Changes to the Temple Endowment

What is the temple endowment?

The temple endowment is a ceremony where Latter-day Saints learn about God's plan of salvation and Jesus Christ and make sacred covenants with God.[1] Joseph Smith[BIO] introduced the endowment in Nauvoo on May 4, 1842,[2] and Latter-day Saints have practiced it in temples ever since.[3]

Where did the endowment come from?

It is unclear. A revelation from January 19, 1841 told the Latter-day Saints to build a temple so "that I may reveal my ordinances therein, unto my people, for I deign to reveal unto my church, things which have been kept hid from before the foundation of the world."[4]

The endowment was first given on May 4, 1842,[5] and some Latter-day Saints noted similarities between the endowment and masonic ceremonies.[6] However, Joseph himself did not provide a recorded explanation for the origin of the endowment.

Is the temple endowment today the same as when it was first introduced?

No. There have been many changes implemented over the years.[7] Some changes have included the addition and removal of an "oath of vengeance",[8] endowments performed for the dead,[9] the length of the ceremony,[10] and the woman's vow to obey her husband.[11]

Other changes have included harmonizing the ceremony across temples,[12] creating video productions of the endowment,[13] and allowing Latter-day Saints of African descent to receive the endowment.[14]

Timeline of Temple Endowment Ceremony and Procedural Changes

May 4, 1842

Joseph Smith introduces the endowment to a select group.[15]

April 8, 1844

In a sermon, Joseph Smith introduces the concept of endowments and sealings for the dead.[16]

December 1845

In a meeting at the Nauvoo temple, William Clayton[BIO] recorded that Heber C. Kimball[BIO] covenanted that he "never will rest" until those who murdered Joseph and Hyrum Smith[BIO] are "wiped from the earth."[17]

December 13, 1845

William Clayton writes the earliest description of the endowment ceremony.[18]

December 13, 1845

Heber C. Kimball records that the roles of Peter, James, and John were added to the ceremony.[19]

January 9, 1877

Wilford Woodruff[BIO] records that the first endowment for the dead was performed in the St. George Utah Temple.[20]

January 14, 1877

Wilford Woodruff reports that under Brigham Young's[BIO] directions he and Brigham Young, Jr.[BIO] wrote down the full endowment.[21]

February 1877

L. John Nuttall[BIO] reports that new instructions were given at the St. George Utah Temple which contained references to the Adam-God doctrine.[22]

April 8, 1894

Wilford Woodruff announces a revelation telling members of the Church that they should be sealed to their biological parents instead of being sealed to Church leaders.[23]

October 17, 1893

Wilford Woodruff works on harmonizing the endowment ceremony across temples.[24]

1905

During the Reed Smoot hearing it is reported that Latter-day Saints pray that God will avenge the blood of the prophets.[25]

1922

John A. Widstoe[BIO] works with a committee to make certain language in the endowment less harsh and more symbolic.[26]

May 31, 1922

Apostle George F. Richards[BIO] writes that he suggested changes to the endowment to the First Presidency to unify the ceremony in all temples.[27]

June 7, 1922

George F. Richards recommends that the order of dressing in temple robes during endowment be simplified.[28]

February 15, 1927

In a letter to the St. George temple president, George F. Richards instructs them to remove references to "avenging the blood of the Prophets" from the endowment and prayer circles.[29]

October 29, 1953

The First Presidency forms a committee to create a video presentation of the endowment.[30]

1953

The Church makes video recordings of the endowment in multiple languages.[31]

October 1969

The Church changes the wording of the endowment to make it more clear and less repetitive.[32]

May 3, 1978

A First Presidency letter instructs leaders to discontinue prayer circles outside the temple.[33]

June 8, 1978

The First Presidency announces that Latter-day Saints of African descent are allowed to receive temple ordinances.[34]

ca. 1984–1990

According to the book Evolution of the Mormon Temple Ceremony, a summary of the teachings presented at the veil in the endowment ceremony was removed sometime between 1984-1990.[35]

April 1990

The Los Angeles Times reports that the Church revised the women's covenant to obey their husbands and removed the penalties, references to Christian clergy, and the full-body embrace at the veil.[36]

2005

An article in the Journal of Ritual Studies reports that the initiatory ordinance now has initiates wear clothing and washing and anointings are done "symbolically."[37]

July 2014

New temple videos are introduced to "provide variety to the temple instruction."[38]

January 2019

The First Presidency announced that details of temple rituals are updated over time and should not be discussed outside the temple.[39]

January 2019

The Salt Lake Tribune reports that the endowment ceremony was shortened to approximately 90 minutes and that instructional content had been updated, including the removal of the requirement for women to vow obedience to their husbands.[40]

2020

The First Presidency announces changes to the endowment prompted by the COVID-19 pandemic.[41]

March 21, 2021

The Church Newsroom reports that the last two temples performing live endowment ceremonies will transition to video endowments.[42]

February 2023

The Salt Lake Tribune highlights updates to the endowment, including a greater focus on Jesus Christ, the introduction of covenants at the ceremony's start, and the elimination of the witness couple's role.[43]

Expand Timeline

But wasn't the endowment ceremony revealed by God? Why would that need changes?

Church leaders have taught that God revealed the endowment.[44] Joseph Smith, Brigham Young, John Taylor, and others also taught that there would be some changes to the temple ordinances.[45] In modern times, Harold B. Lee[BIO] taught that the endowment has been changed to enhance understanding while preserving the original message.[46]

Russell M. Nelson[BIO] taught that while there are new methods of presenting the endowment, the fundamentals are unchanged.[47]

Explanations Given for Changes to the Temple Endowment

Person	Date	Explanation
Brigham Young	1877	Joseph Smith gave Brigham Young the responsibility to "systematize all these ceremonies" because they were "not arranged right."[48]
John Taylor	1883	Joseph Smith "was in a hurry" and would have given more instruction about the endowment had he not been martyred.[49]
Wilford Woodruff	1893	The endowments required "harmonizing" across the temples.[50]
Wilford Woodruff	1894	No single president of the Church has received all revelations about temple work.[51]
James E. Talmage[BIO]	1912	Temple designs vary according to the needs of each dispensation.[52]
Harold B. Lee	1968	The endowment has evolved to accommodate language differences and enhance understanding while preserving the original message.[53]
First Presidency	2019	The details of temple ceremonies have been adjusted periodically, and prophets have taught that there will be no end to adjustments.[54]
First Presidency	2020	The endowment is occasionally changed to make it more understandable.[55]
Russell M. Nelson	2021	Changes to temple ceremonies have happened since Joseph Smith's day and are evidence of the Lord's leadership of the Church.[56]

Expand Table

Have any prophets said the endowment isn't supposed to change?

No, not specifically, but in 1843, Joseph Smith did teach, "Ordinances instituted in the heavens before the foundation of the World in the Priesthood for the Salvation of men, are not to be altered or changed, all must be saved on the same principles."[57]

However, Brigham Young reported that Joseph Smith told him that the endowment was "not arranged right," but by the time the Nauvoo temple was finished after Smith's death, "we had our ceremonies pretty correct."[58]

But the baptismal and sacrament prayers are exact, and have not been changed - why would the temple be different?

Instructions for both the baptismal and sacrament prayers are recorded consistently across scripture,[59] but how the ordinances are performed has been changed at various times.[60] On the other hand, instructions on how the endowment should be done are not recorded in scripture.

Are some of these changes due to societal pressure?

Possibly. Revelations have been received because of questions regarding outside influences,[61] so it is not surprising that some parts of the endowment would also be adjusted because of outside pressure.[62]

Is it true that people used to be naked during the initiatory?

Sort of. Until 2005 Latter-day Saints that went through initiatory in the temple only wore a loose robe (often called a "shield") that was open at the sides. Since then, individuals who receive their initiatory wear temple garments.[63]

I've heard about "penalties" in the temple endowment. What are those?

Some descriptions of the endowment record that there were "penalties" for revealing portions of the temple endowment.[64] These penalties reportedly included graphic language like having "throat cuts" or "tongues torn out".[65]

The penalties were reportedly removed from the endowment ceremony in 1990.[66]

Read More Difficult Questions

138 Primary Sources

Footnotes

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.
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.
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.
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.
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.
BIOBrigham Young
Brigham Young (1801–1877) was an early Latter-day Saint leader. He was born in Whitingham, Vermont. and joined the faith in his twenties after two years of deliberation. He became the President of the Quorum of the Twelve Apostles following the fractionalization of the Church in Kirtland, Ohio. After Joseph Smith's martyrdom in 1844, Young assumed the presidency and led the Latter-day Saints to settle in the Great Basin region. He was married to fifty-five women and fathered fifty-nine children from sixteen of his wives. He also served as the Territorial Governor for Utah Territory until 1857 and as the prophet until his death.
BIOBrigham Young, Jr.
Brigham Young, Jr. (1836-1903) was the eldest surviving son of Brigham Young, the second president of the LDS Church. Born in Kirtland, Ohio, he journeyed with his family as the early Latter-day Saints migrated west, eventually settling in the Salt Lake Valley. Brigham Young, Jr. was ordained an apostle in 1864 by his father, though he was not immediately admitted to the Quorum of the Twelve Apostles. He officially became a member of the Quorum in 1868 and served in that capacity until he died in 1903.
BIOL. John Nuttall
Leonard John Nuttall (July 6, 1834 – February 23, 1905) was a Latter-day Saint printer and early Utah civic leader. He worked as a private secretary for John Taylor and Wilford Woodruff and served as a member of the Council of Fifty. Nuttall kept a detailed journal of the early history of the Church. He served in the Utah County militia and held various local government positions in Provo and at the territorial level. He served a mission to England from 1875 to 1875. Nuttall became the first stake president of the Kanab Stake in 1877 and was the first recorder for the St. George Temple.
BIOJohn A. Widtsoe
John Andreas Widtsoe (January 31, 1872–November 29, 1952) was an early Latter-day Saint leader. He was born on Frøya, a Norwegian island. He lost his father when he was six. His family was introduced to the Church a few years later. Widtsoe moved to Utah with his family in 1883 and was baptized in 1884. Widtsoe graduated from Harvard with a degree in chemistry in 1894 and married Leah Eudora Dunford in 1898. Widtsoe was called on a mission to get his Ph.D. at the University of Göttingen, Germany. He graduated in 1899. Widtsoe was president of Utah State Agricultural College from 1907–1916. He was then president of the University of Utah until 1921. Widtsoe was called as an apostle in 1921 and served until his death in 1952.
BIOGeorge F. Richards
George F. Richards (1861-1950) was a leader in The Church of Jesus Christ of Latter-day Saints. Born in Farmington, Utah, he was a grandson of early LDS apostle Willard Richards. George F. Richards was ordained an apostle in 1906 by church president Joseph F. Smith and served in the Quorum of the Twelve Apostles until his death. In 1919, he became the President of the Salt Lake Temple and played a significant role in standardizing temple ordinances. He served as acting President of the Quorum of the Twelve Apostles from 1945 until his death in 1950.
BIOHarold B. Lee
Harold Bingham Lee (March 28, 1899 – December 26, 1973) in Clifton, Idaho. He developed careers in education, business, and government, and was called to the Quorum of the twelve Apostles of the Church of Jesus Christ of Latter-day Saints on April 10, 1941. He became President of the Church on July 7, 1972 and served for only 18 months until his death.
BIORussell M. Nelson
Russell Marion Nelson Sr. (September 9, 1924 - present) is the current president of the Church of Jesus Christ of Latter-day Saints and retired surgeon. Nelson was born and raised in Salt Lake City, and received his medical degree from the University of Utah. As a cardiac surgeon, Nelson was a part of the medical team to develop the heart-lung machine in 1951. After spending two years in the U.S. Army Medical Corps during the Korean War, Nelson accepted a professorship at his alma mater and continued his practice as a cardiothoracic surgeon. Nelson accepted a call to join the Quorum of the Twelve Apostles in 1984, and was called as president of the Church in 2018 following the passing of Thomas S. Monson. Nelson is the father of ten children by Dantzel White (d. 2005) and is currently married to former therapist and professor Wendy L. Watson.
BIOJames E. Talmage
James E. Talmage (1862-1933) served as an apostle for the Church of Jesus Christ of Latter-day Saints. Born in England, Talmage, he received a primary education through Oxford University's Dioceasan Program. As a teenager, Talmage joined the Latter-day Saint faith and migrated from the United Kingdom to Utah Territory. He studied geology at Lehigh University and Johns Hopkins University. Talmage served as president of the University of Utah, a museum curator, and mining consultant. In 1911, he became an apostle in the Quorum of the Twelve Apostles. Talmage wrote Jesus the Christ, a biography of Jesus meant for general church readership. He contributed to Church discussions on evolution, arguing for a middle-way approach that protected the Church from taking an official position. Talmage died at the age of 70.
[1]↩︎
The Church website's Topics and Questions entry for the endowment explains:
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. The endowment helps those who receive it to follow the Savior as they strive for “the measure of the stature of the fulness of Christ,” “relying wholly upon the merits of him who is mighty to save.”
- Topics and Questions entry for "Endowment" on churchofjesuschrist.org explains the purpose of the temple endowment.
[2]↩︎
In his journal for May 4, 1842, Joseph Smith wrote, "In council in the Presidents & General offices... [illegible] & giving certain instructions concerning the priesthood. [illegible] &c on the Aronic Priesthood to the first [illegible] continueing through the day."
This description was expanded in the History of The Church of Jesus Christ of Latter-day Saints:
I spent the day . . . instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood.
- Joseph Smith's journal notes that he taught about the priesthood.
- History of The Church of Jesus Christ of Latter-day Saints notes that Joseph Smith inaugurated the endowment on May 4, 1842.
[3]↩︎
The Church website's Topics and Questions entry for the endowment states, "Beginning in 1842, the full endowment was administered to Church members in Nauvoo, Illinois. Today all members of the Church are invited to prepare to receive the endowment."
- Topics and Questions entry for "Endowment" on churchofjesuschrist.org explains the purpose of the temple endowment.
[4]↩︎
The revelation says:
And verily I say unto you, let this house be built unto my name, that I may reveal my <mine> ordinances therein, unto my people, for I deign to reveal unto my church, things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fulness of times, and I will shew unto my servant Joseph all things pertaining to this house and the priesthood thereof
- A revelation commanding the Saints to build a temple in Nauvoo (now D&C 124).
[5]↩︎
Joseph Smith's journal entry for May 4, 1842 states:
Wednesday 4 In council in the Presidents & General offices with Judge [James] Adams. Hyram [Hyrum] Smith Newel K. Whitney. William Marks, Wm Law. George Miller. Brigham Young. Heber C. Kimball & Willard Richards. [illegible] & giving certain instructions concerning the priesthood. [illegible] &c on the Aronic Priesthood to the first [illegible] continueing through the day.
- Joseph Smith's journal notes that he taught about the priesthood.
[6]↩︎
In a letter to Parley P. Pratt in June 1842, Heber C. Kimball said that "there is a similarity of priesthood in Masonry."
In 1858 he said that:
We have the true Masonary. The Masonary of the day is received from the apostasy which took place in the days of Solomon and David. They have now and then a thing that is correct, but we have the real thing, but how many comprehend it and see the propriety of being true towards each other?
In 1899 Franklin Richards recorded that in a sermon he taught that Joseph Smith prayed to restore the things which had been lost from Freemasonry.
[7]↩︎
For example, the first change was made about two years after Joseph Smith introduced the endowment when Joseph taught that the endowment should also be done by proxy for the dead.
- Joseph teaches his hope for the dedication of the Nauvoo temple so ordinances for the living and dead can happen.
[8]↩︎
In 1845 Heber C. Kimball stated that he and others made an oath to avenge the blood of the martyred prophets (i.e., Joseph and Hyrum Smith). In their 1847 expose, Increase and Maria Van Dusen reported that all Latter-day Saints made this oath during the endowment.
Later, in 1927, Apostle George F. Richards instructed the St. George Temple president to "omit from the ordinances and lecture all reference to retribution."
[9]↩︎
During a sermon on June 8, 1844, Joseph Smith told the gathered Latter-day Saints that once they finished the temple they would be able to receive their temple ordinances and would then be prepared to perform the ordinances for the dead.
Wilford Woodruff recorded in his journal that on January 9, 1877, the first endowments for the dead were performed.
[10]↩︎
References to making changes to the endowment to make it shorter appear in George F. Richard's (1922) and David O. McKay's (1953) diaries as well in articles in the Salt Lake Tribune (2019 and 2023).
[11]↩︎
In 1990 the Los Angeles Times reported that the language of the endowment was changed so that women were no longer required to promise to obey their husbands. The language of this promise was further changed in 2019.
- Los Angeles Times reports on major changes to the temple endowment.
- The Salt Lake Tribune reports on changes to the temple endowment in 2019.
[12]↩︎
Wilford Woodruff, George F. Richards, and John A. Widstoe all recorded participating in efforts to ensure that the presentation of the endowment was unified across all temples.
[13]↩︎
In 1953, David O. McKay approved a plan to produce video recordings of the endowment to be used in new temples with only a single endowment room.
- The Church News reports on the Swiss Temple and the creation of the endowment in multiple languages.
- David O. McKay reports on First Presidency's decision in 1953 for sound and pictures of the temple ceremonies to be presented in new temples.
[14]↩︎
In a letter published by the First Presidency, the long-standing priesthood and temple blessing ban on peoples of African descent was rescinded:
[God] has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple. Accordingly, all worthy male members of the Church may be ordained to the priesthood without regard for race or color. Priesthood leaders are instructed to follow the policy of carefully interviewing all candidates for ordination to either the Aaronic or the Melchizedek Priesthood to insure that they meet the established standards for worthiness.
- First Presidency letter from June 8, 1978 announcing the revelation on the priesthood.
[15]↩︎
Joseph Smith's journal in 1842 states that on May 4, he taught some church leaders (including Hyrum Smith and Brigham Young) about the priesthood. Later, in the text published as History of The Church of Jesus Christ of Latter-day Saints, this entry is expanded to say that Joseph taught these men about the endowment related to the Aaronic and Melchizedek priesthoods and "setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born."
In 1884, a Latter-day Saint named Lucius Scovil testified that he helped prepare the Red Brick Store's upper room for this meeting.
[16]↩︎
In a sermon given on April 8, 1844, Joseph Smith taught that it was important to finish the temple in Nauvoo because "when the place is prepared you must go through all the ordinances of the house of the Lord so that you who have any dead friends must go through all the ordinances for them the same as for yourselves."
[17]↩︎
In 1845, William Clayton recorded that Heber C. Kimball and others made this covenant:
I have covenanted, and never will rest nor my posterity after me until those men who killed Joseph and Hyrum have been wiped out of the earth.
In their 1847 expose of the temple, disaffected Latter-day Saints Increase and Maria Van Dusen reported that, when they participated in the endowment in 1846, they were also put under an "oath of vengeance" against those who had killed Joseph and Hyrum and persecuted the Saints.
- William Clayton's record of Heber C. Kimball making a covenant to never rest until he avenges murder of Joseph and Hyrum Smith.
- Increase McGee Van Dusen and Maria Van Dusen publish temple expose, report details of the oath of vengeance.
[18]↩︎
In his journal, William Clayton described the endowment ceremony in the Nauvoo temple, outlining its progression from the creation and Garden of Eden scenes, through symbolic expulsion into the telestial world, and eventual ascent to the celestial kingdom, with participants receiving tokens, signs, and instructions at each stage.
- William Clayton describes the Nauvoo endowment.
[19]↩︎
Heber C. Kimball recorded in his journal:
Last evening an arrangement was made establishing better order in conducting the endowment. Under this order it is the province of Eloheem, Jehovah and Michael to create the world, plant the Garden and create the man and give his help meet. Eloheem gives the charge to Adam in the Garden and thrusts them into the telestial kingdom or the world. Then Peter assisted by James and John conducts them through the Telestial and Terrestrial kingdom administering the charges and tokens in each and conducts them to the vail where they are received by the Eloheem and after talking with him by words and tokens are admitted by him into the Celestial kingdom.
- Heber C. Kimball records in his journal new arrangements for the Endowment ceremony, such as Elohim Peter, James, and John conducting Adam and Eve through the telestial and terrestrial kingdoms.
[20]↩︎
Wilford Woodruff recorded in his journal on January 9, 1877, "This is the day that the first ordinances of the Endowments for the dead was performed in the Temple of God in St George."
- Wilford Woodruff mentions the first endowments for the dead in his journal.
[21]↩︎
Wilford reported in his journal that Brigham Young "requested Brigham jr & W Woodruff to write out the ceremony of the Endowments from Begining to End."
- Wilford Woodruff reports receiving a commission to record the endowment in the St. George temple.
[22]↩︎
On February 1, 1877, L. John Nuttall recorded in his journal that "President Young was present and gave some instructions not previously given, which I wrote for safe keeping and reference hereafter."
Six days later, on February 7, Nuttall wrote down the lecture he received which included some elements of what was later called the Adam-God doctrine.
- L. John Nuttall receives instructions at the veil from Brigham, some of which had not previously been given; acted in roles of Adam/Michael during endowment.
- L. John Nuttall records Brigham Young's Lecture at the Veil where he said Adam came to Eden with a Celestial body and is the Father of our Spirits and of Jesus.
[23]↩︎
In the April 1894 General Conference, President Wilford Woodruff announced a revelation discontinuing the practice of adoption to Church leaders. He said:
When I went before the Lord to know who I should be adopted to (we were then being adopted to prophets and apostles,) the Spirit of God said to me, “Have you not a father, who begot you?” “Yes, I have.” “Then why not honor him? Why not be adopted to him?” “Yes,” says I, “that is right.” I was adopted to my father, and should have had my father sealed to his father, and so on back. . . . Let every man be adopted to his father. When a man receives the endowment, adopt him to his father; not to Wilford Woodruff, nor to any other man outside the lineage of his fathers. That is the will of God to this people.
- Wilford Woodruff teaches that people should be sealed to their parents rather than Church leaders.
[24]↩︎
In his journal, Wilford Woodruff reported:
17 I Met with GQC. J.F.S with several of the Twelve & McCallister, D. H. Cannon M W Merrill who preside over the Three Temples & L Snow of Salt Lake Temple & spent three hours in harmanizing the Different Modes of ceremonies in giving Endowments
- Wilford Woodruff describes meeting with temple presidents to harmonize the endowment across temples.
[25]↩︎
Witnesses Hugh Dougall, Annie Elliot, Alonzo Arthur Noon, Walter Wolfe, J. R. Wallis, and August Lundstrom all told the congressional committee that at some point during the endowment ceremonies, they took part in a prayer (or they were told to pray) that God would avenge the blood of the prophets.
[26]↩︎
Asael Lambert recorded a conversation he had with Apostle John A. Widstoe during which Widstoe said:
Certain changes were made in the phrasings,—such as toning down the language of certain oaths having to do with "tearing the bowls out" etc., etc., and substituting phrasings which "make the ceremonials symbolize [an portray ?] The various ways in which life may be taken." He used the word "symbolize."
- Asael C. Lambert records John A. Widtsoe's teachings concerning the temple ceremony and the revelation concerning the ceremony was kept verbal until the opening of the St. George Temple.
[27]↩︎
George F. Richards recorded in his journal:
These rules and decisions [about the temple] have been gleaned from a number of books, manuscripts, and loose sheets[,] and obsolete rulings have been eliminated and new rules have been made & approved by the First Presidency. Copies of these decisions will be made and every Temple President will be supplied with a copy. The ordinances are all being rewritten and a copy will be furnished each temple. This should be the means of getting uniformity in all the temples.
- George F. Richards records that the First Presidency has approved changes to temple ordinances.
[28]↩︎
George F. Richards recommended changing the order of robing and the wording of the ordinances and lecture, which were approved by vote.
Specifically, he suggested placing
the robe on the left shoulder at the point in the Telestial room when formerly it was placed on the right shoulder, and change [it] onto the right shoulder at that point in the ceremony in the Telestial room where at present it is changed onto the left shoulder-there will be no other changing of the robes.
- George F. Richards recommends the simplification of changing the temple robe during the endowment.
[29]↩︎
In a letter to the St. George Temple president, Apostle George F. Richards instructed, "Omit from the prayer in the circle all references to avenging the blood of the Prophets. Omit from the ordinances and lecture all reference to retribution."
- George F. Richards instructs the St. George Temple president to cease references to retribution in the endowment.
[30]↩︎
In his journal, President David O. McKay recorded:
First Presidency’s meeting. It was felt that a committee should be appointed to begin preparations for the sound and pictures of the temple ceremonies to be presented in the new Temples. I suggested the following for membership on the committee: Joseph Fielding Smith, Richard L. Evans, Gordon B. Hinckley, [and architect] Edward O. Anderson.
- David O. McKay reports on First Presidency's decision in 1953 for sound and pictures of the temple ceremonies to be presented in new temples.
[31]↩︎
A 2005 Church News article stated:
Elder Hafen recounted how, in 1953, a young staff member in the Missionary Department named Gordon B. Hinckley was called into the office of President McKay and given the difficult assignment of devising a way to present the temple ordinances in eight languages. After weeks of studying the temple ordinances, pleading with the Lord and counseling with President McKay in the Salt Lake Temple, Brother Hinckley proposed presenting the endowment ordinances in movie form. When the First Presidency and Quorum of the Twelve approved the idea, the fifth floor of the Salt Lake Temple was organized into a sacred movie set where filming took place.
- The Church News reports on the Swiss Temple and the creation of the endowment in multiple languages.
[32]↩︎
In his diary, David O. McKay recorded:
President [N. Eldon] Tanner mentioned proposed changes in the dialogue in the temple rituals, some of which he said had been implemented and some will be implemented on the tape and film that are being prepared. He said that some of these are intended to save repetition and others to clarify the statements made.
- David O. McKay noted in his diary that minor recommended changes to the endowment aimed at clarifying and streamlining the ordinances.
[33]↩︎
A letter from First Presidency on May 3, 1978 directed:
The Council of the First Presidency and the Quorum of the Twelve has decided that all such prayer circles, whether held in the temples or outside the temples, be discontinued immediately.
They recommended that, where possible, stake leaders attend an endowment session together to participate in the prayer circle there.
- The First Presidency directs that prayer circles should no longer take place outside of the temple.
[34]↩︎
In a letter published by the First Presidency, the long-standing priesthood and temple blessing ban on people of African descent was rescinded:
[God] has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple. Accordingly, all worthy male members of the Church may be ordained to the priesthood without regard for race or color. Priesthood leaders are instructed to follow the policy of carefully interviewing all candidates for ordination to either the Aaronic or the Melchizedek Priesthood to insure that they meet the established standards for worthiness.
- First Presidency letter from June 8, 1978 announcing the revelation on the priesthood.
[35]↩︎
Critics Jerald and Sandra Tanner transcribed recordings of the 1984 and 1990 versions of the endowment in their book Evolution of the Mormon Temple Ceremony. They claim that the lecture at the veil was removed from the ceremony sometime between those two recordings.
- Jerald and Sandra Tanner report the contents of the lecture at the veil.
[36]↩︎
The Los Angeles Times reported these changes to the endowment in 1990:
- Elimination of the woman’s vow to obey her husband
- Removal of penalties for revealing temple secrets
- Removal of suggestions that Satan deceives Christian clergy
- Omission of an embrace at the veil to touch a veil worker at five points, including the back, cheek, shoulders, knees, and feet
- Los Angeles Times reports on major changes to the temple endowment.
[37]↩︎
In an article on nudity in Latter-Day Saint temple rituals, John-Charles Duffy described the 2005 changes to the initiatory ordinance:
Initiates are now instructed to clothe themselves in the garment in the privacy of a changing-room cubicle, then to place the shield on top of that, before being presented to the washing room... As the rite begins, initiates are told that they will be washed and anointed "only symbolically"; this symbolic washing and anointing is restricted to dabbing water and oil on the initiates's forehead or crown. Officiators still pronounce the traditional blessings on individual body parts, but they do so while laying hands on the initiate's head.
- In the Journal of Ritual Studies it states that before 2005 the initiatory included "ritual nudity".
[38]↩︎
On July 15, 2014 the Deseret News reported that since 2013 the Church of Jesus Christ of Latter-day Saints had introduced three new temple videos. The article explained, "The films are shown in a rotation to provide variety to temple instruction."
- Deseret News reports that in the last year (2014) three new temple endowment videos were introduced.
[39]↩︎
The First Presidency statement said:
Over these many centuries, details associated with temple work have been adjusted periodically, including language, methods of construction, communication, and record-keeping. Prophets have taught that there will be no end to such adjustments as directed by the Lord to His servants. A dedicated temple is the most holy of any place of worship on the earth. Its ordinances are sacred and are not discussed outside a holy temple.
- The Church's Website reports on a First Presidency statement on temples; acknowledges that changes have been, and continue to be, made to the temple "as directed by the Lord to His servants."
[40]↩︎
Peggy Fletcher Stack reported that, in 2019, these changes were made to the endowment ceremony:
- The endowment now features more inclusive language.
- Eve has been given more lines and a significant monologue, making her role more prominent.
- Men and women now make the same promises to God, with women no longer covenanting to hearken to their husbands.
- Women are given more direct access to God in the temple.
- The overall time of the endowment has been shortened.
A First Presidency statement on January 2, 2019, stated that adjustments to temple ceremonies happen periodically.
- The Salt Lake Tribune reports on changes to the temple endowment in 2019.
- The Church's Website reports on a First Presidency statement on temples; acknowledges that changes have been, and continue to be, made to the temple "as directed by the Lord to His servants."
[41]↩︎
In March 2020, the First Presidency announced that, because of COVID-19, temple attendance would be restricted according to local guidelines. Live ordinances could be performed, but proxy ordinances were temporarily restricted.
In July 2020, the First Presidency said:
With a concern for all and a desire to enhance the temple learning experience, recent changes have been authorized to the temple endowment ceremony. Given the sacredness of the temple ceremonies, we ask our members and friends not to engage in speculation or public discussions about these changes. Rather, we invite Church members to continue to look forward to the day when they may return and fully participate in sacred temple work prayerfully and gratefully.
- The Church of Jesus Christ of Latter-day Saints that temples will be closed due to the COVID-19 pandemic and government lockdowns.
- The First Presidency asks members not to talk about changes to the endowment.
[42]↩︎
In its announcement, the Church Newsroom article explained:
This decision allows for greater capacity and more temple ordinances, making it possible to hold more sessions each day. With this change, the temple will be able to offer endowment sessions in multiple languages, allowing those who speak a language other than English to have a more meaningful, uplifting, and sacred temple experience. Finally, this adjustment will help more members feel confident to serve as ordinance workers without the requirement for lengthy memorization.
- The Church of Jesus Christ of Latter-day Saints announces that the video endowment will replace live endowment performances in the Salt Lake and Manti temples when they reopen.
[43]↩︎
The Salt Lake Tribune reported these changes to the endowment:
- Introduction of informed consent by listing the covenants to be made before they are undertaken.
- Increased focus on Jesus Christ through visual and spoken references.
- Inclusion of a ritual representation of the War in Heaven.
- Reduction of physical participation and movement, with no touching until the end of the ceremony.
- Elimination of the witness couple, with roles now demonstrated on screen.
- Journalist Jana Riess reports on 2023 changes to the temple endowment.
[44]↩︎
For example, a February 1995 Ensign article said, "It was through the Prophet Joseph Smith in the nineteenth century that the Lord restored again to earth the holy ordinances of temple covenants and blessings."
And in 2002 Elder Russell M. Nelson taught, "The temple endowment was given by revelation."
- An Ensign article provides an overview of the LDS temple endowment.
- Russell M. Nelson teaches about preparing for temple blessings.
[45]↩︎
For example, Brigham Young told his secretary L. John Nuttall that Joseph Smith gave him the responsibility of ordering the endowment correctly.
And during a meeting of the School of the Prophets on October 12, 1883, John Taylor taught that Joseph Smith was rushed to introduce the endowment and he would "have had much more to say" about it had he lived longer.
Wilford Woodruff also taught that "[Brigham Young] did not receive all the revelations that belong to this work [temple ordinances]; neither did President Taylor, nor has Wilford Woodruff."
[46]↩︎
Harold B. Lee said:
In our more recent times, as the many language problems presented themselves (like those in the Swiss Temple, where we may have a German-speaking session today, a French-speaking tomorrow, and an English-speaking the next day, as well as Scandinavian sessions), by picturing the endowment on a screen rather than by giving it by lecture and dramatization, the same message can be given with a minimum number of workers like we have in other temples. But its the same message that was given by lecture by the Prophet Joseph Smith in his officer over the John Taylor store. Now, when we have that in mind, we will see why the Prophet, in the beginning of this dispensation, gave certain instructions to have the brethren stimulated in their thinking.
- Harold B. Lee says that the endowment's message has always been the same.
[47]↩︎
In October 2021, President Russell M. Nelson said:
From that time forward, temple ordinances were gradually refined. President Harold B. Lee explained why procedures, policies, and even the administration of temple ordinances continue to change within the Savior’s restored Church. President Lee said: “The principles of the gospel of Jesus Christ are divine. Nobody changes the principles and [doctrine] of the Church except the Lord by revelation. But methods change as the inspired direction comes to those who preside at a given time.”. . . Current adjustments in temple procedures, and others that will follow, are continuing evidence that the Lord is actively directing His Church.
- Russell M. Nelson, during General Conference, teaches that there have been changes to the Temple ceremony since the time of Joseph.
[48]↩︎
Brigham Young told his secretary L. John Nuttall:
Bro Joseph turned to me and said Bro Brigham this is not arranged right but we have done the best we could under the circumstances in which we are placed, and I wish you to take this matter in hand and organize and systematize all these ceremonies with the signs, tokens penalties and Key words I did so and each time I got something more so that when we went through the Temple at Nauvoo I understood and Knew how to place them there, we had our ceremonies pretty correct.
- Brigham Young describes first endowment, use of garments.
[49]↩︎
In the minutes of the Salt Lake School of the Prophets, John Taylor is recorded as saying:
The reason why things are in the shape they are is because Joseph felt called upon to confer all ordinances connected with the Priesthood. He felt in a hurry on account of certain premonition that he had concerning his death, and was very desirous to empart the endowment and all the ordinances thereof to the Priesthood during his lifetime. . . . Had Joseph Smith lived he would have had much more to say on many of those points which he was prevented from doing by his death. It remains for me to look after and enquire into these matters that perfect order may exist in the church of God and that persons may not be put in possession of rights and privileges and receive blessings promises and endowments which they are unworthy and can not enjoy.
- John Taylor explains that Joseph Smith felt an urgency to reveal the endowment and he would have had more to say about it if he had lived longer.
[50]↩︎
On October 17, 1893 Wilford Woodruff recorded:
I Met with GQC. J.F.S with several of the Twelve & McCallister, D. H. Cannon M W Merrill who preside over the Three Temples & L Snow of Salt Lake Temple & spent three hours in harmanizing the Different Modes of ceremonies in giving Endowments
- Wilford Woodruff describes meeting with temple presidents to harmonize the endowment across temples.
[51]↩︎
In a discourse given on April 8, 1894, Wilford Woodruff said:
President Young, who followed President Joseph Smith, led us here. He organized these Temples and carried out the purposes of his calling and office. He laid the foundation of this great Temple on this block, as well as others in the mountains of Israel. What for? That we might carry out these principles of redemption for the dead. He accomplished all that God required at his hands. But he did not receive all the revelations that belong to this work; neither did President Taylor, nor has Wilford Woodruff. There will be no end to this work until it is perfected.
- Wilford Woodruff says that no president of the church has received all revelations related to the temple.
[52]↩︎
James E. Talmage explained:
Regarding the plan of building and the structural design of temples, we find no close similarity, far less of aught approaching identity, in these holy houses as erected in different dispensations; on the contrary we may affirm that direct revelation of temple plans is required for each distinctive period of the Priesthood's administration, that is to say for every dispensation of Divine authority. While the general purpose of temples is the same in all times, the special suitability of these edifices is determined by the needs of the dispensation of which they severally belong.
- James E. Talmage explains that temple designs vary according to the needs of each dispensation.
[53]↩︎
Harold B. Lee said:
In our more recent times, as the many language problems presented themselves (like those in the Swiss Temple, where we may have a German-speaking session today, a French-speaking tomorrow, and an English-speaking the next day, as well as Scandinavian sessions), by picturing the endowment on a screen rather than by giving it by lecture and dramatization, the same message can be given with a minimum number of workers like we have in other temples. But its the same message that was given by lecture by the Prophet Joseph Smith in his officer over the John Taylor store. Now, when we have that in mind, we will see why the Prophet, in the beginning of this dispensation, gave certain instructions to have the brethren stimulated in their thinking.
- Harold B. Lee says that the endowment's message has always been the same.
[54]↩︎
The First Presidency's statement said:
Over these many centuries, details associated with temple work have been adjusted periodically, including language, methods of construction, communication, and record-keeping. Prophets have taught that there will be no end to such adjustments as directed by the Lord to His servants.
- The Church's Website reports on a First Presidency statement on temples; acknowledges that changes have been, and continue to be, made to the temple "as directed by the Lord to His servants."
[55]↩︎
In July 2020, the First Presidency released a statement asking members to not engage in public speculation about changes made to the endowment because of COVID-19 restrictions. The statement also explained, "Through inspiration, the methods of instruction in the temple experience have changed many times."
- The First Presidency asks members not to talk about changes to the endowment.
[56]↩︎
In his October 2021 general conference talk, President Russell M. Nelson said:
From that time forward, temple ordinances were gradually refined. President Harold B. Lee explained why procedures, policies, and even the administration of temple ordinances continue to change within the Savior’s restored Church. President Lee said: “The principles of the gospel of Jesus Christ are divine. Nobody changes the principles and [doctrine] of the Church except the Lord by revelation. But methods change as the inspired direction comes to those who preside at a given time.”. . . Current adjustments in temple procedures, and others that will follow, are continuing evidence that the Lord is actively directing His Church.
- Russell M. Nelson, during General Conference, teaches that there have been changes to the Temple ceremony since the time of Joseph.
[57]↩︎
In a sermon on June 11, 1843 Joseph Smith said:
It was the design of the Councils of heaven before the world was, that the principles and Laws of the Priesthood were predicated upon the gathering of the people in every age of the world. Jesus did everything possible to gather the people and they would not be gathered and he therefore poured out curses upon them. Ordinances instituted in the heavens before the foundation of the World in the Priesthood for the Salvation of men, are not to be altered or changed, all must be saved on the same principles.
Additionally, in April 2019 Russell M. Nelson taught:
Devoted disciples of Jesus Christ—since the world was created—have made the same covenants with God. They have received the same ordinances that we as members of the Lord’s restored Church today have made: those covenants that we receive at baptism and in the temple.
- Joseph Smith states that "ordinances instituted in the heavens before the foundation of the World... are not to be altered or changed."
- Russell M. Nelson teaches that Adam, Eve, and all other disciples of Christ have received the same ordinances and covenants.
[58]↩︎
In his journal, L. John Nuttall recorded Brigham Young telling him:
Bro Joseph turned to me and said Bro Brigham this is not arranged right but we have done the best we could under the circumstances in which we are placed, and I wish you to take this matter in hand and organize and systematize all these ceremonies with the signs, tokens penalties and Key words I did so and each time I got something more so that when we went through the Temple at Nauvoo I understood and Knew how to place them there, we had our ceremonies pretty correct.
- Brigham Young describes first endowment, use of garments.
[59]↩︎
3 Nephi 11:22-26 gives instructions on performing baptism which are echoed in D&C 20:72-74. The only difference is in the prayer, "Having authority given me of Jesus Christ," (3 Nephi 11:25) which is changed to "Having been commissioned of Jesus Christ."
Moroni 4-5 gives instructions on how to bless the sacrament and D&C 20:75-79 gives modern instructions on that ordinance. Similar to the instructions on baptism, there are minor differences in wording between the two ("hath" in Moroni 4:3 becomes "has" in D&C 20:77).
[60]↩︎
For example, in 2019 the First Presidency announced, "Any baptized member of the Church, including children and youth, may serve as a witness to the baptism of a living person." Before that only priesthood holders were allowed to act as witnesses at baptisms.
Joseph Smith received an early revelation instructing him that the scriptural instruction to use wine for the sacrament could be replaced with water. Additionally, in the early twentieth century, there was a movement away from using a communal cup during the sacrament to using individual cups for the water.
[61]↩︎
In 1868 Brigham Young reported that the Word of Wisdom was received because of the condition members of the school of the prophets left their meeting room after smoking and chewing tobacco.
In a sermon in Brigham City Wilford Woodruff explained that the revelation to end the practice came to him while he was considering the pressure that the U.S. government was exerting on the Church through the Edmunds-Tucker Act.
- Brigham Young describes the circumstances under which the Word of Wisdom was revealed.
- Wilford Woodruff records a sermon where he addresses reasons for the Manifesto.
[62]↩︎
For example:
- Asael Lambert reported that John A. Widstoe told him that the temple committee he was a part of made changes to the languages of the penalties so that they were more symbolic.
- The oath of vengeance was put under scrutiny during the Reed Smoot hearings in 1905. In a meeting held in the St. George Utah Temple in 1924, some people voiced concern about the wording of the law of retribution (another name for the oath of vengeance).
- The removal of the wording of the woman's promise to obey her husband in 2019 was met with approval from attendees who described the changes as "empowering."
- Changes to accommodate COVID-19 restriction.
[63]↩︎
In an article on nudity in temple rituals, John-Charles Duffy described the 2005 changes to the initiatory ordinance:
Initiates are now instructed to clothe themselves in the garment in the privacy of a changing-room cubicle, then to place the shield on top of that, before being presented to the washing room... As the rite begins, initiates are told that they will be washed and anointed "only symbolically"; this symbolic washing and anointing is restricted to dabbing water and oil on the initiates's forehead or crown. Officiators still pronounce the traditional blessings on individual body parts, but they do so while laying hands on the initiate's head.
- In the Journal of Ritual Studies it states that before 2005 the initiatory included "ritual nudity".
[64]↩︎
For example, in an expose of Mormonism written in 1842, John C. Bennett claimed that Joseph Smith created his own form of Freemasonry and that participants agreed to penalties for revealing the details of the ceremonies.
Later, in an 1846 letter to the Warsaw Signal, a writer using the pseudonym Emeline said that during the endowment participants agreed to not reveal names given in the temple "under no less penalty than to have our throats cut from ear to ear, our hearts torn out, &c., &c."
- John C. Bennett's expose claims to reveal temple rituals.
- Emeline describes her experience in the endowment at Nauvoo.
[65]↩︎
A writer in the Warsaw Signal said that the penalties for revealing temple covenants were, "under no less penalty than to have our throats cut from ear to ear, our hearts torn out, &c., &c." RLDS writer J. D. Stead gave more detailed descriptions of each of the penalties, which align with Emeline's description.
Note that the First Presidency and Quorum of the Twelve has denied repeatedly that the Church condones death for apostates.
[66]↩︎
In April 1990, the Los Angeles Times reported major changes to the temple endowment. Among those changes was "the requirement that members make throat-slitting and disemboweling gestures as signs that they will not reveal the ceremony’s contents."
- Los Angeles Times reports on major changes to the temple endowment.
[67]↩︎
The Los Angeles Times reported:
The central temple ceremony in the Mormon Church has been changed to eliminate the woman’s vow to obey her husband and other elements that some members said were offensive and outdated. In the new version of the rites, women now pledge to obey God and to merely listen to the advice of their husbands. “That’s the most significant change in the church since blacks received the priesthood in 1978,” said Ron Priddis, vice president of Signature Books in Salt Lake City, an independent publisher of Mormon-oriented books. “In a church that is so patriarchal, that’s quite a step.”
- Los Angeles Times reports on major changes to the temple endowment.
[68]↩︎
The Salt Lake Tribune reported:
Women also no longer covenant to hearken to their husbands. “If you ask any faithful feminist what she wanted to change, these hit the entire checklist. Every single complaint was addressed and fixed in a meaningful way,” she said. “This was not a baby step; it was like a leap forward.” ... Giving women “direct access to God in the temple,” Riess said, “helps them have a more consistent spiritual experience in every arena of their lives.”
- The Salt Lake Tribune reports on changes to the temple endowment in 2019.
[69]↩︎
The earliest example of an oath of vengeance is an entry in Heber c. Kimball's journal on December 21, 1845. Kimball wrote that he promised, "[I] never will rest nor my posterity after me until those men who killed Joseph and Hyrum have been wiped out of the earth."
- William Clayton's record of Heber C. Kimball making a covenant to never rest until he avenges murder of Joseph and Hyrum Smith.
[70]↩︎
In exposes written in 1847 and 1849, Increase and Maria Van Dusen wrote that they were given this oath:
You do solemnly swear, in the presence of Almighty God, his holy angels, and these witnesses, that you will avenge the blood of Joseph Smith on this nation, and teach the same to your children; and that you will, from this time henceforth and forever, begin and carry out hostilities against the nation, and to keep the same intent a profound secret, now and forever.
In 1857, John Hyde, a former Latter-day Saint, described the oath of vengeance as a pledge to perpetually oppose the U.S. government for its inaction over Smith's death and the Saints' persecution, urging this mission to be passed down generations to advance the Mormon Church's dominion over the world.
In the 1877 book Mormonism Unveiled by John D. Lee, Lee stated that while in Nauvoo Brigham Young put him under oath to avenge Joseph Smith and that this oath was administered in the temple.
[71]↩︎
During the Reed Smoot hearings, multiple Latter-day Saints and former Latter-day Saints were questioned about temple ceremonies. Particular concern was placed on any oaths that might preclude Smoot from faithfully serving in Congress.
Witnesses Hugh Dougall, Annie Elliot, Alonzo Arthur Noon, Walter Wolfe, J. R. Wallis, and August Lundstrom all told the committee that at some point during the endowment ceremonies, they took part in there was a prayer (or they were told to pray) that God would avenge the blood of the prophets.
[72]↩︎
In a letter to the St. George temple president, George F. Richards instructed, "Omit from the prayer in the circle all references to avenging the blood of the Prophets. Omit from the ordinances and lecture all reference to retribution."
- George F. Richards instructs the St. George Temple president to cease references to retribution in the endowment.
[73]↩︎
An entry in Joseph Smith's journal for October 8, 1843 noted that a prayer meeting was held in his home with endowed Latter-day Saints.
- Record of prayer meeting in Joseph Smith's journal on October 10, 1843.
[74]↩︎
Wilford Woodruff record in his journal that "the Presidency wished the Twelve to get up a company each one of them to Form a Prayer Circle."
In 1895 the John Taylor prayer circle printed a history of the prayer circle. It explained:
THIS Prayer Circle was organized in Great Salt Lake City, Utah, September 1, A. D. 1858, and was called, according to the custom, after the name of the Apostle presiding. Meetings to be on Sunday at one o'clock.
- Wilford Woodruff records in his journal that the apostles were directed to organize prayer circles.
- History of the John Taylor Prayer Circle published in a pamphlet.
[75]↩︎
For example:
- In an 1868 letter to George A. Smith, Jacob G. Bigler informed him that he and a few others organized their own prayer circle.
- In 1874 Thomas Daniels wrote a letter to Brigham Young on behalf of his prayer circle regarding a few questions about how to pray in the circle.
- In the minute book for the St. George High Priests Prayer Circle William Fawcett noted that since many of the high priest prayer circle were old and unable to travel, they chose to disband it.
[76]↩︎
A letter from First Presidency on May 3, 1978 directed:
The Council of the First Presidency and the Quorum of the Twelve has decided that all such prayer circles, whether held in the temples or outside the temples, be discontinued immediately.
They recommended that where possible stake leaders attend an endowment session together to participate in the prayer circle there.
- The First Presidency directs that prayer circles should no longer take place outside of the temple.
[77]↩︎
For example, in his April 2019 general conference talk, Elder Bednar stated:
Information also is available about following the Savior by receiving and honoring covenants to keep the law of obedience, the law of sacrifice, the law of the gospel, the law of chastity, and the law of consecration.
The General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints instructs:
Temple covenants and ordinances are sacred. The symbols associated with temple covenants should not be discussed outside the temple. Nor should we discuss the holy information we promise in the temple not to reveal. However, we may discuss the basic purposes and doctrine of temple covenants and ordinances and the spiritual feelings we have in the temple.
- The Church Handbook says that temple ordinances are sacred and information promised not to be shared should not be revealed.
- April 2019 David A. Bednar talk: "Prepared to Obtain Every Needful Thing."
[78]↩︎
After stating that "we may discuss the basic purposes... of temple covenants," the handbook (General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints) lists the covenants in the endowment as:
- Living in obedience to God's commandments
- Embracing the law of sacrifice through supporting the Lord's work and sincere repentance
- Adhering to the gospel of Jesus Christ through faith, daily repentance, receiving salvation ordinances, enduring in faith, and loving God and neighbors
- Observance of the law of chastity
- The law of consecration, dedicating one's life and resources to the growth of Jesus Christ's Church on Earth.
- The General Handbook of The Church of Jesus Christ of Latter-day Saints describes the endowment, including the covenants made.
- The Church Handbook says that temple ordinances are sacred and information promised not to be shared should not be revealed.
[79]↩︎
The Handbook also adds that members "may discuss the basic purposes and doctrine of temple covenants and ordinances and the spiritual feelings we have in the temple."
Elder David A. Bednar gave these same instructions in April 2019, and a statement by the First Presidency in 2020 reiterated it:
Guideline #1. Because we love the Lord, we always should speak about His holy house with reverence. We should not disclose or describe the special symbols associated with the covenants we receive in sacred temple ceremonies. Neither should we discuss the holy information that we specifically promise in the temple not to reveal. Guideline #2. The temple is the house of the Lord. Everything in the temple points us to our Savior, Jesus Christ. We may discuss the basic purposes of and the doctrine and principles associated with temple ordinances and covenants.
[80]↩︎
Publications that include details of the endowment include:
- John C. Bennett's The History of the Saints (1842)
- Emeline's letter "Mormon Endowments" in the Warsaw Signal (1846)
- Increase and Maria Van Dusen's The Mormon Endowment; A Secret Drama, or Conspiracy, in the Nauvoo-Temple, in 1846 (1847)
- Catherine Lewis' Narrative of Some of the Proceedings of the Mormons (1848)
- John Hyde's Mormonism: Its Leaders and Designs (1857)
- J. D. Stead's Doctrines and Dogmas of Utah Mormonism Exposed (1911)
- Jerald and Sandra Tanner's Mormonism: Shadow or Reality? (1987)