Temple Theology[5] is an approach tobiblical studies developed by Margaret Barker in her books starting fromThe Great High Priest (2003) andTemple Theology (2004). This approach identifies some elements of the theology and worship ofSolomon's Temple that endured beyondJosiah's reform and survived in both earlyChristian theology andliturgy and ingnosticism. According to this view Temple Theology has been influential in moulding the roots of Christianity as well as, or even more than,Hellenistic or synagogue culture.[6]
According to Barker, the main ideas of Temple Theology are the following:[7]
understanding the First Temple as the figure of the whole universe: the inner court (the sea) to be the figure of thepagans, theHoly (the earth) to be the figure of theJewish people and theHoly of Holies (theheaven) to be the figure of theGarden of Eden;
entering the Holy of the Holies is amystical experience that transforms man into anangel (theosis),[8] thus entering the Garden of Eden and giving knowledge to understand creation. This idea is related to theResurrection;
the main aim of the liturgy, and in particular of theDay of Atonement, was to maintain theCreation.
The Lord (Yahweh), the God of Israel, was the Son of God Most High. Jesus, from the very beginning, was recognised as the Lord in this sense.
The early Christian liturgy incorporated many elements of the First Temple Liturgy: the liturgy of the bread of theEucharist traces its roots in the Saturday offering of the bread (Leviticus 24:5–9) and the liturgy of the wine in the Day of Atonement.
Margaret Barker's work has been received positively within theMormon tradition.[11][12][13][14][15] However, it has been regarded as fanciful and unpersuasive to some New Testament scholars.[16][17][18]Specifically, some scholars believe Barker engages inparallelomania.[18] Barker's later work has been critiqued for primarily citing her own work, and failing to substantially engage with the broader scholarly literature covering the topics on which she writes. However the same critic also points to original elements of her work which deserve further study and appreciation.[18] Writes Peter Schäfer of Princeton: "For a Judaism scholar [Schäfer] focused on religious history, [Barker's] books are particularly hard to digest. They contain numerous surprising as well as brilliant insights, but all in all create a new syncretistic religion that avoids any and all chronological, geographic, and literary differentiations."[19] Notable supporters of Barker's work includeRobert M. Price.[11]
The Older Testament: The Survival of Themes from the Ancient Royal Cult in Sectarian Judaism and Early Christianity. London:SPCK, 1987. New editionSheffield Phoenix Press, 2005 (ISBN190504819X)
The Lost Prophet: The Book of Enoch and Its Influence on Christianity. London: SPCK, 1988. New editionSheffield Phoenix Press, 2005 (ISBN1905048181)
The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem. London: SPCK, 1991. New editionSheffield Phoenix Press, 2008 (ISBN1906055424)
