Free Masonry

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Masonry

Masonry and the Endowment

On May 3, 1842, Joseph Smith enlisted a few men to prepare the space in his Red Brick Store in which the Nauvoo Masons met, “preparatory to giving endowments to a few Elders.”The next day, Joseph introduced the temple endowment for the first time to nine men, all of whom were also Masons.One of these men, Heber C. Kimball, wrote of this experience to fellow Apostle Parley P. Pratt, who was on a mission in England. “We have received some precious things through the Prophet on the priesthood,” Kimball wrote of the endowment, noting that “there is a similarity of priesthood in masonry.” He told Pratt that Joseph believed Masonry was “taken from priesthood but has become degenerated.”Joseph Fielding, another endowed Latter-day Saint and a Mason, noted similarly in his journal that Masonry “seems to have been a Stepping Stone or Preparation for something else,” referring to the endowment…

Masonic ceremonies promote self-improvement, brotherhood, charity, and fidelity to truth for the purpose of making better men, who in turn make a better society.During temple ordinances, men and women covenant with God to obey His laws for the purpose of gaining exaltation through the Atonement of Jesus Christ.“Masonry,” Church History Topics, saints.lds.org

Christ the Mason?

I believe Christ may have been the ultimate Stonemason. We read in Daniel 2:45, “Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.” In Matthew 21:42-44 we read, “Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?  Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The more I read about Stone Mason’s the more I realize how important of an occupation that was at the time of Christ. I love the analogy about building and tearing down with stone.

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“Jesus when He laid foundations as a stonemason (tekton), would have rejected many stones as the cornerstone. The irony is that the Jews rejected what they thought was a worthless small rock [lithos] which in fact WAS the very bedrock [petra: bedrock] and cornerstone [akrogōniaios: corner stone]. “The stone [Lithos: wall stone] which the builders rejected Has become the chief corner stone [akrogōniaios: corner stone].” (Psalm 118:22, LXX)”

1. While it is popular to call Jesus a carpenter, it is clear that Jesus was a “master builder” known as a stonemason.
a. Stonemasons (archi-tekon) were the top authority in first century construction and would also possess carpentry skills as a sub trade.
b. The word “tekton” simply means “constructor” without telling us whether it was wood or stone.
2. The only indication we have that Jesus was a MERE carpenter as opposed to a master builder “stonemason” comes from Justin Martyr in 150 AD who says Jesus manufactured yolks and plows.
a. This may be true.
b. A master builder stonemason, had to know how to construct entire houses including wooden flat or pitched roofs, doors and windows.
3. Jesus used both stonemason and carpentry illusions in His teaching.
4. Jesus, our master builder:
a. Master builder of the Universe as “creator”
b. Master builder of homes as a secular physical trade for income as a man on earth.
c. Master builder of the spiritual temple, which is the Church of Christ!

Jesus the Master Builder and Creator of universe Architect, Stonemason, Carpenter of the Temple/Church www.bible.ca

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I just read an interesting article in the Deseret News. “Jesus, scholars say, was a mason. He worked in stone, not wood. Instead of saws and nails he handled squares and compasses, chisels and hammers.

And he would have been built, himself, like a block of granite.

For now, I’m waiting for more evidence to roll in. But it’s interesting how that one little adjustment — from seeing Jesus as a carpenter to seeing him as a mason — sends a ripple through all the gospels.

When Jesus said he would tear the temple down and build it up in three days, of course they would have thought he meant Herod’s temple. The man was a stone mason.

When he tells the haughty Jews that God could raise children of Abraham from the stones, did he mean “hew children of Abraham” from those stones?

When he says to give our hungry sons bread — not stones. When he talks of millstones around a neck and buildings where one stone will not be left upon another; when he describes himself as a stone the builders rejected who will become the cornerstone.

When he gives Simon the nickname Peter — a word that comes from “petrify” — a nickname that means solid, hard, resilient. A nickname that means “stone.”

When Jesus did all of that, was he drawing from his childhood and his own personal experience?

When he worked his square and compass on rock did he see eternal truths at work?

When he chipped and chiseled blocks of marble did the fashioning of worlds come to his mind?

Modern scholars say there’s a good chance of that. They say there’s a chance Jesus was, indeed, a mason.” A mason, and not a carpenter? Possibly … by Jerry Earl Johnston Deseret News

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From LDS Living we read, “The first five Latter-day prophets were Freemasons. Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow all were members of the fraternity. All joined while living with the Saints in Nauvoo…

Mormonism and Masonry use several of the same symbols. Though the same symbols are used, there are many references to these symbols in LDS history occurring well before Joseph Smith became a Freemason. In fact, Matthew B. Brown, author of Exploring the Connections Between Mormons and Masons, has found several references prior to 1842. For example:

All-Seeing Eye

1828–29: “I pray the God of my salvation that He view me with His all-searching eye” (2 Nephi 9:44).

May 1836: “God is not mocked with impunity. His all-seeing eye beholds you at all times. . . . His all-seeing eye surveys the whole of His vast creation” (remark by John Whitmer).

Handclasp

27 June 1839: Joseph Smith taught the members of the First Presidency and Quorum of the Twelve Apostles one of “the keys of the kingdom of God,” which was how to detect the nature of an otherworldly visitor by means of a handclasp.

22 July 1840: Joseph Smith Jr. had a scribe write in a letter to William W. Phelps,
“I shall be happy once again to give you the right hand of fellowship.”

Holiness to the Lord

April 1830: “walking in holiness before the Lord” (D&C 20:69).
25 June 1833: The First Presidency of the Church wrote in a letter that each of the 24 temples in Jackson County, Missouri, was to be adorned with the inscription, “HOLINESS TO THE LORD” (History of the Church, 1:359).

Bees

1829: Honeybees called “deseret” (Ether 2:3).
November 1832: The disciple of Jesus Christ is to have “industry” like the “bees” (Evening and Morning Star, vol. 1, no. 6)…

Early Church leaders agreed that Freemasonry could be traced back to the priesthood.

In his book Exploring the Connection Between Mormons and Masons, Matthew B. Brown includes several statements from prominent Latter-day Saints in the early Church. He writes:

“[Such quotes] establish the viewpoint of some 19th century Mormons with regard to the origin of Freemasonry. The first statement comes from Joseph Smith’s scribe Willard Richards and was written by him on or very near the day when the Prophet was raised to the degree of Master Mason. The statements by Heber C. Kimball (a contemporary record) and Benjamin F. Johnson (a reminiscent account) reflect the thought of Joseph Smith on the matter.

“The message behind all of these statements is consistent—there are similarities between Freemasonry and the Mormon endowment because Masonry is a product of apostasy or degeneration from a priesthood-based prototype. Latter-day Saints possess the authentic version.”

Consider the following examples:

Willard Richards (16 March 1842): “Masonry had its origin in the Priesthood. A hint to the wise is sufficient.”

Heber C. Kimball (17 June 1842):“ There is a similarity of priesthood in Masonry. Brother Joseph [Smith] says Masonry was taken from priesthood.”

Benjamin F. Johnson (1843): Joseph Smith “told me Freemasonry, as at present, was the apostate endowments, as sectarian religion was the apostate religion.”

Joseph Fielding (December 1843): The LDS temple ordinances are “the true origin of Masonry.”

Heber C. Kimball (9 November 1858): “The Masonry of today is received from the apostasy. . . . They have now and then a thing that is correct, but we have the real thing.” Complete Article LDS Living.com

Wednesday, March 16. –I was with the Masonic Lodge and rose to the sublime degree. History of the Church, Vol. 4 pg. 552

“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. This winter there was much preaching through the city, much said on the subject of the coming or spirit of Elijah. There has been great light poured out upon the Saints of late, and a great spirit of hearing. I have been called to preach several times and felt much of the spirit. In general I have felt well, increasing in light and knowledge and also in joy, having the good will and confidence of my brethren and feeling myself to be one with them. In these things I feel myself blessed and honored. . . . As to me, I have evidence enough that Joseph is not fallen. I have seen him after giving as I before said, the origin of Masonry, organize the kingdom of God on the earth and am myself a member of it. In this I feel myself highly honored but I feel grieved that at this time of the greatest light and the greatest glory and honor, men of so much knowledge and understanding should cut themselves off. Diary of Joseph Fielding, 1797-1863

Mi’kmaq/Gaspesian Indians

“Mi’kmaq (Mi’kmaw, Micmac or L’nu, “the people” in Mi’kmaq) are Indigenous peoples who are among the original inhabitants in the Atlantic Provinces of Canada. Alternative names for the Mi’kmaq appear in some historical sources and include Gaspesians, Souriquois, Acadians and Tarrantines. Contemporary Mi’kmaq communities are located predominantly in Nova Scotia and New Brunswick, but with a significant presence in Québec, Newfoundland, Maine and the Boston area. As of 2015, there were slightly fewer than 60,000 registered members of Mi’kmaq nations in Canada. In the 2011 National Household Survey, 8,935 people reported knowledge of the Mi’kmaq language.” Canadian Encyclopedia

Native Americans have been practicing freemasonry for hundreds of years. Freemasons have been fascinated by this and wrote several books (see below) trying to explain Native American practice of freemasonry. Freemasonry goes back to when Hebrews were enslaved by the Egyptians. Being enslaved by the Egyptians for hundreds of years until Moses sent them free. The enslaved Hebrews helped build some of the stone ruins of Egypt. The Hebrews became excellent stone masons. They the stone masons could differentiate between those who were average to those who were excellent stone masons in several different ways. In other words, these stone masons became the world’s first trade union so to speak. It became a exclusive membership for only stone masons, The Hebrews were freed from bondage and could start to build their own cities and temples but not just anyone could work on the stone structures or temples. You had to be a part of the trade union or freemasonry. But how could you tell the difference between a regular mason versus a Freemason. Freemasons had a special way that they could prove to another freemason that their claims were true. This practice is still used today by freemasonry. In the Church of Jesus Christ of Latter-day Saint Temples and current Freemasonry there are similarities in the examples of Native American freemasonry. The earliest example of freemasonry principles are the Mi’kmaq Indians who also have an account of Christ’s visit. The mi’kmaq Indians held sacred signs and tokens on their “garments” and skin. These tokens were a distinguishing feature for them. So much so the tokens were buried with them. They could show to their ancestors these tokens, the only way their ancestors could recognize them as being a part of their tribe or the cross bearers. This community of Mi’kmaq Indians held the cross as sacred. It’s not an evangelical cross but a Greek style cross held sacred for centuries by many native American civilizations to include pre-Columbian tribes such as the Hopewell. For this being one of many reasons Father Chretian Le Clercq believed that these Indians once knew of the Christian gospel. These accounts date to 1680 in New Relations of Gaspesia pg 34, 86. Mi’kmaq Hebrew Customs and Beliefs that Father Clercq found among the Mi’kmaq  Hebrew custom of one year betrothal and dowry (New Relations of Gaspesia pg85 ) Belief of a great flood (New Relations of Gaspesia pg 84 ) Belief they descended from one man and one woman and genesis account (New Relations of Gaspesia pg 84 ) Their language compared to Hebrew by Silas T Rand (Legends of the Micmacs pg 35) Mi’kmaq Book of Mormon examples Belief they sailed to North America as did Lehi and his family (New Relations of Gaspesia pg 84 ) Belief they had letters and a written language (New Relations of Gaspesia pg 86 ) Christ Visit:The mi’kmaq are visited by a man who performs miracles and people are healed. n the Book of Mormon Christ visits the Nephites and performs miracles and healings (New Relations of Gaspesia pg 172 ) This man takes the time to teach the Mi’kmaq people. Christ spends several days if not weeks teaching the Nephites and Lamanites. (New Relations of Gaspesia pg 172 ) Before a visit by this man the Mi’kmaqs were under extreme destitution and devastation. Before Christ visit in the Book of Mormon there were natural calamities that devastated the Nephites and Lamanites (New Relations of Gaspesia pg 172 ) Before Christ visit there was three days of darkness. The Mi’kmaq elders during the devastation of their nation were under a deep sleep consistent with the Book of Mormon. (New Relations of Gaspesia pg 86 ) The Mi’kmaq believe they need to have signs and and tokens in the after life. Father Clercq also believed that they once had the gospel but was lost to due to the licentiousness of their ancestors.”These people had received in times past a knowledge of the Gospel and of Christianity, which they have finally lost through the negligence and the licentiousness of their ancestors” (New Relations of Gaspesia pg 86 ) Michmash In the Old Testament there is a city that still exist today known today as Mikhmas and known in the Old Testament as Michmash. In the Old Testament the pronunciation of Michmash is very similar to the name of the Micmac tribe. Based on their similar beliefs and their Book of Prayers characters, Micmac tribe may be descendants of the Nephites/Hopewell Indians and survived the Nephite genocide by escaping to the North Alma 22:33. Their geographical location above the hill Cumorah and other factors such as a nomadic lifestyle, being decimated by sickness, as well as wars with the Iroquois ( possible Lamanites), offers more evidence to support this possibility. Based on the Iroquois beliefs and traditions, the Iroquois are the best candidate to be primarily responsible for the extinction of the Nephites. Michmash in Hebrew means “something hidden”. During the Nephite genocide any surviving Nephites would have to join the Lamanites or hide. The very name of Micmac, supports this. If you remember the old cowboy and Indian movies, you remember many scenes that show the Native American greeting the white man and sawing, “How”, as they raise the right arm to a square.  This particular gesture has a lot of meaning to members of the Church of Jesus Christ of Latter-day Saints and in freemasonry and in other places. Other greetings used particularly by the Great Lake Indians is a gesture that also has a lot of significance. If you were to establish a close relationship with these tribes, you would be given a token to show a such a friendship was made. See the unique painting by Jeffereys (left) and see the left and right hand positions. This may be a token of friendship or knowledge of similar tribes. Native American Freemasonry “Freemasonry has played a significant role in the history of Native Americans since the colonial era—a role whose extent and meaning are fully explored for the first time in this book. The overarching concern of Native American Freemasonry is with how Masonry met specific social and personal needs of Native Americans, a theme developed across three periods: the revolutionary era, the last third of the nineteenth century, and the years following the First World War. Joy Porter positions Freemasonry within its historical context, examining its social and political impact as a transatlantic phenomenon at the heart of the colonizing process. She then explores its meaning for many key Native leaders, for ethnic groups that sought to make connections through it, and for the bulk of its American membership—the white Anglo-Saxon Protestant middle class.

Through research gleaned from archives in New York, Philadelphia, Oklahoma, California, and London, Porter shows how Freemasonry’s performance of ritual provided an accessible point of entry to Native Americans and how over time, Freemasonry became a significant avenue for the exchange and co-creation of cultural forms by Indians and non Indians.” http://www.nebraskapress.unl.edu/product/Native-American-Freemasonry,674870.aspx

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Other Resources FREEMASONRY AND THE AMERICAN INDIAN by William R. Denslow INDIAN MASONRY  by Robert C. Wright FREEMASONRY AND NATIVE AMERICAN TRADITIONS by W. Bro. Dennis V. Chorenky. The Ceremony of Red Hand Practiced by the Iroquois (Seneca, Cayuga, Onondaga, Oneida, or Mohawk) in their longhouses or temple.

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RITUALISTIC LEGENDS OF INDIAN SOCIETIES LEGENDS OF THE ANCIENT GUARDS OF THE MYSTIC POTENCE Also known as LITTLE WATERS The ceremony was held in the Long House of the IROQUOIS, that is the SENECA, CAYUGA, ONONDAGA, ONEIDA, or MOHAWK. Here due to space and time we will cover just the high points of the ceremony. The proceedings began with 4 raps at the door. The candidate was brought in and listened to the story of Red Hand, the ancient leader. As in the Hiramic legend the candidate assumes the identity of the object of the story. Red Hand was a young Chief who received certain mysterious knowledge from the Creator of All. He was kind and generous and loved by all. One day in battle a poisoned arrow felled him. The enemy Indian rushed upon him demanding the secret of his power ( Hiram Abiff) or his life. Red Hand refused to divulge the secrets so he was scalped. A lone wolf came upon the body and howled so loud he brought all the animals from the forest. They each contributed a part of their bodies and revived the scalp which they put on Red Hand’s head. They formed a circle around him at signs of life and chanted. Red Hand listened with his eyes closed when a voice asked him these questions: VOICE: “Hast thou cleansed thyself from human guilt and impurity?” RED HAND: “ I have”. VOICE: “Hast thou ill will toward any of they fellow creatures?” RED HAND: “I have not”. VOICE: “Wilt thou trust and obey us, keeping thyself always chaste and valorous?” RED HAND: “I will”. VOICE: “Wilt thou hold this power with which we endow thee for thine own chosen company only?” RED HAND: “I will”. VOICE: “Wilt thou endure death or torture in its cause?” RED HAND: “I will”. VOICE: “”Wilt thou vow this secret never to be revealed save at thy death hour?’ RED HAND: “I will”. VOICE: “They death hour will be revealed to thee; thou wilt be allowed to choose thy successor, and at the end of thy journey thou wilt be rewarded for faith and obedience.”(2) The circle drew closer and the brother who is the bear touched the breast of Red Hand. All stood erect. The bear grasped the hand of the leader who was to be raised thought slain, and by a strong grip pulled Red Hand to his feet. http://www.phoenixmasonry.org/native_american_rituals.htm The Number Four “There seems to be a sacred number in many religions and bonding societies and even in certain cultures. In the Hebrew Scripture the number 7 is said to occur over 360 times. Masonry reveres numbers and so does the American Indian. For Masonry it is the number 3, for the Indian it is 4. Being a hunter the Indian is always has super awareness of the points of the compass whence comes the importance of the number 4. Equally important it is from these points that the Creators and spirits come from. In the ceremonies of the Mide-wiwin of the Ojibwa, which we will explore in detail later, there are 4 degrees. In each degree the Indian paints a different colored band or stripe on his face – 4 colors. The Mason will have of course the 3 different displays of the apron in the 3 degrees. The Chippewas initiated a candidate into Meda craft by sending him to a Lodge of 4 poles, with 4 stones before its fire and there he was to remain for 4 days and sit at 4 banquets. The Otoe and Missouri Indians buried their people by keeping a fire at the grave 4 days and 4 nights. On the fifth day the spirit would gallop away to the Happy Hunting grounds. The Zuni Indians believe that a spirit hovers about their village 4 nights after death. The Indian believes that spirit that looks over the deceased lives in the North and in Freemasonry is not the North also a place of darkness? The Cherokee Shaman (Medicine Man) prepares his tribe for war by situating the warriors of the tribe at the edge of a stream facing east. Thus placed the Shaman sings the war song and this is repeated on four successive nights. The Creeks had a celebration called “The Busk” or the making the new fire. It was a celebration to the four winds and was commenced by placing four logs in the center of a square, end to end forming a cross pointing to the four cardinal points. In the center “new fire” was made which was symbolic of wiping the slate of sin clean. This for the Native American was the day of Atonement. In the snake dance of the Moqui Indians they use four kinds of medicine utilizing four different roots. Not only does the number 4 appear in the four cardinal points of the compass, it is revered in the peace pipe ceremonial, the four colors ( generally red, black, yellow and white), and what might be referred to as the four essential virtues of Native American spirituality, respect for deity, respect for Mother Earth, respect for one’s fellow man, and respect for individual freedom. This all according to Robert G. Davis who states that because of the four virtues it is very rare to find American Indians quarrelling about religion. Jim Tresner talks about the four arrows at the cardinal points in a circle all pointing inwards. The circle represents the world and also an individual. The arrows represent “the attitudes or attributes with which a person must view every event and consider every problem if he is to find enlightenment. Thus he must look at things from: 1) The direction of wisdom (arrow of the North) 2) The direction of innocence (the arrow of the south) 3) The direction of Introspection (the arrow of the West) 4) The direction of far sight (the arrow of the East)” (3) The points of the four arrows all meet at the exact center of the circle. This symbolism is quite similar to the Masonic point within a circle. He also tells us that an Indian’s life was divided into four periods: 1) “The age of learning — 0-12 2) The age of accepting — 12-24 3) The age of refining — 24-36 4) The age of wisdom — 36 until death” (3) There were four elements — earth, water, fire and wind. For the Navajo there were four sacred plants: corn, beans, pumpkin and tobacco.” http://www.phoenixmasonry.org/native_american_rituals.htm

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INDIAN MASONRY BY ROBERT C. WRIGHT LISTEN to the voices of the dim past, and we hear Confucius teaching of a heaven and reverence for  ancestors ; Zarathrustra, the Persian Christ, telling the people of Ahuramazda, the wise Lord, and Ahriman, the spirit of evil ; the Hindu, pointing to a trinity of Brahma the Creator, Vishnu the Preserver and Civa the Destroyer, while the Christian has built up a religion like the composite column, whose beliefs, like the different architectural ideas in the column, embrace all the older ones. Therefore in his song he tells you the same old story : Or if on joyful wing, Cleaving the sky ; Sun, moon and stars forgot, Upward I fly, Still all my song shall be, Nearer my God to thee. O, Redman, art thou of the brotherhood? Is the voice of thy God like any of theirs? Toward what beyond wings thy soul its way? Me-wi-ja, a long time ago, Paleface. Before many, many great suns; in times of which the paleface tribes know not their own story ; all the lands, from one great sea water to the other great sea water, belonged to my people. The buffalo were plentiful as the leaves in summer. Fish filled every stream. Through big, dark forests and over wide plains roamed the deer and all kinds of game. Many swift ponies we had, and there was hunting ground for every tribe. Where the tepees stood, grew our corn. The wanderer who came on peaceful way never stretched forth his hand for corn and venison and was turned aside hungry and footsore. It is truth that the tribes fought with one another over many very little things. So did the palefaces quarrel for things no greater than those about which we quarrelled. But we were all Redmen and brethren. This we knew. At last came the palefaces and made, close together, wood and stone houses, upon our rivers and in the midst of our best hunting grounds. They made the big trees to fall, until the plains and hills were bare. On the rivers went their smoke canoes, and over the land very fast went their smoke wagons. With thunder sticks they killed our game. Their medicine men had speaking leaves. Their ways were not ours of the old times, when we roamed here free and happy. First came few palefaces, then more, until their numbers were greater than ever the buffaloes came. Always farther away they drove us. At last, there was little land left where we could hunt. They brought us fire-water, which the Redman never knew. It burned his head and made him crazy, so he did many things he ought not to have done. The palefaces had forked tongues, — they lied to my people. We were simple and met them as friends, — we offered them the pipe of peace ; said we would be their brothers. With deceit they made us help one of their thieving bands to destroy another, because each wanted more trade from us. They broke the faith with us.” To read the rest visit HERE page 121 INDIAN MASONRY BY ROBERT C. WRIGHT Diagram of the Mide-Wigan arranged for the Fourth Degree (Below) 1-Sacred stone 2-Space where blanket is spread to receive presents 3,4,5,6, Sacred Mide posts. 7,8,9,10, Posts representing limbs of the Bear Manido. 11,12,13, Bear’s nests. 14,15,16,17, Small cedar trees at corners. 18, Lone post or peeping board. 19, Sweat lodge. Points of the compass indicated by appropriate letters in the gateways.

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Below are quotes from FAIRMormon Here. Relationship between the Endowment and Freemasonry Summary: Important note: Members of FairMormon take their temple covenants seriously. We consider the temple teachings to be sacred, and will not discuss their specifics in a public forum. Some critics of Mormonism see similarities between the rites of Freemasonry and LDS temple ceremonies and assume that since Joseph Smith was initiated as a Freemason shortly before he introduced the Nauvoo-style endowment he must have plagiarized elements of the Masonic rituals. This viewpoint leads them, in turn, to conclude that the LDS endowment is nothing but a variant form of Masonic initiation and therefore not from a divine source. “Masonry, Church History Topics on LDS.org: “There are different ways of understanding the relationship between Masonry and the temple. Some Latter-day Saints point to similarities between the format and symbols of both the endowment and Masonic rituals and those of many ancient religious ceremonies as evidence that the endowment was a restoration of an ancient ordinance. Others note that the ideas and institutions in the culture that surrounded Joseph Smith frequently contributed to the process by which he obtained revelation. In any event, the endowment did not simply imitate the rituals of Freemasonry. Rather, Joseph’s encounter with Masonry evidently served as a catalyst for revelation. The Lord restored the temple ordinances through Joseph Smith to teach profound truths about the plan of salvation and introduce covenants that would allow God’s children to enter His presence.” Critics of the LDS Church often point to similarities between the rituals of Freemasonry and the LDS temple endowment Critics of the LDS Church often point to similarities between the rituals of Freemasonry and the LDS temple endowment and claim that since Joseph Smith was initiated as a Freemason in Nauvoo, Illinois shortly before he introduced the full endowment to the Saints (as opposed to the partial endowment given in the Kirtland Temple), he must have incorporated elements of the Masonic rites into his own ceremony. Implicit in this charge is the idea that Joseph Smith’s ritual was not revealed to him by God and thus not a legitimate restoration of ancient Israelite and early Christian ordinances. It is worthwhile to note that these critics are also often critical of Freemasonry, and thus attempt guilt by association. Some of the endowment was developed and introduced in the weeks following Joseph Smith’s initiation as a Master Mason, but other elements were developed prior to his association with Freemasonry While it is true that some of the endowment was developed and introduced in the weeks following Joseph Smith’s initiation as a Master Mason. This oversimplifies the issue considerably. The endowment and other parts of LDS temple worship developed slowly over a period of years. It did not happen all at once. Joseph Smith’s critics want to label him as an intellectual thief by claiming that he stole some of the ritual elements of Freemasonry in order to create the Nauvoo-era temple endowment ceremony. The greatest obstacles to this theory are the facts that

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

Furthermore, Joseph’s contemporaries saw the parallels to Masonry clearly, and yet they did not charge him with pilfering. In order to understand this issue, a few facts need to be understood:

1. Joseph Smith, Jr. was initiated as a Freemason in Nauvoo, Illinois on the 15th and 16th of March 1842; his brother Hyrum and (possibly) his father Joseph Sr. were Masons before the Church’s organization in April 1830.
2. A few of the early leaders of the Church were Masons before the Church’s organization while many others were initiated into the Masonic institution in the Nauvoo period.
3. Masonry was a well-known and highly regarded fraternity in mid-19th century America.
4. There are similarities between the rituals of Freemasonry and those of the LDS Temple endowment. These similarities center around -the use of a ritual drama—the story of Hiram Abiff is used by the Masons, while the LDS endowment uses the story of Adam and Eve and the creation (the LDS versions have parallels to ancient Israelite temple worship). -similar symbolic hand gestures in the course of the rituals (which also have ancient antecedents) small portions of similar verbiage

Symbolist F. L. Brink suggested that Joseph Smith successfully provided an “innovative and intricate symbology” that suited well the psychic needs of his followers. Question: Why is confidentiality associated with the temple ordinances?

The LDS temple ceremony was, and still is, considered to be sacred, and was not to be exposed to the view or discussion of outsiders Joseph Smith was of the view that some of the Saints were not good at keeping religious confidences: “The reason we do not have the secrets of the Lord revealed unto us, is because we do not keep them but reveal them; we do not keep our own secrets, but reveal our difficulties to the world, even to our enemies, then how would we keep the secrets of the Lord? I can keep a secret till Doomsday.” A few of the early leaders of the Church pointed out that one of the aims of Masonry was to teach adherents proper respect for promises of confidentiality. For instance,

• Joseph Smith: “The secret of Masonry is to keep a secret.”
• Brigham Young: “The main part of Masonry is to keep a secret.” 

This institutionalized Masonic principle was a trait that would be necessary for the Saints to incorporate into their lives once they were endowed, because certain elements of the temple ritual were considered to be very sacred and were not to be divulged to the uninitiated. This may be the key for understanding why the Prophet encouraged so many of the Nauvoo-era Saints to join the Masonic brotherhood. Above are quotes from FAIRMormon Here.

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“George Washington joined the Masonic Lodge in Fredericksburg, Virginia, at the age of twenty in 1752. During the War for Independence, General Washington attended Masonic celebrations and religious observances in several states. He also supported Masonic lodges that formed within army regiments. At his first inauguration in 1791, President Washington took his oath of office on a Bible from St. John’s Lodge in New York. During his two terms, he visited Masons in North and South Carolina, and presided over the cornerstone-laying ceremony for the U.S. Capitol in 1793. In retirement, Washington became charter Master of the newly chartered Alexandria Lodge № 22, sat for a portrait in his Masonic regalia, and in death, was buried with Masonic honors.” gwmemorial.org

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