Covenants, part 9

7.  An Exchange of Names

In our modern world, names are generally little more than identifiers.  We are known and grouped by our names.  Our surnames indicate the family to which we belong.  In some contexts, our name can also refer to our reputation. 

In the Book of Mormon, Helaman gave his sons Nephi and Lehi their names to be a positive, molding influence in their lives. (Hel. 5:6-7)  We likewise may be named for ancestors or for biblical characters, but in large part our names don’t convey meanings.

Among North American Indian tribes, however, names had more meaning and were often earned by notable achievements or given for other personality traits.

In the ancient near-eastern world, names were thought to be extremely powerful.  In some ways they were viewed as a separate manifestation of a person or deity.  A name captured the essence of an individual. Some thought that invoking a god or demon by name allowed one to summon that spirit's power for some kind of miracle or magic.  These spirits or demons could be controlled or subjected if their true name was known.

Under Kabballah, a Jewish school of thought, students were taught that the very creation of the world itself was achieved by the manipulation of the sacred letters that form the names of God.  One Kabbalistic practice focused on meditations of divine names.  These names were seen as keys to gates in Heaven.

Through the restored gospel, we learn that Michael who helped create the earth became Adam upon receiving a physical body.  His new name indicated his changed status.   In Hebrew, names generally have meaning.  For example, the name Adam contains the root Hebrew word dam, meaning blood. So in Adam’s name there is a reminder of the fall, of life and of death.  The letter ‘A’ aleph that precedes the dam connotes teaching or leadership, implying, in the name Adam, that man is created to learn to control and discipline his nature and is given the ability to act and not simply be acted upon.

Adam is also related to adama, meaning earth, and could be interpreted as ‘of the earth’ capturing in his name the idea that Adam was created from the dust of the earth and is sentenced to once again return to the dust.  Earth is also the very ground which can be planted to bring forth new life, eventually bearing fruit.  So in addition to the fall and his eventual return to the dust, Adam’s name also points to his potential for growth and redemption.

In a blood-covenant, as part of the ceremony each party took a portion of the other’s name as their own.  This signified the new covenantal relationship, symbolized the joining of two lives into one, and identified to others the identity of the covenant partner.  By way of example, if two men, one by the name of John Smith and the other named Henry Walker entered into a blood-covenant relationship, they might have been known thereafter as John Henry Smith and Henry John Walker.  In our culture, we follow a similar custom at marriage when a wife gives up her family surname and instead takes the surname of her husband.

Continuing with Abram’s experience, we read:

1 - And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

2 – And I will make my covenant between me and thee, and will multiply thee exceedingly…

5 – Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee….

15 – And as for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.  (Gen. 17:1-15)

This change of name denotes a change of status for Abraham.  But it is also a token of the covenant and of his covenant partner.  The Lord gives Abram part of His own name.  The letter ‘H’ from ‘YHWH’ is added to Abram and his name is changed to AbraHam.  Sarai becomes SaraH.  The meaning of Abram being ‘a high father’ is changed to Abraham, ‘father of a multitude of nations’. 

But what is interesting is that as part of this, the Lord also assumes Abraham’s name.  Thereafter, He often refers to himself as the God of Abraham (later adding Isaac and Jacob as the covenant is renewed with them).

Do you begin to sense the relationship that the Lord had with Abraham? And of His great condescension? Of the type of relationship He desires with Abraham’s posterity including those adopted into the line?

In the gospel we are commanded to take upon us the name of Christ (3 Nephi 27:5-6) or we cannot be saved.  At our baptism and in the sacrament prayers each week, we indicate that we are willing to do so (Moroni 4:3).  But how do we actually do it? 

Returning to the Kirtland dedicatory prayer we read, “And we ask thee, Holy Father, that thy servants may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them.” (D&C 109:22, emphasis added). Elder Bednar noted that while we promise at baptism and in the sacrament that we are willing to take upon us his name, it is in the temple that we actually do take his name upon us.  How?  By entering into and then keeping sacred covenants with Him.

Joseph Smith taught, “Being born again comes by the Spirit of God through ordinances” (HC 3:392).  Part of that spiritual rebirth involves receiving a new name as we are begotten sons and daughters unto God and as He claims us.

Jacob equated the blessing he received from the Lord with the new name he received. (Gen. 48:16)

And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters…

I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you. (Mosiah 5:7,12)

Wherefore, all men must take upon them the name which is given of the Father, for in that name shall they be called at the last day;

Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father. (D&C 18:24-25)

To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth save he that receiveth it. (Rev 2:17)

Furthermore, we are to do all we do in the name of Christ (3 Nephi 27:7).  We pray, bear testimony, perform ordinances and give blessing all in the name of Christ.  But is this all that is meant?  Or is it that we are to live as though He “dwelleth in us and we in him” (John 6:56).  Do we strive to act as Christ would act, think as he would think, minister as he would minister, and represent him in all of our day-to-day dealings?  Surely we will fall short but how much better will we be for the striving?

Let us then press forward with diligence that our names may be found written in the Lamb’s book of life! (Rev. 3:5)