings will extend that message to all the nations of the world.
The following from Thomas Williams, The World's Redemption (Advocate Publishing House, 1913), pp. 111-12 adds some interesting food for thought on this issue:
Henry Sulley (1845-1940) wrote the following about the restoration of animal sacrifices based on his study of the eschatological temple in Ezek 40-47:
It is clear that, instead of showing "Mormon" theology to be biblically deficient, the Tanners show that, from the bar of exegesis and biblical eschatology, to be the ones who possess a deficient theology.
The following from Thomas Williams, The World's Redemption (Advocate Publishing House, 1913), pp. 111-12 adds some interesting food for thought on this issue:
Some offer objections to the future fulfillment of these promises because a renewal of the sacrifices is predicted, as for instance in the verse just quoted (Jer. 33: 18) it says, “Neither shall the Levites want a man before me, to offer burnt-offerings, and to kindle meat-offerings, and to do sacrifice continually.” The objection here raised is that Christ being made the one great offering, “once for all,” no sacrifices can be offered in the age to come. But Israel’s laws in the past required offerings to be made pointing to Christ, and those offerings were intended as a schoolmaster to bring them to Christ. While this was fulfilled to a limited extent, it fell short of absolute fulfillment, for Israel, as a nation, did not receive the instructions of the schoolmaster, and were, therefore, not led to Christ, and therefore did not recognize Him. When they are brought into the bond of the broken covenant they will be willing to do God’s commandments, for He says, “My people shall be willing in the day of my wrath,” and what they failed to do in the offerings under the law prospectively, under Christ in the age to come they will do retrospectively. What a grand sequel this is. The very nation which crucified Christ, notwithstanding that all their sacrifices pointed to Him, shall yet look unto Him whom they have pierced, and mourn for Him. Therefore those sacrifices which by their wickedness they had wrested out of their true meaning, shall yet be offered in the real and true sense in which they were intended to be offered, pointing to, centering and focalizing, as it were, in Christ. They will then, repenting of their sins, heartily acknowledge and memoralize Him who was the type and the substance of the shadow of the broken law.
For a more elaborate and clearer prophecy of this memorial system of offerings, in the rebuilt and beautiful temple which is to adorn the land of Israel, the reader is referred to the prophecy of Ezekiel, where a description of the temple and the Divine service is given, which has never yet found its fulfillment in the history of the world. The description is there by inspiration. It is there to be fulfilled. And fulfilled it will be as surely as it has been written. Then Israel, as a nation, in relation to the civil and the ecclesiastical government of the world, will be, as Moses declared, the head and not the tail, the highest of all nations; the forces of the Gentiles shall be brought unto them, and the dark night which has obtained since Israel’s sun went down will be dispelled by the morning of an unclouded dawn when the “sun of righteousness” will illuminate and bless the world, and “fill the earth with the glory of the Lord, as the waters cover the sea.”
Henry Sulley (1845-1940) wrote the following about the restoration of animal sacrifices based on his study of the eschatological temple in Ezek 40-47:
APPENDIX B.
WILL SACRIFICIAL OFFERINGS BE MADE IN THE AGE TO COME?
This question ever arises in the contemplation of the things Ezekiel saw in vision. It is not sufficient to point to the fact that an altar of unprecedented size is specified in the prophecy ; nor that the “ flesh of the offerings ” was seen by the Prophet on the tables provided for their preparation. Neither does it suffice to show the circumstantial ritual of the prophecy so full of ordinances and commandments. Notwithstanding: all these, many still doubt the reality of such a restitution. They suppose an end of all sacrifices was made when Jesus shed His blood upon the cross. Such an idea is pardonable, but not tenable. The idea has a semblance of support in some passages of Scripture. It is, however, only an appearance there is not in reality.
The question for us to consider is, Do the Scriptures anywhere plainly foretell the restoration of animal sacrifices ? This is the question at issue. If they do, then all other portions of Scripture, which appear to point in a contrary direction, must be understood in harmony with the general tenor of its plain teaching.
In the consideration of this question, we have a divine rule for our guidance. Peter testifies that the return of Christ will synchronise with “ The restitution of all things, which God hath spoken by the mouth of all His Holy Prophets since the world began ” (Acts iii. 20-21). And Jesus, “ That all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning Himself” (Luke xxiv. 44). Do the prophecies say anything of the restoration of animal sacrifices ?
We may turn first to the prophecy of Jeremiah, chap, xxxiii. No one will deny that this chapter deals with the restoration of Israel. In verse 7 we read, “ I will cause the captivity of Judah, and the captivity of Israel to return, and I will build them as at the first.”
Such a restoration would lack an essential element if sacrifices were not then offered. The prophet further states (Jer. xxxiii., verses 14-18) : —
‘ ‘ Behold the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.
“ In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David ; and He shall execute judgment and righteousness in the land.
“ In those days shall Judah be saved, and Jerusalem shall dwell safely : and this is the name wherewith she shall be called, the Lord our righteousness.
“For thus saith the Lord ; David shall never want a man to sit upon the throne of the house of Israel ; neither shall the priests, the Levites, want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.”
The restoration here foretold involves four things.
1. The budding forth of a righteous Branch unto David. One who should execute judgment and righteousness in the land when all Judah and Israel is restored.
2. His name is to be the “ Lord our righteousness.”
3. From that time David will never want a man to sit upon the throne of Israel because Christ will sit there for ever.
4. Neither shall the priests, the Levites, want a man before me to offer burnt offerings, and to kindle meat offerings, and do sacrifice continually.
Further it cannot be denied that one of the names of Jesus of Nazareth is the Branch. Thus we learn from no less an authority than Himself (Rev. xxii. 16). It cannot be denied that he is the king who will execute justice and righteousness in the land in the era of Israel’s restoration (Is. xlix. 1-5 ; Luke i. 31-33). Neither has there appeared upon the earth any other being who can lay claim to such a holy title as the LORD OUR RIGHTEOUSNESS. He claims this in saying, “ which of you convinceth me of sin ” (John xiii. 13). If these things be true, if we have here foretold the reign of Christ upon earth, it must also be conceded that the Levites will then, at that same time, offer burnt offerings. Deity testifies, through the Prophet, that if HIS covenant with day and night cannot be broken, then also the covenant concerning Israel and Israel’s king cannot be broken, viz., “ That David should not have a son (Christ) to reign upon his throne; and with the Levites, the priests, my ministers.” Now, without question, priests are not required unless sacrifices are to be offered, and Levites would not find occupation in a Temple which, in the words of the Prophet, was not devoted to “ offering burnt offerings and meat offerings . . . and sacrifice continually.”
Next we may look at the testimony contained in the li. Psalm, 18-19 : —
“ Do good in thy good pleasure unto Zion : build thou the walls of Jerusalem.
“Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering, and whole burnt offering : then shall they offer bullocks upon thine altar.”
At the time David wrote this Psalm, Israel had not reached the zenith of their past glory. The walls of Jerusalem were still intact. No breach had been made therein. The question of re-building therefore had not yet arisen. Hence the Spirit in David foretold the future desolation to be followed by restoration. To what period did he refer ? It could not be the partial restoration of Babylon, because David contemplated a restitution when “burnt offerings, whole burnt offerings, “ and bullocks would be offered in righteousness.” This was just the element in Israel’s offerings which then was lacking. The Father held Himself aloof. The manifestation of glory associated with the offering of the first Temple did not return. The audible voice from behind the veil was silent during all the time intervening between the return from Babylon, and the terrible evil which at last befell the nation at the destruction of Jerusalem by Titus. No, no. This prophecy has never been fulfilled. The restoration foretold is yet future, and will find its accomplishment in the Temple of Ezekiel’s prophecy “ when the sons of Levi will offer “ unto the Lord an offering in righteousness.”
This introduces us to the testimony of Malachi. In the midst of his prophecy we find these words ; chap, iii. 1-4:—
“ The Lord whom ye seek shall suddenly come to His Temple . . . He shall sit as a refiner and purifier of silver : and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.”
“ Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.”
Here we see that when the Lord comes to His Temple, the sons of Levi will be purified in order that they may “ offer an offering in righteousness.’’ And then shall the offerings be pleasant unto the Lord as in the days of old, and as in the former years. In view of this testimony, how can anyone doubt that animal sacrifices will be restored, and that the era of restoration is the Temple era predicted by Ezekiel ?
“The Lord” has already appeared but not in the aspect spoken of in the prophecy. Levi did not make any righteous offering then. They rather helped to crucify their Lord. Yet “ The Lord,” “ Messiah,” will return, and then this purifying process takes place. The result will be a prepared priesthood ready for the Temple service.
That Temple is to be a magnificent house of prayer for all people. Speaking of that time Isaiah testifies, chap. lvi. 7 : —
“ I will bring them (i.e., Israelites and Gentiles) to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices shall be accepted upon mine altar.”
Jesus quoted this prophecy when he scourged the money changers and traders out of the Temple (Mark
xi. 17). Yet no one will contend the offerings and sacrifices referred to in the prophecy took place then, or that the prophecy has been fulfilled in the past. To what period in the world’s history then does it refer ? When are these Gentile offerings and sacrifices to be made ? Is it not at the second appearing of Christ ? When the isles will listen to Him and all people from far will hearken (Is. xlix. 1).
To the testimony of Isaiah in chapter lvi. must be added the prophecy of chapter lx.
If any have not felt the power of that thrilling apostrophe to Israel, commencing with the words “ Arise “ and shine, for thy light is come, and the glory of the “ Lord has risen upon thee,” let him read and ponder. Let him consider every word. Let him weigh every sentence. Upon analysis he will find the whole chapter full of items pertaining to the restoration, and amongst those items prophecy of the restoration of animal sacrifices.
This feature of the case is made perfectly clear in the following epitome : —
1. The glory of the Lord shall arise upon Israel and His glory shall be seen upon them
(verse 1-2).
2. Israel is to be restored. Her sons shall come from far (verse 4) to the name of their Lord and Holy One (verse 9), i.e., to the place which He has chosen to place His name there, even Jerusalem.
3. They are to inherit the land for ever (verse 21).
4. The days of Israel’s mourning are to be ended (verse 20). Violence shall no more be heard in their land, wasting nor destruction within their borders (verse 18).
5. The sons of them that afflicted Israel shall come bending before them. All they that despised her shall bow themselves down at the soles of her feet (verse 14).
6. Instead of being robbed and despoiled, the riches of the Gentiles shall be given to them. Instead of servitude, kings shall minister unto them, and the sons of strangers shall build up their walls (verses 5, 10).
7. They shall become an eternal excellency. A joy of many generations, so that no man will say they are hated and forsaken.
8. The Gentiles shall come to their light, and kings to the brightness of their rising.
9. In addition to all this we read of the offering of flocks and rams upon the altar of the house of Yahweh’s glory, thus (verse 7) : —
“ All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister to thee, they shall come up with acceptance on mine altar, and I will glorify the House of My Glory.”
What further evidence need we that sacrifice and offerings will be restored in the day of Israel’s future glory. This is the day when Deity is exalted in the eyes of all mankind, and the offering of sacrifices is a necessary element in the situation. The shedding of blood is required to convince men of sin. And the Temple of Ezekiel’s prophecy, with its flaying tables, its altar, and its blood-sprinkled service is the crowning piece of God’s arrangement for bringing mankind to their knees before Him. Before His son enthroned in Zion all the earth shall bow, and every tongue shall then confess that he is LORD. (Henry Sulley, The Temple of Ezekiel’s Prophecy [2d ed; 1892; repr., Kessinger Legacy Reprints, n.d.], 101-3)
It is clear that, instead of showing "Mormon" theology to be biblically deficient, the Tanners show that, from the bar of exegesis and biblical eschatology, to be the ones who possess a deficient theology.