Relationship between the temple endowment and Freemasonry

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Important note: Members of FAIR take their temple covenants seriously. We consider the temple teachings to be sacred, and will not discuss their specifics in a public forum.

Criticism

Critics of the LDS Church often point to similarities between the rituals of Freemasonry and the LDS temple endowment and claim that since Joseph Smith was initiated as a Freemason in Nauvoo, Illinois shortly before he introduced the full endowment to the Saints (as opposed to the partial endowment given in the Kirtland Temple), he must have incorporated elements of the Masonic rites into his own ceremony. Implicit in this charge is the idea that Joseph Smith's ritual was not revealed to him by God and thus not a legitimate restoration of ancient Israelite and early Christian ordinances.

It is worthwhile to note that these critics are also often critical of Freemasonry, and thus attempt guilt by association.

Source(s) of the Criticism

• Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 36-40 ( Index of claims )
• Scott Abbott, Review of Mormonism's Temple of Doom, by William J. Schnoebelen and James R. Spencer, Dialogue 22/2 (1989): 151–53.
• Edward H. Ashment, "The LDS Temple Ceremony: Historical Origins and Religious Value," Dialogue 27/3 (1994): 289–98.
• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 279. ( Index of claims )
• David J. Buerger, "The Development of the Mormon Temple Endowment Ceremony," Dialogue 20/4 (1987): 33–76.
• David J. Buerger, The Mysteries of Godliness: A History of Mormon Temple Worship (San Francisco: Smith Research Associates, 1994).
• Michael W. Homer, "'Similarity of Priesthood in Masonry': The Relationship between Freemasonry and Mormonism," Dialogue 27/3 (1994): 1–113.
• Robert N. Hullinger, Joseph Smith's Response to Skepticism (Salt Lake City: Signature Books, 1992), 99–120.
• Armand L. Mauss, "Culture, Charisma, and Change: Reflections on Mormon Temple Worship," Dialogue 20/4 (1987): 77–83.
• Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 15. ( Index of claims )
• Sterling M. McMurrin, Review of Encyclopedia of Mormonism, ed. Daniel H. Ludlow, Dialogue 26/2 (1993): 210.
• Keith E. Norman, "A Kinder, Gentler Mormonism: Moving Beyond the Violence of Our Past," Sunstone (August 1990): 10–14.
• Richard N. and Joan K. Ostling, Mormon America: The Power and the Promise, (New York:HarperCollins Publishers, 2000), 10. ( Index of claims )
• Lance S. Owens, "Joseph Smith and Kabbalah: The Occult Connection," Dialogue 27/3 (1994): 166–73.
• Gregory A. Prince, Power from on High: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 146–48.
• Allen D. Roberts, "Where Are the All-Seeing Eyes?" Sunstone (May/June 1979): 22–37
• George D. Smith Jr., Review of Evolution of the Mormon Temple Ceremony: 1920–1990, by Jerald and Sandra Tanner, Sunstone (June 1991): 56.
• George D. Smith Jr., ed., An Intimate Chronicle: The Journals of William Clayton (Salt Lake City: Signature Books in association with Smith Research Associates, 1991), xxxvii–xxxviii.
• Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 535–547.( Index of claims )
• Margaret and Paul Toscano, Strangers in Paradox: Explorations in Mormon Theology (Salt Lake City: Signature Books, 1990), 279, 287
• Wikipedia article "Joseph Smith, Jr."–Primary editor: COgden, with additional contributions by multiple editors. ( FAIR's Analysis of this Wikipedia article)

Response

In order to understand this issue, a few facts need to be understood:

1. Joseph Smith, Jr. was initiated as a Freemason in Nauvoo, Illinois on the 15th and 16th of March 1842; his brother Hyrum and (possibly) his father Joseph Sr. were Masons before the Church's organization in April 1830.
2. A few of the early leaders of the Church were Masons before the Church's organization while many others were initiated into the Masonic institution after the Prophet was in 1842.
3. Masonry was a well-known social institution in mid-19th century America.
4. There are similarities between the rituals of Freemasonry and those of the LDS Temple endowment. These similarities center around

• the use of a ritual drama—the story of Hiram Abiff is used by the Masons, while the LDS endowment uses the story of Adam and Eve and the creation (the LDS versions have parallels to ancient Israelite temple worship).
• some similar hand actions in the course of the rituals (the LDS versions having distinct parallels to ancient Israelite temple worship and early Christian usage).

Symbolist F. L. Brink suggested that Joseph Smith successfully created an "innovative and intricate symbology" that suited well the psychic needs of his followers.^[1]

Two Aspects of Temple Worship Suggested

Some individuals have surmised that in order to understand the relationship between the temple endowment and Freemasonry it is useful to consider the temple experience as consisting of two different aspects.

1. The teachings of the endowment, i.e., the doctrines taught and the covenants made with God.
2. The method of presenting the endowment, or the "ritual" mechanics themselves.

Some people feel that it is in the ritual presentation of the endowment teachings and covenants that the similarities between the LDS temple worship and Freemasonry are the most apparent. The question is, why would this be the case?

It should be noted that this overall suggestion has not gone unchallenged.

Joseph's Challenge

It is the opinion of some people that in developing the endowment Joseph Smith faced a problem. He wished to communicate, in a clear and effective manner, some different (and, in some cases, complex) religious ideas. These included such abstract concepts as

• the nature of creation (matter being organized and not created out of nothing)
• humanity's relationship to God and to each other
• eternal marriage and exaltation in the afterlife

The theory is that Joseph needed to communicate these ideas to a diverse population; some (but definitely not all) with limited educational attainments, some of whom were immigrants from foreign countries; several with only modest understanding of the English language; all of whom possessed different levels of intellectual and spiritual maturity—but who needed to be instructed through the same ceremony.

Joseph Smith's very brief experience with Freemasonry before the introduction of the full LDS endowment may have reminded him of the power of instruction through ritual and repetition. Some people believe that Joseph may have seized upon Masonic elements as teaching devices for the endowment's doctrines and covenants during the Nauvoo era. Other people are of the opinion that since these elements were previously present in the worship of the Kirtland Temple they were not 'borrowed' by the Prophet at all.

Regardless, the use of symbols was characteristic of Joseph Smith's era; it was not unique to him or Masonry:

Symbols on buildings, in literature, stamped on manufactured goods, etc. were not endemic to Mormons and Masons but were common throughout all of mid-nineteenth century American society (as even a cursory inspection of books, posters, buildings and photos of the periods will bear out.) So, assuming [Joseph] Smith felt a need to communicate specific principles to his Saints, he might naturally develop a set of easily understood symbols as were already in familiar use about him.^[2]

Confidentiality

The LDS temple ceremony was (and is) considered to be sacred. As such, it was not to be exposed to the view or discussion of outsiders.

Joseph Smith felt that some of the Saints were not good at keeping religious confidences. He said:

The reason we do not have the secrets of the Lord revealed unto us, is because we do not keep them but reveal them; we do not keep our own secrets, but reveal our difficulties to the world, even to our enemies, then how would we keep the secrets of the Lord? I can keep a secret till Doomsday.^[3]

A few of the early leaders of the Church pointed out that one of the aims of Masonry was to teach adherents proper respect for promises of confidentiality.^[4] For instance,

• Joseph Smith: "The secret of Masonry is to keep a secret."^[5]
• Brigham Young: "The main part of Masonry is to keep a secret."^[6]

Even though secrecy was an established Masonic principle the Lord stated before Joseph Smith became a Freemason that there were certain aspects of the temple rites He was about to restore that were "kept hid" (see D&C 124:40-41).

Early Saints' Views

The Saints of Joseph Smith's era accepted the then-common belief that Masonry ultimately sprang from Solomon's temple. Thus, Brigham Young and Heber C. Kimball understood Masonry to be a corrupted form of a pristine ancient temple rite from the Solomonic time period.^[7] One author later wrote that masonry as an "institution dates its origins many centuries back, it is only a perverted Priesthood stolen from the Temples of the Most High."^[8]

Joseph Fielding wrote during the Nauvoo period that Masonry was derived from an earlier, divinely-sanctioned set of rituals:

Many have joined the Masonic institution. This seems to have been a stepping stone or preparation for something else, the true origin of Masonry. This I have also seen [i.e., the temple endowment] and rejoice in it.... I have evidence enough that Joseph is not fallen. I have seen him after giving, as I before said, the origin of Masonry.^[9]

Heber C. Kimball wrote of the endowment:

We have received some precious things through the Prophet on the Priesthood which would cause your soul to rejoice. I cannot give them to you on paper for they are not to be written so you must come and get them for yourself...There is a similarity of Priesthood in Masonry. Brother Joseph says Masonry was taken from Priesthood but has become degenerated. But many things are perfect.^[10]

Thus, to Joseph's contemporaries, there was much more to the LDS temple endowment than just warmed-over Freemasonry. None of Joseph's friends complained that he had simply adapted Masonic ritual for his own purposes. Rather, they were aware of the ritual elements that were common between the two systems of initiation, but understood that Joseph had restored something that was both ritually and theologically ancient and God-given.

Timing of the Endowment Revelations

Critics have noted that Joseph's initiation into Freemasonry (15–16 March 1842) predates his introduction of the full temple endowment among the Saints (4 May 1842). They thus claim that Masonry was a necessary element for Joseph's self-generated "revelation" of the Nauvoo-era temple ceremonies.

But one LDS author draws attention to the fact that there is much more to the history of the endowment restoration than critics of the Church are willing to admit. He states:

Plenty of evidence...is available that Joseph Smith had a detailed knowledge of the Nauvoo temple ceremonies long before he introduced them in May 1842 and long before he set foot inside a Masonic hall...While Joseph Smith was translating the book of Abraham from Egyptian papyri, he wrote a series of short explanations for three of the illustrations that accompanied his translation. The Prophet noted that in Facsimile 2, figures 3 and 7 were related in some manner to "the grand Key-words of the Holy Priesthood" and "the sign of the Holy Ghost." When he came to figure 8, he explained that this area on the Egyptian drawing contained "writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God."...

Other writers have used the Facsimile 2 material to sharpen the chronological argument against Joseph Smith. Facsimile 2 and its temple-related explanations were first printed in the 15 March 1842 edition of the Times and Seasons, the same day that the Prophet received the first of three Masonic initiation rites. Latter-day Saints have traditionally argued that this issue of the newspaper was published during the day while the Prophet's Masonic initiation did not occur until that evening. Thus Joseph Smith must have had temple knowledge before he had Masonic knowledge. But critics point out that the 15 March issue of the paper was not actually published until 19 March, several days after the Prophet witnessed the Masonic ceremonies.

This is where terminology becomes crucial. Critics claim that the phrases employed by Joseph Smith in the Facsimile 2 explanations are Masonic and that it was not until several days after his Masonic induction that Joseph Smith "first spoke of 'certain key words and signs belonging to the priesthood.'" These critics assume the terms are necessarily "Masonic," yet it must be remembered that Freemasonry's rites are little more than borrowed baggage. Then what about the supposedly incriminating timing of these incidents? This is precisely the point at which the entire argument falls apart. On 5 May 1841 William Appleby paid a visit to Joseph Smith, who read to him the revelation on temple ordinances, now identified as Doctrine and Covenants 124, that was received 19 January 1841. After the two men discussed baptism for the dead, the Prophet got out his collection of Egyptian papyrus scrolls and, while exhibiting Facsimile 2, explained to Appleby that part of the drawing was related to "the Lord revealing the Grand key words of the Holy Priesthood, to Adam in the garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and to all whom the Priesthood was revealed."

It is also clear from Doctrine and Covenants 124 that Joseph Smith was well aware of the main ritual elements of the Nauvoo endowment ceremony at least as early as 19 January 1841. (See DC ꞉124.)^[11]

The note from Appleby is found in his journal under the date of 5 May 1841, a little less than a year before Joseph's initiation in the Masonic Lodge at Nauvoo.^[12] It should be emphasized that there is a great deal more evidence that the Prophet Joseph Smith knew of Nauvoo-era endowment ritual, phraseology, vestments, and theology long before he ever became a Freemason.

Differences

It is worth noting that some of the similarities between the endowment and Freemasonry which are highlighted by Church critics are only superficial. For example, critics typically focus on the common use of architectural elements on the Salt Lake Temple and in Masonry, even though the endowment makes no reference to such elements. Critics also fail to acknowledge that the Saints were employing these particular symbols many years before Joseph Smith became a Freemason. And in almost every case, shared symbolic forms have different meanings, and thus should not be seen as exact parallels.

It should also be emphasized that the goals of Masonry and the LDS endowment are not the same. Masonry teaches of man's relationship to his fellow men but offers no means of salvation; i.e., it is not a religion. Yet, there is still a common expectation in some lodges about good Masons ultimately residing where God is. LDS temple ordinances, on the other hand, are seen as absolute requirements for not only admittance into God's presence in the afterlife but also necessities for exaltation or becoming like God.

Conclusion

Joseph Smith's critics want to label him as an intellectual thief by claiming that he stole some of the ritual elements of Freemasonry in order to create the Nauvoo-era temple endowment ceremony. The greatest obstacles to this theory are the facts that

1. Joseph Smith claimed direct revelation from God regarding the Nauvoo-era endowment,
2. Joseph Smith knew a great deal about the Nauvoo-era endowment ceremony long before the Nauvoo period - and thus long before his entry into the Masonic fraternity, and
3. the Nauvoo-era temple endowment ceremony has numerous exacting parallels to the initiation ceremonies of ancient Israelite and early Christian kings and priests—parallels which cannot be found among Freemasons.

Endnotes

1. [note] T. L. Brink, "The Rise of Mormonism: A Case Study in the Symbology of Frontier America," International Journal of Symbology 6/3 (1975): 4; cited in Allen D. Roberts, "Where are the All-Seeing Eyes?," Sunstone 4 no. (Issue #15) (May 1979), 26. off-site off-site
2. [note]  Allen D. Roberts, "Where are the All-Seeing Eyes?," Sunstone 4 no. (Issue #5) (May 1979), 26. off-site off-site(emphasis added)
3. [note] Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 194–195, (19 December 1841). off-site Direct off-site; see also History of the Church, 4:478–479. Volume 4 link
4. [note]  See footnote 20 of Matthew B. Brown, "Of Your Own Selves Shall Men Arise, Review of The Mysteries of Godliness: A History of Mormon Temple Worship by David John Buerger," FARMS Review of Books 10/1 (1998): 97–131. off-site
5. [note] Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 329. off-site{15 October 1843)
6. [note] Wilford Woodruff, Wilford Woodruff’s Journal, 9 vols., ed., Scott G. Kenny (Salt Lake City: Signature Books, 1985), 5:418, (22 January 1860, spelling standardized). ISBN 0941214133.
7. [note]  See Footnote 30, Matthew B. Brown, "Of Your Own Selves Shall Men Arise, Review of The Mysteries of Godliness: A History of Mormon Temple Worship by David John Buerger," FARMS Review of Books 10/1 (1998): 97–131. off-site
8. [note]  H. Belnap, "A Mysterious Preacher," The Instructor 21 no. ? (15 March 1886), 91.; cited in Matthew B. Brown, "Of Your Own Selves Shall Men Arise, Review of The Mysteries of Godliness: A History of Mormon Temple Worship by David John Buerger," FARMS Review of Books 10/1 (1998): 97–131. off-site
9. [note]  Andrew F. Ehat, "'They Might Have Known That He Was Not a Fallen Prophet'—The Nauvoo Journal of Joseph Fielding," Brigham Young University Studies 19 no. 2 (1979), 145, 147, spelling and punctuation standardized.
10. [note]  Heber C. Kimball to Parley P. Pratt, 17 June 1842, Parley P. Pratt Papers, LDS Church Archives, Salt Lake City, Utah, spelling and punctuation standardized.
11. [note]  Matthew B. Brown, "Of Your Own Selves Shall Men Arise, Review of The Mysteries of Godliness: A History of Mormon Temple Worship by David John Buerger," FARMS Review of Books 10/1 (1998): 97–131. off-site (citations omitted)
12. [note]  William I. Appleby Journal, 5 May 1841, MS 1401 1, LDS Church Archives, Salt Lake City, Utah.
13. [note]  Horace H. Cummings, "True Stories from My Journal," The Instructor 64 no. 8 (August 1929), 441.; cited in Matthew B. Brown, "Of Your Own Selves Shall Men Arise, Review of The Mysteries of Godliness: A History of Mormon Temple Worship by David John Buerger," FARMS Review of Books 10/1 (1998): 97–131. off-site

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External links

Printed material

Temple printed materials

• Matthew B. Brown,The Gate of Heaven: Insight on the Doctrines and Symbols of the Temple (American Fork, UT: Covenant, 1999), 1.
• Matthew B. Brown, Symbols in Stone: Symbolism on the Early Temples of the Restoration, 2d ed., (American Fork, UT: Covenant, 1997).
• William J. Hamblin and David Seely, Solomon's Temple: Myth and History (London: Thames and Hudson, 2007), Chapter 3.
• Hugh W. Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd edition, (Vol. 16 of the Collected Works of Hugh Nibley), edited by John Gee and Michael D. Rhodes, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 2005), 1. ISBN 159038539X. 1st edition GL direct link
• Temple and Cosmos: Beyond This Ignorant Present (Vol. 12 of the Collected Works of Hugh Nibley), edited by Don E. Norton, (Salt Lake City, Utah : Deseret Book Company ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1992), 1.
• Boyd K. Packer, The Holy Temple (Salt Lake City, Utah: Bookcraft, 1980), 1. ISBN 0884944115.