The Temple Endowment and Freemasonry

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The Temple Endowment and Freemasonry

506 Primary Sources

Freemasonry, the Temple Endowment, and Early Latter-day Saints

1300s

Christian stonemasons form professional brotherhoods or guilds in England.[1]

~400 years pass

June 24, 1717

The Grand Lodge of England is established and allows membership for people who are interested in Masonic ideas but who are not stonemasons.[2]

~100 years pass

1820s

Hyrum Smith[BIO] becomes a member of a lodge in Palmyra.[3]

September 1826

William Morgan,[BIO] allegedly a former Mason who had become a critic of the Masons, disappears under suspicious circumstances, presumably murdered by Masons living in upstate New York, where the Smith family is living.[4]

May 15, 1829

John the Baptist[BIO] restores the "keys of the ministering of angels"[5] to Joseph Smith[BIO] and Oliver Cowdery.[BIO][6]

April 6, 1830

Joseph Smith organizes the Church of Christ, later renamed The Church of Jesus Christ of Latter-day Saints.[7]

March 15, 1831

A secondhand account reports Martin Harris[BIO] calling the Book of Mormon a new "Anti-masonick Bible."[8]

July 1832–July 1833

Joseph translates Old Testament passages relating to the Israelite temple layout,[9] clothing,[10] and ordinances[11][12] which appeared in the Kirtland Temple as well as the Nauvoo Temple.

September 22–23, 1832

Joseph Smith receives the revelation that becomes Doctrine and Covenants 84,[13] which describes the "oath and covenant of the priesthood."[14][15]

October–November 1835

Joseph Smith translates portions of the Book of Abraham,[16] which contain the creation account,[17] temple-related themes,[18] and covenants relating to becoming a high priest[19] and marriage sealings.[20]

January 21, 1836

The first washing and anointing ordinances are performed in Kirtland.[21] Oliver Cowdery described that they were in the "manner [of] Moses and Aaron."[22]

March 27–31, 1836

The Kirtland Temple is dedicated.[23][24]

April 3, 1836

Jesus Christ,[BIO] Moses,[BIO] Elias,[BIO] and Elijah[BIO] restore temple keys to Joseph Smith and Oliver Cowdery in the Kirtland Temple.[25][26]

June 27–July 2, 1839

Willard Richards,[BIO] Wilford Woodruff,[BIO] and William Clayton[BIO] each record teachings from Joseph Smith about detecting true messengers from false ones from God by a handclasp.[27][28]

November 1839

Joseph Smith arranges to meet with Judge James Adams,[BIO] a prominent Illinois Freemason who soon joins the Church.[29]

April 6, 1840

The Illinois Grand Lodge is reorganized on the tenth anniversary of the organization of the Church, and Judge James Adams is elected Deputy Grand Master.[30]

January 19, 1841

Joseph receives a revelation to build the Nauvoo Temple[31] which uses biblical language to describe the ordinances performed in the temple.[32]

June 23, 1841

Bodley Lodge No. 1 in Quincy declines a petition from John C. Bennett[BIO] and others to sponsor a lodge in Nauvoo because "those persons were unknown to this Lodge as Masons."[33]

October 15, 1841

Grand Master Abraham Jonas[BIO] authorizes the establishment of the Nauvoo Masonic Lodge under dispensation.[34][35]

December 29–30, 1841

The first meeting of the Nauvoo Masonic Lodge is held.[36] Joseph Smith and other Church leaders submit petitions to the lodge for membership and initiation.[37]

January 6, 1842

In his journal, Brigham Young records the events of the day in a Masonic code that reads: "I was taken into the lodge," which may indicate that he had been initiated before the Nauvoo Lodge had been formally installed, which would have been a serious breach of Masonic regulations.[38]

March 15, 1842

Explanations of figures in Book of Abraham Facsimile No. 2 are published.[39] These include a mention of "the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden."[40]

March 15, 1842

Joseph and Sidney Rigdon[BIO] are initiated as first-degree (Entered Apprentice) Masons of Ancient York Masonry in the Nauvoo Masonic Lodge.[41]

March 16, 1842

Joseph and Sidney are passed as second-degree (Fellow Craft) Masons and raised as third-degree Master Masons of Ancient York Masonry, sign the by-laws of the Lodge, and become full members.[42]

March 17, 1842

Joseph establishes the Nauvoo Relief Society.[43] Later, in instructing the Relief Society, he cited Masonry as an example of an organization whose members kept confidences.[44]

March 20, 1842

Joseph teaches about "certain key words and signs" that are necessary "for man to receive a celestial glory."[45]

May 1, 1842

Joseph Smith delivers a sermon outlining the importance of the "keys" and "signs" that the Saints would soon be given in the temple.[46]

May 4, 1842

Joseph introduces the endowment ordinance to a group of nine Latter-day Saint Freemasons.[47]

May 4, 1842

Abraham Jonas writes a letter to the Nauvoo Lodge warning that the Nauvoo Freemasons are "regarded by some, with some mistrust" and that John C. Bennett was an expelled Mason and a "very bad man."[48]

May, 1842

John C. Bennett[BIO] is excommunicated and eventually expelled from the Nauvoo Lodge.[49][50]

June 17, 1842

Heber C. Kimball[BIO] cites Joseph Smith as the source of the idea that Masonry is a "degenerated" version of the priesthood and Benjamin Johnson[BIO] reported that Joseph taught it was "the apostate endowments."[51]

July 8, 1842

John C. Bennett publishes the first of seven letters to a Springfield newspaper accusing Joseph Smith and other Freemasons of "seduction" of the wives of Masons[52] and of manipulating the minutes of the Nauvoo Lodge.[53][54]

August 6, 1842

James Adams joins Joseph Smith and others in a visit to Montrose, Iowa, to install a new lodge.[55]

August 11, 1842

Nauvoo Freemasons learn that Grand Master Abraham Jonas placed an injunction against the Nauvoo Lodge for alleged "irregularities" until an investigation could be made.[56] The injunction was in response to concerns about Bennett's character and allegations and additional issues raised by the Bodley Lodge No. 1 at Quincy.[57]

October 1842

As required by Grand Master Jonas, two representatives from the Nauvoo Lodge attend the Illinois Grand Lodge meeting.[58] At the meeting, Jonas spoke strongly in defense of the Nauvoo Lodge,[59] but a special committee was appointed to go to Nauvoo to investigate.[60]

November 2, 1842

After hearing the report of the committee sent to Nauvoo, Grand Master Meredith Helm[BIO] lifted the injunction against Nauvoo Masonic Lodge, since "irregularities . . . proceeded from an error in judgment rather than of intention."[61]

October 4, 1843

The dispensation of the Nauvoo Lodge is revoked a second time by the newly elected Grand Master, M. W. Alexander Dunlap.[BIO][62][63] The dispensations and charters of other nearby Latter-day Saint lodges were also revoked.[64]

Late 1842

John C. Bennett publishes an exposé of the Church and its temple rites.[65]

November 1843

Hyrum Smith addresses the Nauvoo Lodge, condemning what he saw as the "ungenerous" and "unmasonic" treatment they had received from the Illinois Grand Lodge.[66]

April 5, 1844

The Nauvoo Masonic Temple is dedicated by Hyrum Smith.[67]

June 27, 1844

Joseph and Hyrum Smith are killed in Carthage. Joseph reportedly invokes a formal Masonic sign of distress that may have been directed to Freemasons in the mob.[68]

October 1844

The Grand Lodge definitively withdraws fellowship from the Latter-day Saint Lodges.[69]

February 1846

Nauvoo Lodge meetings continue even after the first group of Saints begins the trek West.[70]

Expand Timeline

What is Freemasonry?

Freemasonry[71] is a fraternal group that was formally organized in the 1700s based on the symbols and practices of medieval stonemasons who were free to travel for work.[72][73] Today, the organization is still members-only and focuses on personal development through brotherhood, charity, and truth.[74]

While not a religion,[75] it draws from sources like the Bible,[76] Christianity,[77] other ancient sources,[78] and Enlightenment philosophy.[79]

Is Freemasonry connected to devil worship or some type of world government?

At times, Freemasonry has been rumored to be connected with devil worship[80] or conspiring to take over the world,[81] but these ideas have been debunked.[82]

Does Freemasonry date back to ancient times?

No, probably not. Historians debate the origins of Freemasonry's symbols and rituals, but most agree they don’t come directly from ancient times.[83] Freemasonry mentions ancient traditions such as the building of Solomon’s Temple,[84] but these are seen more as stories and symbols than actual history.[85]

What is the connection between Freemasonry and the Church?

Joseph Smith[BIO] became a Freemason in March 1842.[86][87] Soon after, he introduced the temple endowment to the Saints,[88] which shares some elements with Masonic rituals.[89]

Why did Joseph Smith become a Freemason?

It's unclear. There are no historical sources explaining why Joseph became a Freemason.[90] This decision could be related to Hyrum Smith (and possibly Joseph Smith Sr.)[91] becoming a Freemason or another reason entirely.

Some historians have speculated that Joseph may have been attracted to the believed ancient origins of Freemasonry or their shared values,[92][93] or also that he may have been interested in preparing for temple ordinances or building community and support.[94][95]

Does the temple ceremony come from Masonic rituals?

Yes, at least some parts of it.[96] Other elements of the temple ceremony can also be found in the Old Testament[97] and the Book of Abraham.[98]

So did Joseph Smith copy the Masonic rituals?

Probably parts of it. Some early Latter-day Saints commented on the similarity between the temple endowment and Freemason rituals.[99]

What are the main similarities between Freemasonry and the Nauvoo temple ordinances?

There are some specific ritual gestures (such as certain handclasps) and ritual patterns (such as repetition, lectures, and questions and answers) that share similarities.[100]

What are the main differences between the two?

There are many elements in the endowment that are not found in Freemasonry and vice versa. For example, the endowment contains washings and anointings and depictions of the Creation and the Fall of Adam and Eve, which are all absent from Craft Freemasonry that Joseph Smith was familiar with.[101]

Furthermore, the endowment does not include ceremonial tools like the rough ashlar and trestle board, and symbols like the letter "G" or the beehive, which are prominent in Masonry.[102]

There are also differences in the overall function and purpose between the two. For example, unlike in the endowment ceremony, participants in Masonic rituals do not make covenants with God, but rather take obligations upon themselves, with the members of the Lodge and with God as witnesses.[103][104]

I've heard about "penalties" in the temple endowment. Were penalties part of the Freemason rituals?

Yes. Masonic ceremonies reportedly contained promises to not reveal any of the “secret arts and mysteries of ancient freemasonry,” and included elaborately violent penalties for doing so.[105] Prior to 1990, the temple endowment reportedly also included penalties.[106]

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506 Primary Sources

Footnotes

BIOHyrum Smith
Hyrum Smith (1800–1844) was born in Tunbridge, Vermont. He was the older brother of Joseph Smith, who organized the Church of Jesus Christ of Latter-day Saints, and served as the Church's second patriarch. He was one of the Eight Witnesses to the Book of Mormon. In 1837, he became Second Counselor in the First Presidency, and the following year, he was imprisoned alongside Joseph Smith in Liberty Jail. Hyrum Smith became the Church's new patriarch in 1841 after the death of his father, Joseph Smith, Sr., in Nauvoo. Hyrum also served as a member of the City Council, the Nauvoo Legion, and the Council of Fifty. He was martyred along with Joseph Smith in Carthage Jail in 1844.
BIOWilliam Morgan
William Morgan (1774–1826) was born in Culpeper, Virginia. He worked various trades. Morgan claimed to have served in the War of 1812. In 1819 he married Lucinda Pendelton in Richmond, Virginia. He lived in Canada for a time. Morgan moved to Batavia, New York, in the 1820s. Morgan claimed to be a Freemason. After falling out with the lodges in his area he decided to publish an expose of Freemasonry. This caused a lot of public opposition by masons. Morgan disappeared in 1826. Many believed that he was murdered by Freemasons. His book was published as Illustrations of Masonry. Lucinda later joined the church. She may have been sealed to Joseph Smith, Jr.
BIOJohn the Baptist
John the Baptist (1st century BC-1st century AD) was born in Judea to Zechariah and Elizabeth. Famously prophesying while still in his mother's womb, he lived in the wilderness for years before teaching about repentance and the coming of the Messiah. He baptized many, including Christ himself. However, he was beheaded for denouncing authority. On May 15, 1829, John appeared as a resurrected being to Joseph Smith and Oliver Cowdery. During this prophetic encounter, he conferred upon them the Aaronic Priesthood and instructed them to administer baptism.
BIOJoseph Smith, Jr.
Joseph Smith (1805–1844) organized The Church of Jesus Christ of Latter-day Saints. Born in Sharon, Vermont, he began to experience visions of deity and angels at a young age. One vision featured the Angel Moroni, who revealed the location of gold plates with an account of ancient Americans. He translated this record and published it as The Book of Mormon. He continued to receive revelations throughout his life which serve as the foundation for the Church's doctrine today. He led the Latter-day Saints across the country from New York to Illinois. In 1844, he was martyred while awaiting trial in Carthage, Illinois.
BIOOliver Cowdery
Oliver Cowdery (1806–1850) was a scribe for the Book of Mormon and served as one of the Book of Mormon's Three Witnesses. In 1838, he was excommunicated from the church for a number of reasons, including encouraging lawsuits against the Church and defaming Joseph Smith by accusing him of adultery. He returned to the faith near the end of his life and never denied his testimony of the Book of Mormon's veracity.
BIOMartin Harris
Martin Harris (1783–1875) was an early Latter-day Saint leader. He married his first cousin Lucy Harris, on March 27, 1808, in Palmyra. Harris served in War of 1812 in the New York Militia. His contributions to Church history include serving Joseph Smith as a scribe from April to June 1828. He was one of the Three Witnesses of the Book of Mormon and was baptized on April 6, 1830. He was excommunicated in December 1837 and subsequently became a member of the high council of James J. Strang's Church of Jesus Christ of Latter-Day Saints. Harris later joined William C. McLellin's movement in 1847. He migrated to Salt Lake Valley in 1870, where he was rebaptized.
BIOJesus Christ
Jesus Christ, the only begotten son of God.
BIOMoses (Bible)
Moses was a prophet, lawgiver, and leader of the Israelites. Born to Hebrew parents in Egypt during a time of oppression, he was raised in Pharaoh's household after being rescued from the Nile as an infant (Exodus 2:1–10). As an adult, Moses fled Egypt after killing an Egyptian who was beating a Hebrew, later encountering God in the burning bush, where he was called to deliver the Israelites from bondage (Exodus 3). Moses led the Israelites out of Egypt and received the Ten Commandments on Mount Sinai (Exodus 14: 19–20). Over 40 years, he guided the Israelites through the wilderness, interceding with God on their behalf and delivering the laws. Moses died before entering the Promised Land, with his burial place remaining unknown (Deuteronomy 34:1–7).
BIOElias
In Latter-day Saint theology, the name/title Elias carries multiple meanings with distinct significance. It can refer to a forerunner or restorer, such as John the Baptist, who prepared the way for Christ’s ministry (D&C 77:9, 14). The term also appears in New Testament translations of the Old Testament prophet Elijah, whose name is rendered as Elias in Greek, and who plays a key role in LDS belief by restoring the sealing power in the Kirtland Temple in 1836 (D&C 110:13–16). Additionally, Elias can refer to a separate prophetic figure mentioned in D&C 110, who restored the dispensation of the gospel of Abraham, though his exact identity remains debated. Beyond these references, Elias functions as a symbol of restoration, applied to anyone tasked with restoring truths or priesthood authority in preparation for Christ's return.
BIOElijah (Bible)
A biblical prophet who lived and ministered in the northern kingdom of Israel in the ninth century BC during the reign of King Ahab. Elijah appeared in the Kirtland Temple on April 3, 1836 to bestow priesthood keys on Joseph Smith and Oliver Cowdery (Doctrine and Covenants 110:13–16).
BIOWillard Richards
Willard Richards (June 24, 1804 – March 11, 1854) was born in Hopkinton, Massachusetts. He was a physician and served as Second Counselor to Brigham Young in the First Presidency of the Church of Jesus Christ of Latter-day Saints from 1847 until his death. Richards was present at the shooting of Joseph and Hyrum Smith. He also served as the first editor-in-chief for the Deseret News.
BIOWilford Woodruff
Wilford Woodruff (1807–1898) was the fourth president of the Church of Jesus Christ of Latter-day Saints. He joined the faith in 1833 and became an apostle in 1839. He served as an apostle until he became President of the Church in 1889.
BIOWilliam Clayton
William Clayton (1814–1879) was a close associate of Joseph Smith and an early convert to The Church of Jesus Christ of Latter-day Saints. Born in Penwortham, Lancashire, England, he joined the Church in 1837 and soon after became a scribe for Joseph Smith, often involved in the dictation of the Prophet's revelations. Clayton meticulously kept journals that provide a detailed account of early Church history, including the migration of the Latter-day Saints to the Salt Lake Valley. He is best known for writing the hymn "Come, Come, Ye Saints." After the martyrdom of Joseph Smith, Clayton continued to serve the Church under Brigham Young's leadership, contributing significantly to the establishment of the Saints in the Utah Territory. He passed away in Salt Lake City, Utah in 1879.
BIOJames Adams
James Adams (1783–1843), was born in Simsbury, Connecticut. A close friend and associate of Joseph Smith, Adams had a long military career, serving in the War of 1812, and later commanding the 48th Infantry Brigade. Adams also served in the Illinois Militia during the Winnebago and Black Hawk wars. He was often referred to as General Adams. Adams had befriended Smith and was baptized by 1840, in Springfield, Ill. A Freemason, Adams was Worshipful Master of the Springfield Masonic Lodge in 1839, and Deputy Grand Master of the second Grand Masonic Lodge of Illinois the following year. He helped found the Masonic Lodge of Nauvoo in 1842. Adams was part of the first group to receive the endowment, and along with his wife, participated in the Quorum of the Anointed. Adams died of cholera in 1843 before he could move to Nauvoo.
BIOJohn C. Bennett
John C. Bennett (1804–1867) was born in Fairhaven, Massachusetts. He was a physician, and, for a brief period of time, a high-ranking member of the Church. He was influential in the passing of the Nauvoo City Charter in the Illinois Legislature. After being excommunicated for adultery in 1842, he became a staunch critic of the Church, authoring the book History of the Saints: Or, An Exposé of Joe Smith and Mormonism (1842).
BIOAbraham Jonas
Abraham Jonas (1801–1864) was born in Exeter, Devonshire, England. He was born to a religious Jewish family. He moved with his brothers to Cincinnati in 1819, where they were the founders of the first synagogue in Ohio. Abraham and his brother Joseph married sisters of Joshua Seixas (Lucy and Rachel), Joseph Smith's Hebrew teacher in Kirtland. Jonas was a merchant, a lawyer, a member of both the Illinois and Kentucky state legislature, and an important friend to Abraham Lincoln. He founded a newspaper and was also a Freemason. Jonas helped organize Masonic Lodges in Kentucky and Illinois and served as Grand Master in both states. He was instrumental in the establishment of the Masonic lodge in Nauvoo, Illinois, and the advancement of Joseph Smith in Masonry.
BIOSidney Rigdon
Sidney Rigdon (1793–1876) was a Campbellite minister in Pennsylvania but joined the Church in 1830. He was a gifted orator and served as a member of Joseph Smith's First Presidency. He ran as Joseph Smith's vice presidential candidate in 1844. After Joseph Smith's death, he claimed to be Joseph Smith's successor in opposition to the Quorum of the Twelve. He was excommunicated and went on to establish "The Church of Jesus Christ" in Friendship, New York, where he lived until his death.
BIOHeber C. Kimball
Heber Chase Kimball (1801–1868) was an early Latter-day Saint leader. He was born in Sheldon, Vermont and was trained to be a potter at an early age. Kimball joined the faith through the preaching of Phineas Young, Brigham Young's brother. Kimball was appointed to be an apostle in the Church's first Quorum and served a mission to the United Kingdom. When the Saints were expelled from Missouri, Kimball, along with fellow apostle, Brigham Young, oversaw their flight across the Illinois state border. Kimball served as an apostle and counselor in the First Presidency under Joseph Smith and Brigham Young. Following Joseph Smith's death in 1844, Kimball aligned himself with the Quorum of the Twelve against the claims of opponents such as Sidney Rigdon and James J. Strang. In 1847, Kimball became a member of the newly-constituted First Presidency. Once the Saints had arrived in Utah, Kimball served as the Territorial Chief Justice and Lieutenant Governor. He died of injuries sustained in a carriage accident in 1868.
BIOBenjamin F. Johnson
Benjamin Franklin Johnson (1818–1905) was an early Latter-day Saint convert, member of the Council of Fifty, and close personal friend of Joseph Smith. Johnson was also an early practitioner of plural marriage, and his sister Almera Woodward Johnson married Joseph Smith as a plural wife in August 1843. In Utah, Johnson served in the territorial legislature.
BIOMeredith Helm
Meredith Helm (1802–1866) was born in Williamsport, Maryland. He was a physician and served as the Grand Master of the Grand Masonic Lodge of Illinois from 1842 to 1843.
BIOAlexander Dunlap
Alexander Dunlap was a prominent 19th-century Freemason who, as Grand Master of the Grand Lodge of Illinois, revoked the dispensations of the Nauvoo, Helm, and Nye Lodges in 1844 due to irregularities in their practices. His representative’s mission to Nauvoo met resistance from local Latter-day Saints, who refused to surrender their charter and continued operating despite the revocation. This action marked a turning point in the relationship between Latter-day Saints and Freemasonry in Illinois, as Dunlap’s intervention severed formal Masonic ties in Nauvoo and underscored tensions between the Mormon fraternal movement and the Grand Lodge’s regulations.
BIOHosea Stout
Hosea Stout (1810–1889) was a prominent figure in early Latter-day Saint history. Born in Kentucky, he converted to the Church in Missouri in 1838, serving as a Danite during the Missouri conflicts. In Nauvoo, he acted as Joseph Smith’s bodyguard and chief of police. Stout’s detailed diaries. He migrated west in 1848, became Utah’s first attorney general, and was a key legislator and legal figure in the Utah Territory. Stout also led the Church’s first mission to China in 1852–53.
BIOLorenzo Snow
Lorenzo Snow (1814–1901) was born in Mantua, Portage County, Ohio. He attended Oberlin College. Snow served multiple missions throughout the U.S. and abroad in locations including England, Italy, the Hawaiian Islands, and Palestine. He also served a mission to campaign for Joseph Smith's candidacy for U.S. president in 1844. Snow was ordained as an apostle in 1849. He served as President of the Church of Jesus Christ of Latter-day Saints from 1898 until his death in 1901.
BIOB. H. Roberts
Brigham Henry Roberts (1857-1933) was born in Warrington, Lancashire, England, to Benjamin Roberts and Ann Everington. Roberts emigrated from England in 1866 and crossed the plains to Salt Lake City. He was baptized in 1867 and settled in Bountiful. Roberts served a mission to Iowa and Nebraska, then was transferred to Tennessee in 1880. He served as president of the Eastern States Mission from 1922 to 1927 and as one of the seven Presidents of the Seventy from 1888 until his death. Roberts was an early and prolific writer on Mormonism, best known for A Comprehensive History of the Church and Studies of the Book of Mormon.
BIOSamuel H. Goodwin
Samuel H. Goodwin (1862–1951) was a prominent Freemason and author, best known for his 1920 book Mormonism and Masonry, which explores the complex relationship between The Church of Jesus Christ of Latter-day Saints and Freemasonry. His work reflects the tensions between the two traditions, analyzing the perceived similarities between Masonic rituals and LDS temple practices, which many Masons viewed with suspicion. Goodwin's analysis aligned with early 20th-century policies that barred Latter-day Saints from joining Utah Masonic lodges, a restriction that persisted until the 1980s.
BIOAnthony W. Ivins
Anthony Woodward Ivins (1852–1934) was born in Toms River, New Jersey. His family immigrated to Utah in 1853. In 1861, his family was called to go with the first settlers to St. George, Utah. Ivins was called on multiple missions, including to Arizona, New Mexico, and Mexico. He was a constable, rancher, prosecuting attorney, mayor, and city council member in St. George. Ivans was a mission president in Mexico City and also became the first stake president of the Juarez Stake, the first Latter-day Saint stake in Mexico. Ivins was called and ordained as an apostle of The Church of Jesus Christ of Latter-day Saints and was a member of the First Presidency from 1921 until his death.
BIOE. Cecil McGavin
Elmer Cecil McGavin (1900–1975) was a historian and author known for his works on the history of The Church of Jesus Christ of Latter-day Saints and the American West. Educated at Ricks College and Brigham Young University, he earned degrees in political science and history, later pursuing a master’s at the University of Utah with additional studies at Stanford and the University of Chicago. McGavin initially worked as an LDS seminary teacher before joining the Church Historian’s Office in 1938. Over his career, he authored 17 books and numerous articles, focusing on LDS doctrine and historical intersections, including Mormonism’s relationship with Freemasonry. Later in life, McGavin served an LDS mission to Hawaii from 1970 to 1972, and after returning, he succumbed to illness in 1975.
BIOMervin B. Hogan
Mervin B. Hogan (1906–1998) was an engineer and scholar with an interest in both Latter-day Saint history and Freemasonry. After earning a bachelor’s degree in engineering from the University of Utah and a master’s from the University of Pittsburgh, he pursued an academic career, serving as a professor and chair of mechanical engineering at the University of Utah. Hogan became a key figure in studying the historical relationship between Mormonism and Freemasonry, producing influential works such as The Origin and Growth of Utah Masonry and Its Conflict with Mormonism (1978).
BIOGlen A. Cook
Glen A. Cook is a Latter-day Saint Freemason who made history as the first Latter-day Saint in over a century to serve as the Grand Master of the Grand Lodge of Utah in 2008. His appointment symbolized a shift in the relationship between the two groups, following a long period of tension. The Grand Lodge of Utah had previously imposed a ban in 1925 that excluded Latter-day Saints from becoming Masons, which remained in place until 1984. In addition to his Masonic leadership in Utah, Cook has also contributed to scholarship on the relationship between Mormonism and Freemasonry.
[1]↩︎
In the 1300s, craftsmen in England began to differentiate between "rough masons," who could lay walls, and "freemasons," who possessed the skill to hew stone with precision. The term "freemason" first appears in a known document from 1376.
Freemasons were governed by "charges" or "constitutions" that outlined their practices and ethics. One of the most notable of these "Old Charges" is the Regius Manuscript, a document dating to the early fifteenth century.
- A fifteenth-century text gives one of the oldest accounts of the origins of stonemasonry and ordinances regulating the craft.
- A City of London text recorded the names of two "fremasons" in 1376.
[2]↩︎
The Reverend James Anderson's book, The Constitutions of the Free-Masons, formalized many regulations, known as "landmarks," within Masonry. The 1738 edition includes a reconstruction of the founding of the Grand Lodge of England, stating that on St. John Baptist's Day in 1717, the Free and Accepted Masons gathered for an assembly and feast at the Goose and Gridiron Alehouse.
The term "Free and Accepted Masons" appears to signify a blend of both craftsmen, or operative Masons, and non-craftsmen, known as speculative Masons.
- James Anderson publishes record of establishment of the Grand Lodge of England, with free and accepted Masons as members.
[3]↩︎
On December 30, 1841, the Nauvoo Masonic Lodge met to consider its first potential initiates. The Lodge minutes noted that Hyrum Smith had previously been a member of the Mount Moriah Masonic Lodge in Palmyra.
- John C. Bennett's minutes record that Hyrum was previously made a Freemason in Palmyra.
- Dan Vogel summarizes evidence relating to Smith family involvement in Freemasonry in New York.
[4]↩︎
While preparing to publish an exposé on Freemasonry, William Morgan mysteriously vanished, with many presuming he was murdered by local Masons. When efforts to locate him proved unsuccessful and his alleged kidnappers received only light punishment, an anti-Masonic movement spread across New York and nearby states.
[5]↩︎
Brigham Young encouraged the Saints to build temples to "possess the keys of the eternal Priesthood," which would enable them to "receive every word, sign and token" and fully "enter into the joy of the Lord."
Brigham wrote of the Saints’ eagerness to receive them, noting that he dedicated himself "day & night" to temple work to ensure they obtained "the keys of the Priesthood." Heber C. Kimball echoed this urgency, stating, "We cannot rest day nor night until we put you in possession of the [keys of the] priesthood."
[6]↩︎
Joseph Fielding McConkie and Craig J. Ostler explain that the "keys of the ministering of angels" were restored to Joseph Smith and Oliver Cowdery on May 15, 1829, likely while Joseph was translating the Book of Mormon in Harmony, Pennsylvania.
During this event, John the Baptist conferred upon them these keys (Joseph Smith—History 1:69; Doctrine and Covenants 13), granting the right to receive angelic ministration and discern true messengers from false ones.
In Doctrine and Covenants 13:1, John the Baptist speaks to Joseph Smith and Oliver Cowdery, conferring upon them the Aaronic Priesthood, which "holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins." He promises that these keys "shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."
- Joseph Fielding McConkie and Craig J. Ostler discuss the incident of Joseph detecting Satan as an angel of light.
[7]↩︎
The Church of Christ was organized in Fayette, Seneca County, New York. The first meeting of the Church included partaking of the sacrament, the confirmations of each person in attendance, and the pouring out of the Holy Ghost to a "very great degree".
- Joseph's 1838 history identifies April 6, 1830 as the founding date of the Church of Christ.
[8]↩︎
A secondhand report in a local newspaper quoted Martin Harris as calling the Book of Mormon "the Anti-masonick Bible," stating that those who didn’t believe in it would be damned. However, another paper offered a firsthand account, quoting him as saying that all who believed in the new Bible would see Christ within fifteen years, while those who didn’t would be destroyed and damned.
In October 1827, amid anti-Masonic fervor following William Morgan's disappearance, Martin Harris was appointed to Palmyra's "committee of vigilance" by a group of Wayne County delegates opposed to all secret societies, underscoring his involvement in the movement.
[9]↩︎
The layout of the Tabernacle, described in Exodus 26, served as a prototype for Israelite temples with a threefold structure: the Holy of Holies, the Holy Place, and the Courtyard. Latter-day Saint scholar Jeffrey M. Bradshaw compares these sacred spaces to the celestial, terrestrial, and telestial areas in the Nauvoo Temple, illustrating a continuity in sacred design. Similarly, Matthew B. Brown identifies parallels between the Kirtland Temple’s layout and orientation and that of Israelite temples, noting specific architectural and symbolic elements that reflect ancient patterns. Both scholars highlight how early Latter-day Saint temples embodied scriptural concepts of sacred space established in the Israelite tradition.
- Matthew B. Brown gives a diagram of the Kirtland Temple.
- Jeffrey M. Bradshaw describes the orientation of the temple structure.
[10]↩︎
Exodus 28 describes the clothing of Israelite high priests, which bears similarities to attire worn in modern Latter-day Saint temples. The garments include a breastplate, an ephod (possibly an apron), a robe, a broidered coat, a mitre (white cap), and a girdle (sash). These "holy garments" were made for Aaron and his sons to wear in their priestly service.
The white clothing used in modern temples resembles the attire of high priests in the Holy of Holies, where they wore only white, removing the breastplate and colored coat before entering. A Church-produced video offers further details on the priestly clothing worn in contemporary Latter-day Saint temple worship.
- Church produced video on Temple Clothing.
[11]↩︎
Exodus 40:12-13 describes the ordinances of washing, anointing, and clothing for Aaron and his sons, which prepared them to minister in the Tabernacle. They were brought to the door of the tabernacle, washed with water, clothed in holy garments, and anointed to sanctify them for the priest’s office.
Similarly, beginning in January 1836, these ordinances were performed in the Kirtland Temple, marking a restoration of ancient priestly practices. In April 1844, Joseph Smith expanded on this, teaching that "washings and anointings" would also be part of the ordinances in the Nauvoo Temple, further aligning the temple rites with biblical precedents.
[12]↩︎
The Nauvoo Temple ordinances contain many elements that parallel biblical rites of kingship. In the Bible, kings underwent ceremonial washings (1 Kings 1:33, 38) and anointings (1 Kings 1:34, 39; Psalm 23:5; 89:20) as part of their consecration. They were clothed in robes, a priestly apron or ephod (1 Chronicles 15:27), a sash or girdle (Isaiah 22:21), and a headdress or diadem (Ezekiel 21:26). Furthermore, the king was consecrated "after the order of Melchizedek" (Psalm 110:4), signifying a divine, priestly lineage—a theme that resonates within the structure of Latter-day Saint temple rites.
[13]↩︎
While translating the Old Testament, Joseph Smith received Doctrine and Covenants 84, which outlines a sequence of ordinances culminating in the "second anointing" or "fulness of the priesthood." Doctrine and Covenants 84:33–38 offers a summary of how one can obtain the fulness of the Holy Priesthood "after the Order of the Son of God," including the oath and covenant of the priesthood. Those who are faithful in obtaining and magnifying the priesthood will be "sanctified by the Spirit" and receive the keys of the kingdom of heaven, granting them the power to stand in God’s presence. The Lord promises that all who receive and keep this covenant will inherit all that the Father has, becoming joint-heirs with Christ. The passage emphasizes that this covenant is sacred, and receiving the priesthood is akin to receiving the Lord Himself.
[14]↩︎
Elder Bruce R. McConkie taught that
When we receive the Melchizedek Priesthood, we enter into a covenant with the Lord. It is the covenant of exaltation. . . .That there neither is nor can be a covenant more wondrous and great is self-evident. This covenant, made when the priesthood is received, is renewed when the recipient enters the order of eternal marriage.
- Bruce R. McConkie describes the oath and covenant of the priesthood.
[15]↩︎
Doctrine and Covenants 84:19 describes the Melchizedek Priesthood ordinances received in the temple, stating that this greater priesthood "administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God." Latter-day Saint scholars interpret the "key of the knowledge of God" as symbolic of temple teachings that prepare individuals for a personal encounter with the Lord.
- Hugh W. Nibley discusses the atonement and the ancient temple.
- Matthew L. Bowen discusses the temple as a place of encountering God.
[16]↩︎
There is scholarly consensus that by the fall of 1835, Joseph Smith had translated at least Abraham 1–2:18. Some have concluded that by this time he had translated all five of the canonized chapters.
[17]↩︎
Abraham 4–5 presents Abraham's account of the Creation, reflecting themes that resonate with elements found in the temple endowment but are absent from the biblical creation narrative. This version includes additional insights and symbolism that align with the teachings and covenants highlighted in temple ceremonies, offering a distinct perspective on the Creation as part of Abraham's broader revelations.
[18]↩︎
Latter-day Saint scholars Richard Draper, S. Kent Brown, and Michael Rhodes highlight that the first chapter of Abraham is rich with allusions to temple ceremonies and the everlasting covenant of marriage. Abraham expresses desires for "greater knowledge," to become a “father of many nations,” to “receive instructions,” and “to keep the commandments of God” (Abraham 1:2), culminating in the conferral of the priesthood (Abraham 1:3). These aspirations mirror the pattern established by Adam, with the promise that all who enter the new and everlasting covenant receive the same blessings of exaltation and eternal life granted to Abraham (Doctrine and Covenants 132:28–32).
Additionally, the book of Abraham describes “the grand Key-words of the Holy Priesthood,” as revealed to Adam, Seth, Noah, Melchizedek, Abraham, and others (Facsimile 2, Figure 3). Draper and colleagues note this as the only scriptural reference indicating that all these ancient prophets participated in temple ordinances, underscoring the continuity of priesthood rituals across dispensations.
- Richard D. Draper et al. discuss temple themes in the Book of Abraham.
[19]↩︎
Latter-day Saint scholar Stephen O. Smoot identifies various examples of Abraham’s role as a high priest in the Book of Abraham, highlighting the text's rich temple themes, many of which may not be immediately evident. These include Abraham’s desire to become a high priest, the connection between divine appearances (theophany) and covenant-making, and his practice of building altars and dedicating sacred spaces as he journeys into Canaan. Furthermore, the dramatic opening scene of the Book of Abraham unfolds in a ritual or cultic context, underscoring the ceremonial aspects of Abraham’s life.
[20]↩︎
The covenants God makes with Abraham in Abraham 2:6–11 find reflection in the sealing blessings of modern temples. God promises to bless Abraham’s descendants, declaring, “as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed.” This covenant includes the promise that “in thy seed...shall all the families of the earth be blessed” with the blessings of salvation and eternal life. These themes of eternal lineage and universal blessing are echoed in temple sealings today, where families receive similar promises of eternal connection and salvation.
[21]↩︎
On January 21, 1836, Joseph Smith recorded that he and others performed the ordinance of washing their bodies with pure water and anointing their heads with holy oil, followed by perfuming in the name of the Lord.
According to the Joseph Smith Papers editors, these washing and anointing ordinances, along with related blessings and sealings, served as sanctifying preparations for receiving endowment with power in the House of the Lord. Over the following days, these ordinances were extended to all priesthood officers in a hierarchical and seniority-based order, culminating in a solemn assembly on March 30, 1836.
- Joseph describes washings and anointings in the Kirtland Temple.
[22]↩︎
Oliver Cowdery recorded in his journal entry of January 21, 1836 that the anointing was performed "with the same kind of oil and in the manner that were Moses and Aaron, and those who stood before the Lord in ancient days."
- Oliver Cowdery reports temple ordinances in the house of the Lord in Kirtland.
[23]↩︎
In Doctrine and Covenants 109:4, received on March 27, 1836, Joseph Smith prays for the Lord to accept the Kirtland Temple as His own: "And now we ask thee, Holy Father, in the name of Jesus Christ, the Son of thy bosom . . . to accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build."
[24]↩︎
An observer at the Kirtland Temple dedication, Sylvia C. Webb said
I saw there Joseph the prophet standing with his hands raised toward heaven, his face ashy pale, the tears running down his cheeks as he spoke on that memorable day.
- Sylvia C. Webb recalls seeing Joseph Smith dedicate the Kirtland Temple.
- Messenger and Advocate reports on the dedication of the Kirtland Temple.
[25]↩︎
The restoration of temple-related keys on April 3, 1836, recorded in Doctrine and Covenants 110, describes the appearances of Moses, Elias, and Elijah.
Moses conferred the "Keys of the gathering of Israel"; Elias committed "the dispensation of the gospel of Abraham"; and Elijah fulfilled Malachi’s prophecy, bringing the keys to "turn the hearts of the Fathers to the children, and the children to the fathers."
- Joseph and Oliver Cowdery receive keys and a vision of Moses, Elias, and Elijah in April 1836.
- Willard Richards summarizes details of the first endowment ceremony in Joseph's manuscript history of the Church.
[26]↩︎
Brigham Young believed that all the necessary elements needed to administer the Nauvoo Temple ordinances could have been given in Kirtland if the Saints had not been driven out by persecution. After outlining details of temple ordinances specific to the Nauvoo Temple, Brigham mentioned that "before these endowments could be given at Kirtland, the Saints had to flee before mobocracy."
- Brigham Young on the "Necessity of Building Temples."
[27]↩︎
William Clayton recorded Joseph Smith teaching that if an angel or spirit appears, one should offer their hand as a test. If the being is a spirit from God, it will stand still and not offer its hand. However, if the spirit is from the devil, it will either shrink back or offer its hand, in which case no physical sensation will be felt, revealing the deception.
Joseph stated that a true spirit will not deceive, as angels are beings with bodies who appear in human form, aligning with this method of discernment.
[28]↩︎
On May 1, 1842, Willard Richards recorded Joseph Smith explaining that "the keys are certain signs & words by which false spirits & personages may be detected from true," adding that these keys would not be revealed to the Elders until the temple was completed.
Just days earlier, on April 28, 1842, Joseph had spoken to the Relief Society, promising the sisters that they would soon receive "the keys of the kingdom" in the temple, enabling them, like the Elders, to discern and detect any falsehoods.
- Relief Society Minutes from April 28, 1842 about temple blessings, keys to the kingdom etc.
- Willard Richards note on how Joseph says one can detect false spirits.
[29]↩︎
On December 27, 1840, Ebenezer Robinson recorded that Judge James Adams was baptized.
- Ebenezer Robinson notes the baptism of James Adams.
[30]↩︎
Abraham Jonas, instrumental in aiding the Saints with the establishment of the Nauvoo Masonic Lodge despite opposition, was elected Grand Master of the Grand Lodge in absentia, while James Adams was elected Deputy Grand Master and re-elected on October 20, 1840.
[31]↩︎
On January 19, 1841, Joseph Smith received Doctrine and Covenants 124:26–27, in which the Lord commanded, "Come ye . . . and build a house to my name, for the Most High to dwell therein."
[32]↩︎
Doctrine and Covenants 124:28–39 employs biblical language to describe these temple ordinances.
For example, "baptisms for the dead" (1 Corinthians 15:29), "washings" and "anointings" (Exodus 29:4–7; Leviticus 8:6, 12), "statutes and judgments" (Leviticus 18:4–5; Deuteronomy 4:1), "memorials for your sacrifices by the sons of Levi" (Leviticus 2:2, 9; Numbers 18:6), "oracles in your most holy places wherein you receive conversations" (Exodus 25:22; Numbers 7:89), and the "fulness of the priesthood" (Psalm 110:4).
[33]↩︎
In John C. Reynolds' version of the minutes of the Bodley Lodge for June 23, 1841, it was noted that a request to endorse a group of Nauvoo Freemasons for recommendation to the Grand Lodge was declined.
The Lodge explained that "those persons were unknown to this Lodge as Masons," and therefore "it was thought prudent not to do so."
- Bodley Masonic Lodge refuses request to support the formation of a Masonic Lodge in Nauvoo.
[34]↩︎
To form a new lodge, a recommendation from an existing lodge was required. In the case of the Nauvoo Lodge application, the Columbus Lodge, where Grand Master Abraham Jonas was a member, "recommended and vouched" for the Nauvoo Masons as "worthy and fit Master Masons."
However, with no known record of formal approval by the Columbus Lodge members, it is possible that this recommendation was issued solely at Jonas's personal discretion, reflecting his individual support rather than an official endorsement by the entire lodge.
- John C. Bennett provides Abraham Jonas statement of recommendation of the Columbus Lodge, No. 6.
[35]↩︎
On October 15, 1841, Abraham Jonas, Grand Master of the Illinois Grand Lodge, authorized George Miller, a Church member and Freemason, to establish a lodge in Nauvoo, writing, “I, Abraham Jonas, Grand Master of the said Grand Lodge of Illinois, do hereby . . . Grant this dispensation hereby authorizing and empowering . . . George Miller . . . to form and open a lodge after the manner of Ancient Masons.”
Ten days later, Jonas officially granted this dispensation under the Grand Lodge's special authority, as noted in the document: “Whereas lodges of masons in the recess of the Grand Lodge of the State of Illinois can be formed under its jurisdiction by special dispensation only.”
During this period, such dispensations became common in Illinois. Following the 1841 annual meeting, Nauvoo was one of eight new lodge dispensations granted by Jonas, reflecting the growing interest in Freemasonry across the state.
- John C. Bennett provides copy of dispensation by Abraham Jonas authorizing establishment of the Nauvoo Masonic Lodge.
- Abraham Jonas creates eight lodges under dispensation following the October 1841 Grand Lodge of Illinois meeting.
[36]↩︎
After a brief meeting held the previous day, the Nauvoo Masonic Lodge convened on December 30, 1841, with the following members in attendance:
George Miller as Worshipful Master; Hyrum Smith serving as Senior Warden pro tempore; L.N. Scovil as Junior Warden; John C. Bennett as Secretary; Charles Allen as Senior Deacon; H.C. Kimball as Junior Deacon; with Wm. Felshaw and Hiram Clark as Stewards; S. Rolfe as Tyler; and members including Wm. Vanansdall, Joshua Smith, John Smith, Lyman Leonard, C. Williams, John Patten, Noah Rogers, Samuel Henderson, Elijah Fordham, and Asahel Perry. John Smith was appointed Treasurer pro tempore, and the lodge was formally opened in the Entered Apprentice Degree.
- John C. Bennett's minutes record that the Nauvoo Masonic Lodge holds its first meeting and several, including Joseph Smith, request initiation.
[37]↩︎
In December 1841, Joseph Smith requested initiation into the Nauvoo Masonic Lodge, joined by Brigham Young, Sidney Rigdon, Wilford Woodruff, John Taylor, Orson Pratt, and several other Church leaders and members.
- John C. Bennett's minutes record that the Nauvoo Masonic Lodge holds its first meeting and several, including Joseph Smith, request initiation.
- William Clayton recorded the minutes of the December 30, 1841 Nauvoo Masonic Lodge meeting.
[38]↩︎
John C. Bennett accused Joseph Smith and others of violating Masonic regulations by being initiated into the Masonic Order before the official installation of the Nauvoo Lodge in March 1842. Bennett asserted that four of the five initiates were re-initiated in March to create a public record that suggested adherence to Masonic rules. Evidence from Minute Book 1, where pages appear to have been removed and possibly rewritten, supports this claim, hinting at an attempt to obscure the pre-March initiation.
Additional circumstantial evidence includes Joseph Smith’s journal entry from January 6, 1842, which references the anticipated restoration of the "ancient ^order" in the Nauvoo Temple. On the same day, Brigham Young recorded a journal entry in what appears to be a Masonic Royal Arch cipher, interpreted by historians to read, "I was taken into the lodge." This unique ciphered note aligns with Bennett’s accusation of early initiation.
[39]↩︎
The timeline for when Joseph Smith developed his explanations for the Book of Abraham is uncertain, though the dates of their publication are known. On March 1, 1842, the Times and Seasons published the Book of Abraham text. Then, on March 15, 1842, it published explanations for Facsimile 2 and Figure 3, which include temple-themed content.
[40]↩︎
William Clayton recorded Joseph Smith explaining that the "grand key word" was the first word spoken by Adam, described as a word of supplication. According to Joseph, Adam discovered this word through the Urim and Thummim, and it serves as the key by which "the heavens is opened."
- William Clayton records Joseph Smith's description of the grand key words of the priesthood.
[41]↩︎
On March 15, 1842, Grand Master Abraham Jonas issued a "special dispensation" that allowed Joseph Smith and Sidney Rigdon to be admitted to the Nauvoo Masonic Lodge, contingent upon receiving unanimous support from the Lodge members. Joseph and Sidney underwent the standard degree ceremonies, being initiated as Entered Apprentice Masons that evening.
Willard Richards documented the day’s events in Joseph Smith's journal:
Tuesday 15 Officiated as grand Chaplin at the Installation of the Nauvoo Lodge of Free Masons, on At the Grove, near the Temple. Grand Master [Abraham] Jonas being present. A Large number of people assembled on the occasion, the day was exceedingly fine, all things were done in order, and universal satisfaction manifested.
[42]↩︎
Following their initiation as Entered Apprentice Masons on the evening of March 15, Joseph Smith and Sidney Rigdon were advanced to the degrees of Fellow Craft and Master Mason the next day. On March 16, Willard Richards recorded that Joseph "continued with the Lodge," which, according to the Lodge minutes, indicates that Joseph and Sidney were passed to the Fellow Craft degree and raised to the degree of Master Mason.
- John C. Bennett notes Joseph and Sidney becoming Fellow Craft and Mason Masons.
- Willard Richards indicates Joseph continued association with the Masonic Lodge.
[43]↩︎
Eliza R. Snow recorded that on March 17, 1842, a piece of paper bearing Masonic language was found in an open Bible in the room used by the Relief Society. She transcribed this note onto the front of the Relief Society Minutes book:
O, Lord! help our widows, and fatherless children! So mote it be. Amen. With the sword, and the word of truth, defend thou them. So mote it be. Amen.
- Eliza R. Snow copies contents of a scrap of paper in an unknown hand found prior to a Relief Society meeting and containing Masonic language.
- A poem by an unknown author on the craft of masonry uses "so mote it be."
[44]↩︎
In an epistle to the Relief Society, Joseph Smith emphasized the importance of keeping confidences, drawing upon Freemasonry for context. He remarked that he would gauge whether the sisters were "good masons" and "sufficiently skill’d in Masonry as to keep a secret" based on their discretion in safeguarding the confidences shared in his letter.
On another occasion, Joseph advised that the Relief Society should grow "by degrees," with careful consideration of each potential member's character. While he may have been alluding to Masonic "degrees," the Relief Society itself never adopted a concept of degrees.
- Joseph Smith advises the Relief Society to "grow up by degrees" by examining each candidate for membership carefully.
- In an epistle to the Relief Society, Joseph Smith cites Masonry as an organization whose members know how to keep secrets.
[45]↩︎
Joseph Smith taught that there are "certain key words & signs belonging to the priesthood which must be observed in order to obtain the blessings."
One example of a "key word" is the "new name" mentioned in Revelation 2:17 and Doctrine and Covenants 130:11, while an example of a "sign" is the upraised right arm, which is raised to the square. This gesture, used during baptism, was described by George F. Richards as symbolizing a covenant of obedience to God’s commandments, and Joseph Smith also referred to it as a "sign of command."
Joseph further explained that there are "ordinances & signs which God ordained for man to receive a celestial glory." Eliza R. Snow recorded him saying that receiving the "keys" in the temple would empower individuals to "be able to detect everything false."
Early Christian traditions similarly attributed meanings to signs, particularly in rites like baptism, and some recounted how Satan sought to deceive Adam and Eve through counterfeits, emphasizing the importance of these sacred symbols.
[46]↩︎
On May 1, 1842, Joseph Smith delivered a sermon in the grove, highlighting the significance of the keys the Saints would soon receive in the temple. He explained that these keys included "certain signs and words by which false spirits and personages may be detected from true," adding that these sacred elements could only be revealed to the Elders once the temple was completed. Joseph emphasized that there are "signs in heaven, earth, and hell," and that the Elders must understand them all to be endowed with power, complete their work, and avoid deception. He taught that while the devil may know many signs, he does not know the "sign of the Son of Man, or Jesus." Joseph concluded that no one can truly claim to know God until they have handled something sacred, which could only occur in the Holiest of Holies.
- Willard Richard's Reports on Joseph Smith's Discourse from May 1, 1842.
[47]↩︎
On May 4, 1842, Joseph Smith spent the day instructing key Church members in "the principles and order of the priesthood," performing washings, anointings, and endowments, and imparting the "keys" of the Aaronic and Melchizedek Priesthoods.
Lucius Scovil, a Nauvoo Lodge officer and longtime Mason, recalled helping Joseph prepare a room for these endowments, which were given to nine trusted men, all Freemasons and Church members. The nine included James Adams, Hyrum Smith, Brigham Young, Willard Richards, Heber C. Kimball, William Law, William Marks, George Miller, and Newell K. Whitney. Many of these men had joined Masonry well before coming to Nauvoo, with Adams having served as Deputy Grand Master of the Illinois Grand Lodge.
[48]↩︎
In a May 4, 1842 letter, Illinois Grand Master Abraham Jonas cautioned Nauvoo Worshipful Master George Miller that the Nauvoo Lodge was "regarded by some, with some mistrust," emphasizing the need for strict adherence to the "ancient land Marks."
These "land Marks" refer to the foundational regulations governing Masonic lodges, including requirements that members uphold good character. Jonas also expressed concern about John C. Bennett, whom he described as "an expelled Mason" and a "very bad man."
- Abraham Jonas writes George Miller about others' mistrust of Nauvoo Masonic Lodge.
- Joseph King states that he was told that John C. Bennett was expelled from an Ohio Masonic Lodge.
[49]↩︎
On 11 May 1842, the First Presidency, the Twelve, and the Bishops of the Church signed the following notice:
The Subscribers, members of the First Presidency of the church of Jesus christ of Latter Day Saints, withdraw the hand of fellowship from Gen. John C. Bennet, as a christian, he having been labored with from time to time, To persuade him to amend his conduct, apparently to no good effect.
- Joseph and other Church leaders withdraw hand of fellowship from John C. Bennett.
[50]↩︎
After some months of deliberation, John C. Bennett was officially expelled from the Nauvoo Lodge on August 8, 1842 on a list of charges including seduction, adultery, lying, perjury, embezzlement, and illicit intercourse with a Master Masons's wife.
- William Clayton's Nauvoo Lodge minutes outline charges for which John C. Bennett was officially expelled.
[51]↩︎
In a letter to Parley P. Pratt, Heber C. Kimball cited Joseph Smith’s teaching that "masonry was taken from priesthood but has become degenerated, but many things are perfect." Kimball further clarified that while Freemasonry contained occasional elements of truth, he believed the temple ordinances offered "the real thing."
Benjamin Johnson also recalled Joseph teaching that “Freemasonry, as at present, was the apostate endowments, as sectarian religion was the apostate religion,” suggesting that Freemasonry retained fragments of ancient truths now fully restored in the temple. Anne Eliza Young, an estranged ex-wife of Brigham Young, claimed that Brigham described the endowment as "celestial masonry," though no other sources confirm this statement.
[52]↩︎
Alluding to Joseph Smith's practice of plural marriage, Bennett charged Joseph Smith with the "attempted seduction of Nancy Rigdon, a Master Mason's daughter, and for the actual seduction of several Master Masons' wives."
- John C. Bennett charges Joseph Smith with "the actual seduction of several Master Masons' wives, sisters, and daughters."
[53]↩︎
John C. Bennett, former secretary of the Nauvoo Lodge, accused its officers of knowingly manipulating the Lodge minutes to conceal procedural violations. His primary allegations included that Joseph Smith and others were initiated before the Lodge’s official installation—a serious breach of Masonic rules—and that candidates were advanced too rapidly through Masonic degrees.
Regarding the first allegation, while indirect clues from the journals of Joseph Smith and Brigham Young support the claim of early initiation, no direct evidence confirms tampering in the two extant versions of the Lodge minutes. For the second point, records do indicate ten advancements in a single day—exceeding the usual maximum of nine.
Additionally, Bennett falsely claimed that sixty-three candidates were balloted simultaneously. Minute Book 1 does record a vote on forty-one petitions on February 3, 1842, a detail absent from Minute Book 2. The reason for this discrepancy remains unclear.
[54]↩︎
One notable irregularity in the Nauvoo Lodge minutes, which John C. Bennett did not address, involved the postdating of forty-four out of fifty-seven petitions in Minute Book 1 that had been received before the Lodge’s official installation on March 15, 1842. To correct this procedural issue, these earlier petitions were recorded as if they had been submitted on March 17.
Latter-day Saint historian Brady G. Winslow suggests that this postdating might have been done following advice from Abraham Jonas, the Illinois Grand Master, who may have been concerned that acknowledging these pre-installation petitions could lead to serious scrutiny of the Nauvoo Lodge’s operations. This adjustment in the records may have been a precautionary measure to align with Masonic regulations and avoid potential challenges to the Lodge’s legitimacy.
[55]↩︎
On August 6, 1842, Joseph Smith’s history notes, “Saturday 6th Went over the river to Montrose to witness the installation of the officers of the Rising Sun Lodge, Iowa in company with Col. Brewer Gen. [James] Adams &c.”
The establishment of this second Latter-day Saint-affiliated lodge in Montrose later proved significant, as it allowed Masonic rituals for Church members to continue even during the temporary suspension of the Nauvoo Lodge.
- On August 1842 James Adams accompanied Joseph Smith to participate in the installation of the Rising Sun Lodge in Montrose, Iowa.
[56]↩︎
In a letter dated July 30, 1842, Grand Master Abraham Jonas placed an injunction on the Nauvoo Lodge, stating, "Great irregularities have taken place… Therefore, I… decree that the Dispensation, granted to the said Nauvoo Lodge… is hereby suspended."
- The Nauvoo Lodge Minutes Book records Abraham Jonas' description of his reasons for placing an injunction against the Nauvoo Lodge, and how it might be remedied.
[57]↩︎
Concerns arose among other Illinois lodges regarding the rapid growth and the number of candidates initiated into the Nauvoo Lodge. Due to high demand for admission, the Nauvoo Lodge began meeting almost daily from April 8, 1842, as noted in the minutes: “Ordered that the lodge meet from day to day until the press of business is disposed of.” Between April 7 and August 11, the lodge met 103 times, with as many as nine degree advancements per day.
Despite these concerns, there is no evidence, aside from John C. Bennett’s case, indicating insufficient candidate quality. Historian James Bilderback suggests that criticisms about candidate standards likely stemmed from “public prejudice” against the Latter-day Saints in Nauvoo, rather than any actual deficiencies within the lodge itself.
[58]↩︎
According to the minutes of the Nauvoo Lodge, representatives were "commanded to produce the minutes of their proceedings . . . and to attend by their Representatives, the next meeting of the Grand Lodge" of Illinois. Two Nauvoo representatives, H. G. Sherwood and Lucius N. Scovil, attended this Grand Lodge meeting, later claiming to have brought their books and records for inspection.
However, Latter-day Saint historian Brady Winslow argues that the Nauvoo Lodge officers "did not take the lodge's records with them," likely out of concern that the Grand Lodge's Committee on Returns and Work would notice issues in Minute Book 2, including copied entries with some alterations.
[59]↩︎
According to retrospective accounts by Nauvoo Freemasons Lucius N. Scovil and H. G. Sherwood, Illinois Grand Master Abraham Jonas delivered a passionate speech defending the Nauvoo Lodge. He reportedly praised their records as "the fairest books and papers that he had ever saw brought from any Lodge," and described the Nauvoo members as "peaceable, quiet, and genteel." Jonas further remarked that if the Nauvoo Lodge members were not Mormons, their lodge would likely "stand the highest of any Lodge that had come to that Grand Lodge."
- Nauvoo Freemason H. G. Sherwood describes incidents of unfair treatment the Latter-day Saints received from the Illinois Grand Lodge in refusing a charter for their Lodge.
- Nauvoo Freemason Lucius N. Scovil describes incidents of unfair treatment the Latter-day Saints received from the Illinois Grand Lodge in refusing a charter for their Lodge.
[60]↩︎
According to the Nauvoo Lodge Minute Book, a special committee was directed to "repair to Nauvoo and there, by examination of persons and papers diligently to enquire into certain alleged irregularities or misconduct of Nauvoo Lodge U.D." This mandate reflected concerns from the Grand Lodge, prompting an investigation into the procedural and operational practices of the Nauvoo Lodge to address suspicions of misconduct or irregularities.
- The Nauvoo Masonic Lodge minutes reports that Illinois Grand Master Meredith Helm lifted the injunction against the Nauvoo lodge.
[61]↩︎
In November 1842, Illinois Grand Master Meredith Helm cleared the Nauvoo Lodge of major wrongdoing, stating that "the principal charges against said Lodge are entirely groundless" and that any "irregularities in the work of said Lodge" resulted more from "an error in judgment rather than of intention."
Historian James Bilderback observed that the Grand Lodge of Illinois generally showed leniency toward Masonic violations among its lodges but suggested that, in the case of the Nauvoo Lodge, public prejudice likely influenced the harsher scrutiny it faced, overriding typical standards of fairness.
[62]↩︎
Latter-day Saint historian Brady Winslow observed that following the second revocation of the Nauvoo Lodge's dispensation, Nauvoo Freemasons' decision to withhold access to their minute books "backfired." Winslow argued that by altering the minute book and refusing to present their records before the Grand Lodge of Illinois in 1842 and 1843, the Nauvoo Lodge implicitly admitted to irregularities, inadvertently supporting John C. Bennett’s broader concerns, if not his specific accusations.
Masonic historian Joseph E. Marcombe suggested that the real source of prejudice against the Latter-day Saint lodges was not solely procedural issues, but rather a fear that Mormon Masons might become so numerous as to dominate the Illinois Grand Lodge. Marcombe noted that the controversies over specific violations were insufficient to justify the harsh response and were instead used as a cover for underlying social, political, and religious tensions that the Grand Lodge preferred to keep out of official discussions.
[63]↩︎
On October 2, 1843, the Illinois Grand Lodge elected M.W. Alexander Dunlap of Jacksonville as the new Grand Master, replacing outgoing Grand Master Meredith Helm. The official record noted, "The Grand Lodge . . . went into an election, resulting in the election of M. W. Alexander Dunlap, of Jacksonville, G. M."
- The election results of the Illinois Grand Lodge replaced outgoing Grand Master Meredith Helm with Alexander Dunlap.
[64]↩︎
The published minutes of the October 2, 1843, Illinois Grand Lodge meeting record that dispensations for Latter-day Saint lodges—including the Helm, Nye, and Keokuk lodges—were revoked. Additionally, the Rising Sun Lodge, which had previously received a charter, had its charter revoked. Following these decisions, the minutes note that "Bro. Past Grand Master Helm and Bro. Chittenden asked and obtained leave of absence during the remainder of the session."
The timing of their departure suggests that Helm and Chittenden may have disagreed with the Grand Lodge's actions against these Latter-day Saint lodges, possibly signaling a silent protest or dissent regarding the severity of the measures taken.
- The Illinois Masonic Grand Lodge committee reached various resolutions.
[65]↩︎
In The History of the Saints, John C. Bennett devoted just over three pages of text and two pages of illustrations to describing the supposed rites of the endowment, which he referred to as the "Order Lodge." However, because Bennett was excommunicated before he ever received his endowment his portrayal lacks firsthand knowledge and results in an innaccurate description.
- John C. Bennett writes an exposé including purported details of Nauvoo temple rites.
[66]↩︎
On November 2, 1843, Hyrum Smith addressed the Nauvoo Lodge. Hyrum argued that they would be "justified masonically" by the Grand Lodge of the United States in continuing their work until they could present a formal appeal to a higher Masonic authority regarding the Illinois Grand Lodge’s decision.
The members of the Nauvoo Lodge responded to Hyrum's call with a unanimous vote in favor of resuming their activities, signaling collective support for his stance.
- The Nauvoo Lodge unanimously votes to stay active.
[67]↩︎
The minutes of the Nauvoo Masonic Lodge provide a detailed account of the grandeur surrounding the dedication of the "New Masonic Hall." Hyrum Smith reflected on the event, noting, "During the whole of the ceremony the most perfect harmony, and universal good feeling prevailed."
Although a "holy indignation" arose when discussing the oppression and mistreatment from the Grand Lodge, the atmosphere was marked by "universal expression of forgiveness." Hyrum expressed hope that, should their oppressors "take off the iron yoke and treat us as members of the family of mankind," they would be accepted as "brethren of the same noble fraternity" within the Masonic institution.
- William Clayton says that the New Masonic Hall dedication brought positive feelings to the lodge.
[68]↩︎
Prominent Latter-day Saint leader Zina D. H. Young recorded that Joseph Smith used a Masonic sign of distress moments before his death at Carthage, saying, “I am the daughter of a Master Mason, who, when leaping from the windows of Carthage jail pierced with bullets, made the Masonic sign of distress; but, gentlemen…those signs were not heeded except by the God of heaven.”
Similarly, Wilford Woodruff recorded Brigham Young’s statement that “Joseph & Hyrum Smith were Master Masons and they were put to death by masons or through their instigation,” noting that Joseph “gave the sign of distress” just before he was shot. Brigham claimed that representatives from various Masonic lodges were present to ensure the execution, suggesting that the brothers’ Masonic affiliations did not shield them from hostility within certain Masonic circles.
- Zina D. Young remembers that Joseph Smith "made the Masonic sign of distress" prior to his death at Carthage.
- Wilford Woodruff remembers Brigham Young saying that Joseph Smith gave the Masonic sign of distress at Carthage.
[69]↩︎
In October 1844, the Illinois Grand Lodge formally severed ties with the Latter-day Saint lodges. This action was taken because the Nauvoo lodges were said to have treated the revocation of their dispensations "with contempt," offering a "positive refusal" to the Grand Lodge's directive and expressing "a determination…to continue their work." As a result, the Grand Lodge declared all activities of these lodges invalid, or "clandestine," officially withdrawing fellowship and deeming any ongoing Masonic work by these lodges unauthorized.
- The Illinois Masonic Grand Lodge committee reached various resolutions.
[70]↩︎
Entries in the Nauvoo Masonic Lodge Minute Book indicate that on February 7, 1846, just three days after the first group of Latter-day Saints began their exodus from Nauvoo, the Lodge held a meeting in which two individuals were "raised" to the third and final Blue Lodge degree of "Master Mason." This event suggests that despite the upheaval and preparations for departure, some Masonic activities continued among the remaining members in Nauvoo.
- Two individuals raised at Nauvoo Masonic Lodge.
[71]↩︎
The name "Freemason" originates from the historical guilds of stonemasons, particularly in the Middle Ages. These guilds, known as Freemasons, were composed of skilled workers who traveled the country, seeking work on grand cathedrals and other structures. The term "free" in "Freemason" likely referred to their ability to move freely, unlike bound serfs or apprentices.
Historian Dana Luciano explains that "the mythology embraced by Masonic tradition . . . reaches back more than 5,000 years to encompass the architect of Solomon's Temple."
- Dana Luciano traces the evolution of American perception of Freemasonry from a mocked fraternity in the 18th century to a subject of diverse conspiracy theories in the 20th and 21st centuries.
- Masonic website discusses the origins of the name Freemason.
[72]↩︎
The working tools of stonemasons, such as the square, compasses, level, plumb rule, and trowel, are central to Masonic symbolism. Each tool carries moral significance. For instance, the square symbolizes virtue and moral rule, while the trowel represents the power to bind men together.
- Scottish Rite Blog describes the symbolic tools of Freemasonry.
[73]↩︎
The Masonic historian Albert G. Mackey explained in his Lexicon of Freemasonry that "the word 'free,' in connection with 'Mason,' originally signified that the person so called was free of the company or guild of incorporated Masons."
- Albert G. Mackey explains the origin of the name "Freemason."
[74]↩︎
Masonic historian Mark A. Tabbert identified three major themes running through Freemasonry: religion (wisdom), stonemasonry (strength), and Enlightenment (beauty). These elements provided a foundational framework for Freemasonry's development in the early 1700s.
The website Masonzone.com explains:
Freemasonry stands on the sturdy foundation of three pillars—Brotherly Love, Relief, and Truth. Brotherly Love fosters an environment of camaraderie and mutual respect among members. Relief extends the Masonic hand of charity to those in need, emphasizing the importance of helping others. Truth, the third pillar, underscores the commitment to honesty, integrity, and the pursuit of knowledge as key elements of personal and Masonic growth.
- A Freemason website reviews the core teachings and ideals of Freemasonry.
- Masonic historian Mark A. Tabbert describes how the symbolism of the temple became important to Freemasonry.
[75]↩︎
Masonic historian W. Kirk McNulty clarified that Freemasonry is not a religion, despite often being seen this way. He explained:
Many critics of Freemasonry have long maintained that the Order is a religion. In fact, although Freemasonry is by tradition a society of religious men, it is categorically not a religion. It has no theology; it offers no sacraments; and it does not claim to ensure, or offer a way to achieve, salvation after death.
McNulty noted that while Freemasonry’s teachings may have a spiritual side, each member is encouraged to apply the teachings within the framework of their own personal faith.
- Masonic scholar W. Kirk MacNulty affirms that Freemasonry is not a religion.
[76]↩︎
Masonic teachings and rituals are filled with quotations and allusions to the Bible, drawing heavily on the history and symbolism of Solomon's Temple. One American Freemason, trying to clarify the role of scripture in Masonry, wrote a 300-page book to help non-Masons understand the centrality of the Bible in Masonic practice.
He explained, "I wanted to write something that non-Masons can read and see how central the Scriptures are to Masonry. Too often people only hear from uninformed non-Masons, so do not realize how focused on God we are. Lodge is not church, but it is a place where we try to strengthen every Mason's faith in God."
- In his book, Robert J. F. Elsner aims to guide Masons in biblical understanding, link Masonic rituals to their meanings, and deepen faith and knowledge in both Masons and non-Masons.
[77]↩︎
An early exposé of Freemasonry, published in 1766, claimed that "the mysteries of Masonry . . . are nothing more than those of the Christian religion."
Modern historians similarly acknowledge Christian roots in some of Masonry's teachings. They note that the oldest Masonic documents are "explicitly Christian," advising members to serve God, the (Roman Catholic) Church, their Master, and fellow lodge members.
- Bérage asserts that the mysteries of Masonry are intrinsically tied to the tenets of the Christian religion.
- J. Snoek and H. Bogdan conclude that early Masonic documents are "explicitly Christian."
[78]↩︎
Eminent Masonic historian Albert Pike explored the symbolism of the compass and square as rooted in the writings of Hermetic philosophers.
He noted that "the compasses are used to describe circles…a fit symbol of the sky, the heavens," while "the square is a fit symbol of earth," representing the union of heaven and earth.
- Pike explains that the compass and square are ancient symbols and represent the dual nature of the universe and humanity, encompassing both spiritual and material aspects.
[79]↩︎
According to Masonic historian Mark Tabbert, the British Enlightenment of the seventeenth and eighteenth centuries significantly shaped Freemasonry's symbolic rituals, its appreciation for beauty, and its focus on the pursuit of truth.
- Masonic historian Mark A. Tabbert describes how the Enlightenment influenced Freemasonry.
[80]↩︎
The claim that Masons worship the devil originated with a nineteenth-century hoax by Léo Taxil, who later admitted he fabricated the story as a joke. He falsely accused Albert Pike of promoting Satanism and invented a fictitious Masonic order, the Palladists, supposedly practicing Luciferian rites. In 1897, Taxil publicly confessed to the hoax, revealing it was all a profitable prank, not based on any real Masonic practice.
- Arthur Waite revealed that Léo Taxil's claims about Albert Pike and Masonry were based on plagiarized material from Casanova's memoirs, not Masonic sources.
- Léo Taxil confesses that the the links between Freemasonry and Satanism were an elaborate hoax he created.
[81]↩︎
In Conspiracy Theories in American History, Dana Luciano observes that during the eighteenth century, American Freemasons were "the target of mockery more than sustained investigation." However, suspicion toward Freemasons grew during the anti-Masonic movement of the early nineteenth century. Today, Luciano notes that "Christian conspiracy theorists in particular continue to contend that the group's agenda is both anti-Christian and antidemocratic."
- Dana Luciano traces the evolution of American perception of Freemasonry from a mocked fraternity in the 18th century to a subject of diverse conspiracy theories in the 20th and 21st centuries.
[82]↩︎
Masonic historian W. Kirk MacNulty has attributed these controversies to "the product of misinformation and wild speculation," stating that many such beliefs are rooted in misinterpretation rather than fact.
- Masonic scholar W. Kirk MacNulty debunks conspiracy theories about Freemasonry.
[83]↩︎
Dana Luciano noted, "The history of Freemasonry can be difficult to trace, in part because many of the sources available are markedly biased."
She further explained that, despite the remaining uncertainties, "most historians . . . understand the fraternal order of Freemasons to have emerged in Britain in the early eighteenth century."
- Dana Luciano traces the evolution of American perception of Freemasonry from a mocked fraternity in the 18th century to a subject of diverse conspiracy theories in the 20th and 21st centuries.
[84]↩︎
Historian Mark A. Tabbert has written how "The three disparate elements—religion (wisdom), stonemasons (strength) and Enlightenment (beauty)—provided a framework for Freemasonry to develop in the early 1700s. The biblical story of King Solomon's Temple, described in 1 Kings and 2 Chronicles, united these elements. Within a lodge, men of differing faiths accepted the Temple as a symbol from which respect and brotherly love could grow."
- Scholarly discussion of King Solomon in Freemason myths.
[85]↩︎
Albert G. Mackey wrote in An Encyclopaedia of Freemasonry and Its Kindred Sciences that "all the legends of Freemasonry are more or less allegorical, and whatever truth there may be in some of them in a historical point of view, it is only as allegories or legendary symbols that they are of importance."
- Albert G. Mackey writes on the allegorical nature of Masonic symbols.
[86]↩︎
On December 29–30, 1841, the first meeting of the Nauvoo Masonic Lodge was held, and Joseph submitted a petition to join the lodge. It wasn't until March 15, 1842, that Joseph became a member.
[87]↩︎
Latter-day Saint historian Richard L. Bushman notes that after the Nauvoo lodge was established, many Mormons joined, including eleven of the Twelve Apostles. By October 1842, the Nauvoo lodge’s 253 members exceeded the combined membership of all other Illinois lodges, which totaled 227. Over the following year, the Saints organized four more lodges. In April 1844, they dedicated the Nauvoo Masonic Hall, which became the city’s finest completed building.
- Latter-day Saint historian Richard L. Bushman summarizes continued attention given to Freemasonry, even after the Nauvoo temple endowment was given to the Saints.
[88]↩︎
Joseph administered the endowment for the first time on May 4, 1842, to a small group of Latter-day Saint men.
- Joseph administers the endowment for the first time.
- Willard Richards summarizes details of the first endowment ceremony in Joseph's manuscript history of the Church.
[89]↩︎
Heber C. Kimball, a Freemason who received the first endowment on May 4, 1842, told Parley P. Pratt in a letter dated June 17, 1842, that there was a "similarity" between some of the elements in the endowment and Masonic rituals.
- Heber C. Kimball writes to Parley P. Pratt that "there is a similarity of priesthood in Masonry."
[90]↩︎
The Church History Topics article on Masonry states that "historical sources do not explain Joseph Smith’s motives for joining" Freemasonry.
- The Church article on Masonry, including a description possible motivations for Joseph Smith's becoming a Mason.
[91]↩︎
Hyrum Smith was a member of Mount Moriah Lodge No. 112 in Palmyra before he was a member of the Nauvoo Lodge.
Some speculate that Joseph Smith Sr. was also a Mason due to records of a "Joseph Smith" joining the Masonic lodge in Canandaigua, New York. However, historian Dan Vogel found evidence of nine individuals named Joseph Smith in the county where the Smith family lived, making this connection uncertain. This lodge would not have been the closest one to his home either.
- John C. Bennett's minutes record that Hyrum was previously made a Freemason in Palmyra.
- Dan Vogel summarizes evidence relating to Smith family involvement in Freemasonry in New York.
[92]↩︎
Elder Franklin D. Richards suggested that Joseph "was aware that there were some things about Masonry which had come down from the beginning and he desired to know what they were, hence the Lodge." Richards added that while Freemasons acknowledged some knowledge had been "lost," Joseph inquired of the Lord and received the "true Masonry" now present in Latter-day Saint temples.
- Rudger Clawson cites Franklin D. Richards as saying that Joseph Smith sought to know missing keys of Masonry.
- Franklin D. Richards reports his discourse, saying that Joseph asked the Lord to restore that which was lost from Masonry.
[93]↩︎
Latter-day Saint historian Glen M. Leonard noted that Joseph Smith "would have understood that Freemasonry held values cherished by religious persons of every faith."
The 1734 Constitutions of the Free-Masons by James Anderson said how "A Mason is oblig’d by his Tenure, to obey the moral Law; and if he rightly understands the Art, he will never be a stupid Atheist, nor an irreligious Libertine."
- James Anderson's Constitution specified that Masons were obliged only "to that Religion in which all Men agree."
- Glen M. Leonard expresses the view that Joseph Smith "would have understood that Freemasonry held values cherished by religious persons of every faith."
[94]↩︎
In 1843, Joseph Fielding described Freemasonry as a "stepping stone" that helped prepare the Saints to understand temple principles and covenants. Latter-day Saint scholar Jeffrey M. Bradshaw noted that Masonic participation allowed the Brethren to "become familiar with symbols and forms they would later encounter in the Nauvoo temple."
These included ritual terms, language, handclasps, and gestures, as well as broader patterns, such as the use of repetition and question-and-answer formats as teaching tools.
- Joseph Fielding identifies Freemasonry as a stepping stone to higher understanding of priesthood.
- Jeffrey M. Bradshaw describes some of the reasons Joseph Smith may have been interested in Freemasonry.
[95]↩︎
John Quincy Adams recorded a version of this commitment, in which Masons swore, "should I ever see that sign [the grand hailing sign of distress] or hear the word accompanying it, and the person who gave it appearing to be in distress, I will fly to his relief at the risk of my life, should there be a greater probability of saving his life than losing my own."
Several individuals later testified that Joseph Smith used this Masonic distress signal just before being shot at Carthage, likely directed at any Freemasons within the mob. Zina D. H. Young, for example, recalled that Joseph "made the Masonic sign of distress; but...those signs were not heeded except by the God of heaven." Similarly, Wilford Woodruff noted Brigham Young's statement that Joseph "gave the sign of distress & he was shot by masons."
[96]↩︎
Scholars, both Masonic and non-Masonic, as well as Latter-day Saint and non-Latter-day Saint, have noted similarities between the Nauvoo Temple endowment and Freemasonry. In 1947, Latter-day Saint historian E. Cecil McGavin stated, "We frankly admit that there are a few similarities in the ritual of the Mormons and the Masons."
In 1977, historian D. Michael Quinn observed, "Joseph Smith’s initiation as a Master Mason in 1842 may indeed have acted as a catalyst for him to seek further revelation about the ceremonies that Masons claimed came from the Temple of Solomon," adding that "it is possible that Masonic phraseology influenced the development of the wording used to teach the sacred elements of the LDS endowment."
According to Latter-day Saint scholar Eugene Seaich:
It is particularly noteworthy that of all the extensive Masonic ritual, which occupies more than two hundred double-columned pages in Richardson's Monitor of Freemasonry, the Prophet accepted as genuine only that which might fill a single page in the same format, even correcting it in major points.
[97]↩︎
Many elements of the Latter-day Saint temple ceremony have parallels in the Old Testament. These include washings and anointings as part of priestly consecration (Exodus 29:4–7; Leviticus 8:6, 12), sacred clothing worn by priests for their service (Exodus 28:2–43; Leviticus 16:4), and the use of a veil to separate the Holy Place from the Holy of Holies (Exodus 26:33; 2 Chronicles 3:14).
Covenant-making, central to ancient Israelite worship, is also reflected in the Latter-day Saint temple (Exodus 19:5–8). Like the Tabernacle and Temple of Solomon, temples are sacred spaces where God’s presence is sought (Exodus 25:8; 1 Kings 8:10–11). Symbolism, such as priesthood authority (Exodus 40:12–15; Numbers 18:1–7), the principle of sacrifice (Leviticus 1–7; Numbers 15), and other spiritual representations, further aligns with practices described in the Old Testament.
[98]↩︎
Latter-day Saint scholar Stephen O. Smoot has highlighted the temple themes are present in the Book of Abraham, including: "Abraham [seeking] to become a high priest, the interplay between theophany and covenant, and Abraham building altars and dedicating sacred space as he sojourns into Canaan."
Smoot also observed that the dramatic opening of the Book of Abraham takes place in a ritual setting.
B. H. Roberts suggested that "the beginnings of God's revelation to [Joseph] of endowment ceremonies began with his getting possession of the Book of Abraham, in the form of the Egyptian papyrus manuscript." Facsimile 2 of the Book of Abraham incorporates temple-related elements, linking it to sacred teachings and practices.
[99]↩︎
Heber C. Kimball wrote in a letter to Parley P. Pratt that "there is a similarity [between] priesthood and Masonry. Brother Joseph says Masonry was taken from priesthood but has become degenerated, but many things are perfect" (spelling standardized).
Joseph Fielding similarly noted, "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 and rejoice in it."
- Heber C. Kimball writes to Parley P. Pratt that "there is a similarity of priesthood in Masonry."
- Joseph Fielding identifies Freemasonry as a stepping stone to higher understanding of priesthood.
[100]↩︎
Historian David J. Buerger noted, "Three elements of the Nauvoo temple endowment and its contemporary Masonic ritual resemble each other to a very marked degree and are sometimes identical. These are the tokens, signs, and penalties." Buerger concluded:
This pattern of resemblances provides strong indications that Joseph Smith drew on the Masonic rites in shaping the temple endowment, and specifically borrowed the tokens, signs, and penalties. The creation and fall narrative, the content of the major covenants, and the washing and anointings have no parallel in Masonry. Thus, the temple ceremony cannot be explained as wholesale borrowing from Masonry; neither can it be explained as completely unrelated to Masonry.
Latter-day Saint scholar Jeffrey M. Bradshaw concluded that "similarities in some ritual gestures and language patterns are among the most important elements of Freemasonry that may have served as a catalyst for the Prophet to receive revelation about similar elements in temple ordinances."
- Jeffrey M. Bradshaw concludes that ritual gestures and language patterns are among the most important shared elements between Freemasonry and the temple.
- David John Buerger writes on similarities between the Nauvoo Temple Endowment and Masonry.
[101]↩︎
The Church, on its website, describes how "during the [endowment] ordinance, events that are part of the plan of salvation are presented. They include the Creation of the world, the Fall of Adam and Eve, the Atonement of Jesus Christ, the Apostasy, and the Restoration."
Latter-day Saint historian Gilbert W. Scharffs has noted how these and many other elements of the temple endowment are missing in Freemasonry. He concludes:
Latter-day Saint and Masonic ritual have a common point of reference in Solomon's Temple that came to light in Nauvoo. However, the Mormon rites took a completely different direction based on the fact that LDS temple rituals began to emerge from the Church's beginnings. Furthermore, Mormon ritual is based on many other happenings in the Old and New Testaments of the Bible and on events in the Western Hemisphere (as recorded in the Book of Mormon) which the Savior visited after his resurrection.
- The Church of Jesus Christ of Latter-day Saints defines the meaning of the endowment ordinance.
- Gilbert W. Scharffs discusses the differences between Freemasonry and the Endowment.
[102]↩︎
In 2009 Latter-day Saint Matthew B. Brown compiled a list of "a great many elements in the first three Masonic initiation ceremonies that have no connection whatever to Mormon ordinances." This includes specific officer roles, ceremonial tools like the rough ashlar and trestle board, and symbols like the letter "G" or the beehive, which have no direct connection to Latter-day Saint temple ordinances. Mythological and historical references, including Hiram Abiff’s murder, and inscriptions on Solomon’s pillars, are unique to Masonry. Additionally, practices like circumambulation, clapping, and the use of white gloves are distinct from Latter-day Saint temple rituals.
Freemasonry, on the other hand, does not detail teachings about the pre-mortal existence, creation, fall of Adam and Eve, and the redemption through Jesus Christ. Nor does it practice baptisms for the dead or seal couples in eternal marriages.
- Matthew B. Brown compiles a list of elements in the rites of Freemasonry that have no connection to temple ordinances.
[103]↩︎
Historian Steven C. Harper has noted that while the forms of the two rituals share similarities, their functions are different:
It is possible to discern differences in the functions (however similar in form) of Masonic and LDS temple ordinances. Masonic rituals use aprons, door-knockings, and unusual handshakes to foster brotherhood. Bonds are made between men, not between people and God. LDS temple ordinances endow believers with power to regain the presence of God as they make and keep covenants with him. The ritual is not the endowment of power itself. It may be that some ritual forms were adapted from Masonic traditions, but the endowment teaches a divine plan of creation, Fall, and redemption through Christ—promising those who covenant to keep God’s laws that they will gain power over the effects of the Fall.
- Steven C. Harper describes the similarities and differences between the endowment and Masonry.
[104]↩︎
As Heber C. Kimball, a Nauvoo apostle and longtime Mason, described it: “They [Freemasons] have now and then a thing that is correct, but we have the real thing.”
Similarly, Latter-day Saint scholar Bradshaw concluded that “with some important exceptions, the relationship of Masonic rites to temple ordinances is mostly a comparison of contrasts.”
- Heber C. Kimball attributes Freemasonry to Solomon and David and Church possesses true Masonry.
- Jeffrey M. Bradshaw concludes that Latter-day Saint temple ordinances are more closely related to biblical and ancient sources than to Freemasonry.
[105]↩︎
William Morgan, in his 1826 exposé titled Illustrations of Masonry, recounts the oaths and penalties that Freemasons agree to at varying degrees within Masonry.
. . . binding myself under no less penalty, than to have my throat cut across, my tongue torn out by the roots, and my body buried in the rough sands of the sea at low water mark. . .
. . . binding myself under no less penalty than to have my left breast torn open, and my heart and vitals taken from thence and thrown over my left shoulder and carried into the valley of Jehosaphat, there to become a prey to the wild beasts of the field and vultures of the air, if ever I should prove wilfully guilt of violating any part of this my solemn oath or obligation of a Fellow-Craft Mason;
. . . binding myself under no less penalty, than to have my body severed in two in the midst, and divided to the North and South, my bowels burnt to ashes in the centre, and the ashes scattered before the four winds of heaven, that there might not the least track of trace of remembrance remain among men or Masons of so vile and perjured a wretch as I should be, were I ever to prove wilfully guilty of violating any part of this my solemn oath or obligation of a Master Mason.
- William Morgan writes the oaths and penalties recited in rituals at different degrees of Masonry.
[106]↩︎
The Los Angeles Times reported that changes to the endowment in 1990 included removal of penalties for revealing temple secrets.
Authors Jerald and Sandra Tanner wrote about the similar violent oaths repeated in Masonry and the temple endowment.
- Jerald and Sandra Tanner claim that the temple penalties came from masonic penalties.
- Los Angeles Times reports on major changes to the temple endowment.
[107]↩︎
Joseph Smith rarely shared details of sacred events and doctrines publicly. For example, while some of his close associates provided accounts of the plates and the translation process, Joseph himself did not. When asked privately by his brother, he explained that “it was not intended to tell the world all the particulars of the coming forth of the Book of Mormon" and that "it was not expedient for him to relate these things.”
Brigham Young further noted that those who sat in Joseph’s "secret councils year after year… heard [him] say thousands of things that the people have never yet heard.” Concerning temple ordinances, none of the nine men who first received the Nauvoo endowment on May 4, 1842, recorded the experience, as Joseph had asked them not to.
Six weeks later, Heber C. Kimball wrote to Parley P. Pratt, who was absent from Nauvoo, saying that the group had received “some precious things through the Prophet on the priesthood that would cause your soul to rejoice.” However, he added, “I can not give them to you on paper for they are not to be written.”
[108]↩︎
Latter-day Saint historians Matthew McBride and James Goldberg noted that each section of the Doctrine and Covenants "answers pressing questions, reveals important truths, or gives practical guidance." They described these revelations as "the fruit of an ongoing dialogue between the Lord and His people."
- Matthew McBride and James Goldberg state that each section of the Doctrine and Covenants "answers pressing questions, reveals important truths, or gives practical guidance."
[109]↩︎
In a sermon on July 9, 1843, Joseph Smith emphasized an openness to truth, regardless of its source: “One [of] the grand fundamental principles of Mormonism [is] to receive truth, let it come from where it may.”
He continued, “If, as a skillful mechanic in taking a welding heat, I use a borax & alum &c—and succeed in welding you all together shall I not have attained a good object?”
- Joseph Smith embraces the role of a "skillful mechanic," welding truth from different sources together.
[110]↩︎
Some elements of the temple—such as signs, tokens, and specific language—closely resemble aspects of Masonic rites. According to both supportive and critical sources, these "keys" were what initially sparked Joseph Smith's curiosity about Freemasonry.
Horace H. Cummings recounted that his grandfather, a longtime Mason, said, "The Prophet explained many things about the rites that even Masons do not pretend to understand but which he made most clear and beautiful."
Cummings also noted that Joseph appeared "to understand some of the features of the ceremonies better than any Mason."
[111]↩︎
In June 1842, Elder Heber C. Kimball wrote to Elder Parley P. Pratt, noting a connection between the priesthood and Masonry: "thare is a similarity.of preast Hood in masonry. Br Joseph ses masonary was taken from preast Hood but has become degennated. but menny things are perfect."
- Heber C. Kimball writes to Parley P. Pratt that "there is a similarity of priesthood in Masonry."
[112]↩︎
Former assistant Church historian Richard E. Turley, Jr. explained:
Over the years, many researchers have asked me about similarities between the endowment introduced by the Prophet Joseph Smith and Freemasonry. I explain that Joseph adopted and adapted the popular pedagogical system of Freemasonry to teach eternal principles. Therefore, to truly understand what the Lord revealed to Joseph, researchers should focus on the differences between the endowment and Masonic rituals.
Joe Steve Swick III, a Latter-day Saint Freemason, adapted the Victorian saying “Something old, something new, something borrowed, something blue” to describe modern temple ordinances as “something old, something new, something borrowed, but all true."
Expanding on this idea, Jeffrey M. Bradshaw wrote that divine revelation and Joseph Smith’s exposure to Freemasonry are not competing sources for temple ordinances; instead, they work together as complementary influences, along with the Bible and other sources.
The Church's essay on Freemasonry added: "Joseph and his associates understood Masonry as an institution that preserved vestiges of ancient truth. They acknowledged parallels between Masonic rituals and the endowment but concluded, based on their experience with both, that the ordinance was divinely restored."
[113]↩︎
Latter-day Saint scripture says that God reveals truths to his children in ways that are comprehensible to their time and culture. For example, in 2 Nephi 31:3, Nephi explains how the Lord communicates with his people: "For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding." Similarly, the Lord says in D&C 1:24 that revelations are "given unto my servants in their weakness, after the manner of their language, that they might come to understanding."
This idea was echoed by Brigham Young, who taught:
I do not even believe that there is a single revelation, among the many God has given to the Church, that is perfect in its fulness. The revelations of God contain correct doctrine and principle, so far as they go; but it is impossible for the poor, weak, low, grovelling, sinful inhabitants of the earth to receive a revelation from the Almighty in all its perfections. He has to speak to us in a manner to meet the extent of our capacities.
Brigham went on to teach that "If an angel should come into this congregation, or visit any individual of it, and use the language he uses in heaven, what would we be benefitted? Not any, because we could not understand a word he said. When angels come to visit mortals, they have to condescend to and assume, more or less, the condition of mortals, they have to descend to our capacities in order to communicate with us."
- Brigham teaches that the Lord condescends to give revelations to people in ways they understand.
[114]↩︎
The website explains that "during the endowment ordinance, you will be invited to make certain covenants with God," including the Law of Obedience, the Law of Sacrifice, the Law of the Gospel, the Law of Chastity, and the Law of Consecration.
Brigham Young provided a definition of the endowment in an 1853 speech:
Your endowment is, to receive all those ordinances in the House of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of earth and hell.
- Brigham Young on the "Necessity of Building Temples."
- The Church of Jesus Christ of Latter-day Saints defines the meaning of the endowment ordinance.
[115]↩︎
Heber C. Kimball, for example, wrote to Parley P. Pratt how "Brother Joseph says Masonry was taken from priesthood but has become degenerated; but many things [in Masonry] are perfect" (spelling standardized).
Joseph Fielding viewed Masonry as "a stepping stone or preparation for something else," and referred to the temple endowment as "the true origin of Masonry."
Decades later, Franklin D. Richards taught that Freemasonry prompted Joseph Smith to inquire of the Lord, which led to the temple endowment:
Joseph, the Prophet, was aware that there were some things about Masonry which had come down from the beginning and he desired to know what they were, hence the lodge. The Masons admitted some keys of knowledge appertaining to Masonry were lost. Joseph enquired of the Lord concerning the matter and He revealed to the Prophet true Masonry, as we have it in our temples.
[116]↩︎
For example, in an April 1844 General Conference address, Hyrum Smith declared:
I cannot make a comparison between the house of God and any thing now in existence. Great things are to grow out of that house; there is a great and mighty power to grow out of it; there is an endowment; knowledge is power, we want knowledge; we have frequently difficulties with persons who profess to be Latter Day Saints; when the sacrament will be administered in the Lord's house, it will do away with a great deal of difficulty that is now in existence.
- Hyrum Smith states that the temple is incomparable, emphasizing its importance for granting power and knowledge, and its role in addressing church challenges.
[117]↩︎
The apron is in the archives of the Community of Christ. This photograph was published on the Joseph Smith Papers website.
- The Joseph Smith Papers publishes a photo of Joseph Smith's masonic apron.
[118]↩︎
Ancient Near Eastern kingship rituals often conferred divine sonship, a concept later extended in some Jewish traditions (e.g., at Qumran and Dura Europos) to all covenant-keepers through rites of royal priesthood, echoing Exodus 19:6. Jeffrey M. Bradshaw, a Latter-day Saint scholar, linked this to New Testament promises of shared divine rule (Rev. 3:21).
The Bible, and particularly Revelation, has themes like “kings and priests unto God.” In Joseph Smith's final sermon (June 16, 1844), he expounded Revelation 1:6’s temple significance. Similar language appears in Christian interpretations of Masonic rites, such as Salem Town’s “eighth degree."
[119]↩︎
While Masonic scholar Albert Pike traced the origins of the square and compass imagery to hermetic sources in the Middle Ages, more recent research suggests that these symbols date back to prehistoric times.
Latter-day Saint scholar Jeffrey M. Bradshaw notes that these symbols appear together on clothing, temple veils, and altar cloths across various traditions—including Jewish, Christian, and other ancient Near Eastern sources—as well as in unexpected places, such as ancient China.
- Pike explains that the compass and square are ancient symbols and represent the dual nature of the universe and humanity, encompassing both spiritual and material aspects.
- Jeffrey M. Bradshaw notes that the symbols of the compass and the square are found "in Jewish, Christian, and other sources from the ancient Near East, [and] also in unexpected places such as China."
[120]↩︎
The creation and Garden of Eden stories in Genesis 1–3 depict God creating the world and placing Adam and Eve in a paradise with commandments to follow. The tabernacle, described in Exodus 25–26, was a portable sanctuary built by the Israelites in the wilderness with detailed instructions given by God. Solomon’s temple, described in 1 Kings 6 and 8, was a permanent structure in Jerusalem built to house the Ark of the Covenant and serve as the center of Israelite worship.
[121]↩︎
According to the Church's website, part of the endowment includes a ritual drama about the creation and the fall of Adam and Eve:
During the ordinance, events that are part of the plan of salvation are presented. They include the Creation of the world, the Fall of Adam and Eve, the Atonement of Jesus Christ, the Apostasy, and the Restoration. You will also learn more about the way all people can return to the presence of the Lord.
- The Church of Jesus Christ of Latter-day Saints defines the meaning of the endowment ordinance.
[122]↩︎
According to Dana Luciano, "The mythology embraced by Masonic tradition . . . reaches back more than 5,000 years to encompass the architect of Solomon's Temple, Hiram [Abiff], who is said to have been murdered because he would not reveal the secrets of Masonry."
Mark Tabbert noted, "The biblical story of King Solomon's Temple, described in 1 Kings and 2 Chronicles, united these elements. Within a lodge, men of differing faiths accepted the Temple as a symbol from which respect and brotherly love could grow."
[123]↩︎
God’s covenant with Abraham includes promises of nationhood and blessing (Genesis 12:1-3), marked by the ritual of animal sacrifices (Genesis 15:9-18) and the sign of circumcision (Genesis 17:9-11).
The Sinai Covenant with Moses establishes the Israelites as God’s holy nation (Exodus 19:5-6), sealed through sacrifices and the sprinkling of blood (Exodus 24:3-8) and reaffirmed after the golden calf incident (Exodus 34:27-28).
Later, the covenant is emphasized in Moab (Deuteronomy 29:1) and renewed by Joshua with a ritual of commitment and a stone witness (Joshua 24:25-26).
[124]↩︎
The Church's website explains the types of covenants made in the endowment:
During the endowment ordinance, you will be invited to make certain covenants with God. These covenants are: Law of Obedience, which includes striving to keep God’s commandments. Law of Sacrifice, which means doing all we can to support the Lord’s work and repenting with a broken heart and contrite spirit. Law of the Gospel, which is the higher law that He taught while He was on the earth. Law of Chastity, which means that we have sexual relations only with the person to whom we are legally and lawfully wedded according to God’s law. Law of Consecration, which means dedicating our time, talents, and everything with which the Lord has blessed us to building up Jesus Christ’s Church on the earth. All covenants with God are intended to be binding. When you keep your covenants and repent of your imperfections, your relationship with Him is strengthened and He will bless you more fully. Your relationship with the Savior also becomes closer and more meaningful. Covenant keepers gain greater access to the power of God and to lasting love, peace, comfort, and joy. God promises that those who keep their covenants will have the opportunity to return to live with Him forever.
- The Church of Jesus Christ of Latter-day Saints defines the meaning of the endowment ordinance.
[125]↩︎
Masonic obligations bind members to uphold the fraternity's ethical standards and support fellow Masons. For instance, the Entered Apprentice Mason Obligation requires initiates to commit to secrecy, obedience, and morality.
Additionally, Masonic obligations often include pledges to assist others in need and maintain high moral standards.
- Esoteric Freemasons website explains the significance of Masonic oaths.
[126]↩︎
Sacred clothing is mentioned in the Bible as a symbol of holiness and divine authority. The priestly garments described in Exodus 28:2 are designed for glory and beauty, including the ephod, breastplate, and robe worn by Aaron and his sons (Exodus 28:2-43; Leviticus 8:7-9). These garments set the priests apart for their sacred duties. Symbolically, the Bible also speaks of spiritual clothing, such as being clothed with the garments of salvation and the robe of righteousness (Isaiah 61:10).
[127]↩︎
As explained by the Church:
Adult members of The Church of Jesus Christ of Latter-day Saints who receive the endowment enter into sacred promises, known as covenants, to follow the highest standards of moral integrity and dedication to God. As part of entering into these covenants in the temple, members receive a simple undergarment—often referred to as the “temple garment” or “garment of the Holy Priesthood.”
- The Church of Jesus Christ of Latter-day Saints defines the meaning of the endowment ordinance.
- The Church's website explains the significance of garments.
[128]↩︎
According to Albert G. Mackey, the white color of Masonic aprons symbolizes "an emblem of innocence and purity" and reflects the "vestments of the Jewish priesthood."
- Albert G. Mackey explains the importance of the apron in Masonic thinking.
[129]↩︎
The Bible describes rituals central to temple worship in ancient Israel, including sacrifices, washings, and anointings. Sacrifices were key to atonement and devotion, as seen in the detailed instructions for burnt offerings (Leviticus 1:3-4) and their symbolic fulfillment in Christ's sacrifice (Hebrews 9:13-14). Washings were required for purification, exemplified by the bronze laver for priests (Exodus 30:19-21). Anointings signified consecration and blessing, as with Aaron’s anointing as high priest (Psalm 23:5; Exodus 30:22-30).
[130]↩︎
The Church's website gives the following explanation for the endowment:
The endowment provides instruction, covenants, and promised blessings that offer power, purpose, and protection in daily life. It teaches about the Creation of the earth, the Fall of Adam and Eve, the plan of redemption through Jesus Christ, and our own journey back to the presence of God.
Elder Boyd K. Packer explained:
In the temples, members of the Church who make themselves eligible can participate in the most exalted of the redeeming ordinances that have been revealed to mankind. There, in a sacred ceremony, an individual may be washed and anointed and instructed and endowed and sealed.
Brigham Young defined the endowment this way:
Your endowment is, to receive all those ordinances in the House of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of earth and hell.
[131]↩︎
According to one Masonic website:
The rituals of Freemasonry are built upon ethical and philosophical teachings that guide us in our lifelong journey toward self-improvement. To become a Master Mason, a man must complete three degrees, ceremonies that use ancient symbols to equip a Brother with the knowledge necessary to build himself into a man of integrity. Many of these symbols derive from the traditional trade of stonemasonry.
The website further explains:
The degrees are structured by ranks of the stonemasons’ guild, which regulated the profession. As a stonemason grew in his craft, he achieved the ranks of apprentice, journeyman, and master mason. These ranks are now reflected in the three Blue Lodge degrees, with the apprentice now being called the Entered Apprentice degree and the journeyman now being called the Fellow Craft degree.
The primary purpose of these ceremonies is described as follows:
Through Freemasonry’s degrees, a man is entrusted with the secrets of each level and the art of using the tools to build his moral character. As he completes each Masonic degree, he learns more about Freemasonry, including how to apply the lessons of these symbols to everyday life.
- Scottish Rite Blog describes the symbolic tools of Freemasonry.
[132]↩︎
After an April 10, 1845 meeting of the Twelve, Lucius N. Scovil was instructed to temporarily suspend meetings of the Nauvoo Lodge. However, by July, Hosea Stout’s journal indicates that lodge meetings had resumed.
Interest in Freemasonry persisted in Nauvoo up until the Saints’ departure. The Lodge Minute Book records that on February 7, 1846—three days after an initial group of Latter-day Saints crossed the Mississippi River—a lodge meeting was held in which two individuals were “raised” to a higher degree.
[133]↩︎
When discussing the continued interest in Masonry after the dedication of the temple, Latter-day Saint historian Richard L. Bushman wrote: “If Joseph thought of Freemasonry as degenerate priesthood, he did nothing to suppress his rival.”
- Richard L. Bushman mentions "if Joseph thought of Freemasonry as degenerate priesthood, he did nothing to suppress his rival."
[134]↩︎
Mervin B. Hogan, a Latter-day Saint historian of Masonry, documented the establishment of the first Masonic lodges in Utah more than ten years after the pioneers arrived. He noted how the first organized lodge in Utah was established at Camp Floyd "by a Grand Lodge of Missouri Dispensation dated March 6, 1859, and a Charter from the same authority issued in May 1860 for Rocky Mountain Lodge No. 205." The lodge was organized by United States federal troops who were a part of Albert Sidney Johnston's expedition.
- Hogan examines the relationship between Masonry and early Utah Mormonism, noting Brigham Young's efforts to limit Masonic influence and his attribution of Joseph and Hyrum Smith's deaths to Masonic actions.
[135]↩︎
On January 20, 1925, the Utah Grand Lodge passed a resolution declaring that members of the Church were "not eligible to become a member of any Lodge … in this state." Despite three unsuccessful attempts over the years to reverse this decision, which some viewed as "contrary to fundamental Masonic Law," the policy was finally reversed on January 31, 1984.
- The Grand Masonic Lodge of Utah discusses and adopts a resolution stating that members of the Mormon Church are not eligible for Masonic membership due to incompatible teachings and regulations.
[136]↩︎
Entries in Hosea Stout’s journal for January 16 and February 7, 1852, describe his attendance at a "Masonic school" held in the evening. These meetings were part of Masonic activities that continued in the area during that time.
- Hosea Stout records frequent engagements with Masonic activities from 1845–1852, including meetings at the Masonic Hall, attending Masonic school, and interactions with fellow Masons.
[137]↩︎
According to an article in the Utah History Encyclopedia by Attilio G. Parisi:
Freemasonry made its first organized appearance in Utah during the winter of 1858, when twenty-three officers and men from Johnston's Army, sent to suppress the reported "rebellion of Mormons," sought fraternal fellowship at their remote outpost of Camp Floyd, near Fairfield, also known as "Frogtown." The soldiers felt unwelcome, as the Mormons resented the "invasion" and withheld their friendship, while the harsh climate and conditions further added to their isolation.
The first Masonic meeting hall in Utah was constructed under these circumstances. Measuring 60 by 30 feet, it had high windows more for ventilation than light. Unlike other buildings in the camp, this hall was built entirely by lodge members.
Massimo Introvigne, a scholar not affiliated with the Church, described the history of the exclusion of Latter-day Saints from Freemasonry in Utah.
[138]↩︎
Wilford Woodruff recorded a conversation during a meeting of the Twelve, where Elder George A. Smith expressed a desire to go to England to obtain five charters for lodges, which would establish a grand lodge and make the Saints independent of all other Grand Lodges worldwide. In response, Brigham Young said:
I have no doubt but that thing could be done & we could take our young men into the lodge but then I would aske what Good could it do, what good could result from it I think no good at all the truth is we have got to look to Lord God of Israel to sustain us & not to any institution or kingdom or people upon the Earth Except the kingdom of God.
Brigham Young’s response emphasized reliance on the Lord and the kingdom of God rather than external institutions.
- Wilford Woodruff records a conversation with Brigham Young about Masonry and the United States government's intentions toward the Church.
[139]↩︎
In a discussion with the Twelve on August 19, 1860, as reported by Wilford Woodruff, Brigham Young stated:
The people of the United States had sought our destruction and they had used every exertion to perfect it. They have worked through the Masonic institution to perfect it. Joseph and Hyrum Smith were Master Masons and they were put to death by Masons or through their instigation, and he gave the sign of distress and he was shot by Masons while in the act... There are other Masons sent to this territory for the same purpose—to establish a lodge here and try to get an influence with some here to lay a plan to try to murder me and the leaders of the Church, but they will not accomplish it.
Brigham Young expressed the belief that Masons were involved in the deaths of Joseph and Hyrum Smith and that similar efforts were being made against Church leaders in the West.
- Wilford Woodruff records a conversation with Brigham Young about Masonry and the United States government's intentions toward the Church.
[140]↩︎
In 1861, Heber C. Kimball, a counselor to Brigham Young in the First Presidency, said: “I have been true to my country, to my Masonic brethren, and also to my brethren in this Church.” His daughter also recorded him as saying:
I have been as true as an angel from the heavens to the covenants I made in the Lodge at Victor. No man was admitted into a Lodge in those days except he bore a good moral character and was a man of steady habits; and a member would be suspended for getting drunk, or any other immoral conduct. I wish that all men were Masons and would live up to their profession; then the world would be in a much better state than it is now.
- Helen Mar Kimball Whitney records the life of Heber C. Kimball, who discusses his involvement with Freemasonry.
- Heber C. Kimball discusses the Church's persecutions in 1861, highlights their resilience, mentions ties to Freemasonry, and predicts retribution for their oppressors.
[141]↩︎
In a letter to stake presidencies, Presidents Lorenzo Snow and Joseph F. Smith wrote:
The counsel of the First Presidency in all such cases has been against our brethren joining secret organizations, and where any of them have already done so, their counsel to them is to withdraw themselves from such organizations as soon as circumstances permit and wisdom dictate.
- Church president Lorenzo Snow and his counselor Joseph F. Smith strongly counsels members not to become members of secret organizations.
[142]↩︎
B. H. Roberts, a president of the Seventies Quorum, wrote a letter in response to a stake president in Idaho's questions about Freemasonry. He concluded:
A careful study of these facts will, I think, establish beyond controversy that the Prophet was not at all dependent upon anything he learned in Masonry for our endowment ceremonies, any more than what he learned from the defective creeds of Christendom made him indebted to those creeds for what he brought forth in the dispensation of the Gospel that he, under God, gave to the world. The Saints may rest assured that what we have through the Prophet in relation to the Priesthood and its sacred mysteries results from the revelations of God to Joseph Smith, and not from the Prophet's incidental and brief connection with Masonry.
An abridged version of this response was later published in the Improvement Era.
- B. H. Roberts addresses concerns about Joseph Smith's Masonic and origins of temple ceremonies, emphasizing that the ceremonies were divinely revealed to Smith before his engagement with Masonry.
- Elder B. H. Roberts addresses Joseph Smith's Masonic connection, stating that the endowment ceremonies originated from divine revelations and predated his Masonic affiliations.
[143]↩︎
Under the auspices of the national Masonic Service Organization, Samuel H. Goodwin presented arguments defending the position of the Grand Lodge of Utah, providing ample justification for why Freemasonry in Utah—and across the country, as this issue transcends local concerns—should not admit members of the Latter-day Saints. Latter-day Saint Freemason and author Mervin B. Hogan later composed a detailed history of the exclusion policy, advocating for its repeal and highlighting Goodwin's "vigorously intent motivation in his pursuit of anti-Mormonism."
- Mervin B. Hogan discusses the Masonic Latter-day Saint exclusion policy, advocating its termination and noting Goodwin's strong anti-Mormon stance.
- Samuel H. Goodwin discusses the relationship between the Mormon Church and Freemasonry, highlighting historical attitudes, clandestine practices, theological differences, and prohibitions on membership.
[144]↩︎
The following resolution was adopted by the Utah Grand Lodge on January 20, 1925:
BE IT RESOLVED: That a member of the Church of Jesus Christ of Latter-day Saints, commonly called the Mormon Church, is not eligible to become a member of any Lodge F.&A.M., in this State, and membership in such Church shall be sufficient grounds for expulsion.
- Mervin B. Hogan documents the deliberations and resolutions within the Utah Masonic community regarding the exclusion of members from the Church of Jesus Christ of Latter-day Saints.
- The Grand Masonic Lodge of Utah discusses and adopts a resolution stating that members of the Mormon Church are not eligible for Masonic membership due to incompatible teachings and regulations.
[145]↩︎
President Anthony W. Ivins published The Relationship of "Mormonism" and Freemasonry in 1934, which Church President Heber J. Grant widely distributed to church leaders and friends. Ivins wrote that the treatise was not an appeal for the Masonic fraternity to admit members of the Mormon Church. It advised members to refrain from joining secret, oath-bound societies, emphasizing their primary duty to serve the Church and government. The Church did not attack other churches or just organizations, particularly Freemasonry, but would defend itself if its integrity or loyalty was questioned.
- Anthony W. Ivins emphasizes the Church's stance against its members affiliating with secret, oath-bound societies like Freemasonry, advocating loyalty to both the Church and the government.
[146]↩︎
In 1947, E. Cecil McGavin, a prominent Church educator and historian, published Mormonism and Masonry, a popular book that went through several editions. McGavin acknowledged some similarities between Mormon and Masonic rituals but argued that the inspiration for Mormon temple ceremonies came from a higher source than Masonry.
- E. Cecil McGavin recognizes similarities between Latter-day Saints and Masons but suggests that the temple ceremony inspiration goes beyond Masonry.
[147]↩︎
In the concluding section of The Origin and Growth of Utah Masonry and Its Conflict with Mormonism, Mervin B. Hogan reflected on his half-century of observing Utah Masonry. He concluded that while anti-Mormon sentiment had intensified slightly, it had also become less widespread. A small group of covert anti-Mormon individuals, however, had gained administrative control of Utah Masonry, which Hogan viewed as detrimental to the institution.
- Mervin B. Hogan discusses tensions between Utah Masonry and the Mormon Church, noting Utah Masonry's anti-Mormon stance and shared prominent figures.
[148]↩︎
A lengthy preface by the Jurisprudence Committee preceded the vote to delete the 1925 resolution that had banned Church members from becoming Freemasons in Utah. The committee acknowledged that the original resolution conflicted with fundamental Masonic law, as it barred members of the Church of Jesus Christ of Latter-day Saints despite them committing no Masonic offense. They noted prior failed attempts to repeal the resolution and urged careful consideration of the impact on membership. Ultimately, the resolution to lift the ban was accepted in Salt Lake City on January 31, 1984.
- The Jurisprudence Committee of the Grand Lodge of Utah recommended removing a 1925 resolution that banned LDS Church members from becoming Freemasons.
[149]↩︎
In a Salt Lake Tribune article from February 17, 1992, church spokesman Don LeFevre explained that while there is no specific prohibition against Freemasonry, the Church discourages members from joining secret, oath-bound organizations. He added that local leaders have the autonomy to decide whether such members can advance in the priesthood or hold positions of authority.
- Church spokesperson Don Lefevre says that there is no "prohibition against Masonry," but the church "discourages its members from joining."
[150]↩︎
Glen A. Cook, the first Latter-day Saint in nearly a century to become Grand Master of the Grand Lodge of Utah, described Freemasonry as "something at which to marvel" and admired its unity beyond race or ethnicity, caring "only about the tenor of [a man's] heart." Cook emphasized that Masons "try to lead moral and upright lives" and contribute both privately and publicly to causes such as Shriner's Hospitals and arthritis research. "It's the place where I've found friends," he noted, praising their shared moral values.
- The Utah Grand Lodge provides a biography of Glen A. Cook, the first Latter-day Saint Grand Master of the Utah Grand Lodge.
- Glen A. Cook, a Freemason and Brigham Young University Law School graduate, served as Grand Master of the Grand Lodge of Utah.
[151]↩︎
In an interview with the Deseret News, newly elected Utah Grand Master Glen A. Cook highlighted a shift in Freemasonry's openness since the ban on Latter-day Saint membership was lifted. He noted signs of a "new openness" toward both the community and Latter-day Saints, such as his public installation ceremony and acknowledging the faith in new ways. During a meeting on February 2, Cook recalled how a "seasoned brother" suggested a moment of silence for the late LDS Church President Gordon B. Hinckley, which the Grand Lodge observed.
- Glen A. Cook is the first Grand Master of the Utah Grand Lodge in nearly a century who is a Latter-day Saint.
[152]↩︎
The current Church handbook does not mention Freemasonry or "secret organizations," but the Church website features an article and resources on the topic. A 2019 Church-produced video offers a favorable view of Freemasonry.
[153]↩︎
In 1900, Joseph F. Smith, counselor in the First Presidency, taught that affiliation with Freemasonry disqualified members from leadership positions. This was affirmed in a 1901 letter signed by Smith and Church President Lorenzo Snow. In 1934, First Presidency member Anthony W. Ivins discouraged joining "secret, oath-bound societ[ies]," stating, "It is difficult to serve two masters and do justice to both." The 1968 General Handbook of Instructions discouraged affiliation with "secret oath-bound organizations" but affirmed that it did not affect Church membership status.
[154]↩︎
A 2019 Church-produced video addressed Latter-day Saint membership in Freemasonry, stating that there is no prohibition against Church members becoming Masons or vice versa. It emphasized that Latter-day Saints believe good can be found in many places, and that God reveals profound truths about his plan through the temple endowment ceremony.
- In a video, the Church discusses the historical connections between Joseph Smith and Freemasonry, highlighting similarities and differences between Masonic rituals and Latter-day Saint temple ceremonies.

Element	Bible	Temple Endowment	Freemasonry Rituals
Bible Stories	Some Biblical stories from the Old Testament (like the creation, the Garden of Eden, and the construction of the tabernacle and Solomon's temple) are also found in the endowment and/or Masonic rituals.[120]	The endowment ceremony incorporates Biblical stories, including the creation and the story of Adam and Eve.[121]	Masonic rituals also draw on biblical narratives, particularly the story of Solomon's Temple and the legend of Hiram Abiff.[122]
Covenants	The Bible describes several covenants, such as those made with Abraham, Moses, and the Israelites. These covenants are often marked by specific rituals.[123]	In temple ceremonies, Latter-day Saints make sacred covenants with God, including promises of obedience, sacrifice, and consecration.[124]	Freemasons take obligations as part of their initiation that can include moral commitments and promises to support the brotherhood.[125]
Sacred Clothing	The Bible sometimes speaks of sacred clothing, such as the priestly garments described in Exodus 28.[126]	During the endowment ceremony, members wear sacred temple garments and robes.[127]	Masonic aprons symbolize purity and are worn as part of ritual attire.[128]
Rituals	The Bible describes rituals such as sacrifices, washings, and anointings, particularly in the context of temple worship in ancient Israel.[129]	The endowment ceremony includes rituals such as washing and anointing, symbolic gestures, and progressive instruction.[130]	Masonic rituals include symbolic gestures, ceremonial instructions, and progressive degrees that teach moral and philosophical lessons.[131]