Historical Precedents of the Endowment Part 2: Freemasonry

Why members of the Church don't need to be ashamed of the Masonic connections

As a member of the Church of Jesus Christ of Latter-day Saints, you have probably heard that there are similarities between Freemasonry and the Endowment. The purpose of this article is to describe those similarities at a high-level, to explain the historical connection between the Church and Freemasonry, and to give a rationale as to why the similarities would exist. Don't worry, all that is sacred to the Church and Freemasonry will be respected. As a member of the Church and a Freemason, I have the highest regard for both organizations.

I always smile when I think about my first encounter with Freemasonry. I was 19 years old, serving a mission in Indiana. As I was walking to an appointment, I noticed a building with the Masonic insignia (a square and compass overlaid with the letter G in the middle). I was intrigued by this logo and asked my missionary companion what it meant. He responded, “That’s the Freemasons. They practice secret rituals where they ride on a goat. That’s what the G stands for.” I was actually naive enough to believe this explanation!

Later on in my mission, I ended up living in an apartment across the street from a Masonic temple. It was no longer being used for Masonic purposes because it had been sold and converted into a history museum. I use to visit that museum weekly in order to do volunteer work for the curator. Some antique Masonic regalia was on display there, and I was intrigued by the intricately embroidered aprons. They seemed so solemn and mystical. I never figured out how the goat factored in....

If you are a member of the Church of Jesus Christ of Latter-day Saints, you have probably heard that our temple ordinances are similar to traditions within Freemasonry. There are several possible reactions to these similarities. Some avoid the issue because it makes them uncomfortable. Others deny any connection and attribute the similarities to coincidence. There are also those who rationalize the connection by believing that the temple rituals are arbitrary, and only the covenants matter. 

I would like to suggest a different approach to the LDS-Freemason connection: instead of avoiding, denying, or rationalizing the Masonic origin of the Endowment, I believe we should embrace it. Why? Because Freemasonry is a legitimate source for a sacred ritual. It is an honorable institution that has been “making good men better” for 300 years or more, and its traditions are ancient and deeply spiritual. In this article, you will learn about the origin of Freemasonry, its connection to the Church, and my own experiences as both a Freemason and a member of the Church of Jesus Christ of Latter-day Saints.

Similarities between Masonry and the Endowment

First I ought to give you some idea of the similarity between Masonic rituals are to the Endowment. The following is a list of some common elements between the two traditions:

• Ceremonial clothing, including aprons
• “Keywords, signs, and tokens” [1]
• Covenants/obligations made at an altar 
• Scripted series of questions and answers 
• Similar wording, including shared phrases 

Note that the list above is not exhaustive. There are many similarities that I am not going to address based on respect for both traditions. Given all these similarities, what distinguishes the two rituals from each other? There are two major differences: narrative and purpose. The story lines accompanying each ritual are distinctive, and the rituals serve different functions. The purpose of the Endowment is salvation for oneself and one’s ancestors. The purpose of Masonic rituals is brotherhood and self-improvement.

Another aspect of Freemasonry that appears to set it apart from the Endowment is its system of degrees. The Endowment is one complete experience, but Masonry has levels of initiation that progress one after the other. In Masonry, a candidate begins by receiving his first degree, then  after he meets certain requirements, he progress to his second degree, and so on. Early Freemasons developed a countless number of degrees, but only four are regarded as ancient. [2]

Upon further analysis, the Masonic system of progressive degrees isn’t that different from the Endowment. Pay close attention the next time you are in an Endowment session, and you will see that it is divided into four parts. Each of these four segments follow the same cycle: a covenant is made, and truths are imparted. The Endowment’s narrative implies the passage of time and tests of faithfulness between each segment. Because of this segmented structure, the Endowment resembles four Masonic degrees compressed into one event.

Where did Freemasonry come from?

The origin of Freemasonry is a mystery. Little is known about the organization before the formation of the first grand lodge in London in the year 1717. (A lodge is a group of Masons that meet together, like a ward. A grand lodge presides over a group of lodges, like a stake.) The two most prevalent origin theories for Freemasonry are 1) that it developed from trade guilds of stone masons, and 2) that it is the remnant of the Knights Templar, a medieval chivalric order. Although I find these theories fascinating, I am not going to discuss them here. For the purposes of this paper, the important question is not how the organization started, but where the rituals came from. As for the origin of the rituals, there can be little doubt that they were influenced by the Greco-Roman Mysteries. The two traditions are too similar to be attributed to coincidence. (See Part 1 for information on the Greco-Roman Mysteries and their similarity to the Endowment.)

Could Masonic traditions really have been adapted from Greco-Roman rituals? Actually, it’s not that improbable. Although the Mystery Schools were secret, they were spread throughout the whole Roman Empire. This is particularly true of the Mithraic Mysteries, which bear the closest resemblance to Freemasonry. In fact, temples of the Mithraic Mysteries are scattered throughout Britain, the birth place of Freemasonry.

There is another theory for the origin of Masonic rituals that I ought to briefly address. This theory assumes that Freemasonry is descended from the Knights Templar. The Templars had their first headquarters on the Temple Mount in Jerusalem (the place where Solomon’s temple once stood). According to this theory, these knights found a written record of Hebrew rites buried in the Temple Mount. I will admit that this is an exiting idea, but there are some problematic elements. The first difficulty is that a connection between the Knights Templar and Freemasonry is purely speculative. The second problem is how the Templars would have been able to read an ancient Hebrew record. However, I will admit that I want this theory to be true!

The meeting of the Church and Masonry

The story of the Church’s involvement with Freemasonry takes place in Nauvoo, Illinois. Before the Saints settled Nauvoo, certain temple ordinances, such as washings and anointings, had already been practiced in the Kirtland Temple. What we now refer to as the Endowment, however, had not yet been introduced. As the LDS community of Nauvoo became established, some members of the Church petitioned the Grand Lodge of Illinois for permission to organize a Masonic lodge. In December of 1841, the Grand Lodge gave a dispensation (a formal document of permission) allowing the organization of the first Masonic Lodge in Nauvoo. [3] Joseph Smith joined this lodge in March of 1842, and Freemasonry caught on like wildfire throughout the community. Before long, the Latter-day Saint Freemasons in Illinois outnumbered Freemasons of other faiths. 

The beginning of the Endowment

On May 4, 1842, Joseph Smith revealed the Endowment for the first time by administering the ritual to nine of his trusted associates. [4] It is interesting to note that these nine men were all Master Masons. This arrangement may have been an attempt to follow Masonic protocol; certain Masonic bodies are required to have nine Master Masons present in order to operate. Clearly, all of these men would have realized the similarity between the Endowment and Freemasonry. According to some of these men, Joseph Smith explained that Freemasonry was the remnant of an ancient priesthood that had become degenerated. [5] Although this may seem like a criticism of Freemasonry, Joseph probably didn’t mean it as such. He continued to participate in Freemasonry and to support others in doing so after the Endowment was revealed.

Embracing all truth

Whatever the origin of Freemasonry, it is understandable that Joseph Smith incorporated some of its traditions into the Church. He recognized that there was truth in Freemasonry, and he saw the Church as a melting pot for all true principles. In fact, Joseph said that the Church’s ability to embrace all truth was one of its distinguishing characteristics. As he put it, “The first and fundamental principle of our holy religion is, that we believe that we have a right to embrace all, and every item of truth, without limitation or without being circumscribed or prohibited by the creeds or superstitious notions of men....” [6]

Was it plagiarism for the Church to adopt Masonic rituals?

To some, the idea of re-appropriating rituals from one organization to another may seem unethical; however, throughout the history of Freemasonry, it has been common for organizations to adopt elements of its rituals. Because Freemasonry was the first fraternity in history, almost all fraternal orders have modeled themes after it to some degree. Examples of this include The Benevolent and Protective Order of Elks, The Knights of Columbus, and the Order of the Arrow (a group within The Boy Scouts of America). Freemasons don’t consider these organizations to be unauthorized copies of their own organization. The reason for this is that these societies have distinctive elements in their rituals and don’t claim to be Masonic. The same principle applies to LDS temple ceremonies.

Tension between the Church and the Grand Lodge of Illinois

Not long after opening, the Nauvoo Masonic lodges began to have their authorization to operate either suspended or revoked by the Grand Lodge of Illinois. This was due to alleged irregularities in how the lodges were being run, including balloting on multiple applicants at the same time and passing applicants through the degrees in groups instead of individually. It is uncertain if these irregularities were actually practiced by the Nauvoo loges, but the rapid growth of Freemasonry among the Saints suggests some unconventional practices. On the other hand, it is possible that the Grand Lodge of Illinois attempted to shut down the Nauvoo lodges in order to avoid having an overwhelming majority of Church members within the Fraternity. [7] Even after loosing their authorization, the LDS lodges continued to operate, further escalating the tensions. The continued operation of the Nauvoo lodges can be viewed in two ways depending on which side one takes: it can be regarded as a flagrant act of defiance against authority, or it can be seen as the last recourse for a people who were being treated unjustly. Like many of the conflicts in history, it is impossible to determine which side was in the wrong. It is likely that there was fault on both sides. The Masonic conflict was really a microcosm of the larger religious and political conflict that led to the expulsion of the Saints from Illinois.

Was the Church anti-Masonic after the martyrdom?

I have come across some histories that claim that the Church of Jesus Christ of Latter-day Saints became anti-Masonic after Joseph Smith’s murder. For example, the book Born in Blood by John J. Robinson claims that Brigham Young blamed Joseph’s death on the Freemasons and forbid affiliation with them. Robinson does not cite a source, and I have not been able to corroborate his claim. In fact, I have not been able to find any anti-Masonic statements from Church leaders past or present. Furthermore, Young seems to have considered himself a Freemason after the Nauvoo period; there are photographs of Brigham Young taken in Utah that reveal a Masonic pin on his shirt. [8]

Freemasonry in Utah

After settling in Utah, members of the Church made at least two attempts to open a Masonic Lodge. They petitioned the United Grand Loge of England and the Grand Lodge of Mexico to request authorization, but they never heard back from the former and were denied by the latter. [8] When the Grand Lodge of Utah was established in 1874, they banned members of the Church  from affiliating with Utah lodges. This ban remained in force until 1984. Outside of Utah, however, Latter-day Saints were allowed to participate in Freemasonry. It is likely that the Grand Lodge of Utah’s ban on LDS participation was a reflection of religious tension in Utah, and not a reflection of a universal divide between members of the Church and Masons. When the Grand Lodge of Utah lifted the ban in 1984, it was due to pressure from Grand Lodges in surrounding states. [9]

Walking by faith

In the end, we are required to live by faith regarding the Endowment and its origin. History won’t give a definitive answer, but God can reveal the truth of this ordinance to us through the Spirit. I have felt that Spirit many times in the temple, and that is reason enough for me to believe that Joseph Smith was inspired. In addition, I have had spiritual experiences with Freemasonry that have convinced me that it’s rituals are ancient and sacred. When I was preparing for my first degree, my biggest question was if I would feel something similar to what I felt in the temple. To my surprise, I did have a similar experience. It’s hard to compare the two, but I can say that, in addition to having similar content, they are also similar in spirit. At the end of my degree, I was given a charge, which began as follows: “My Brother, having passed through the ceremonies of your initiation, allow me to congratulate you on your admission into our ancient and honorable fraternity. Ancient as having existed from time immemorial…” The last phrase hit me hard; I knew that these traditions had “existed from time immemorial.” I can’t trace the rituals back in an unbroken chain to Adam, but the Spirit has told me that they are ancient, and that is enough. The rites have certainly taken on different forms over time, but the essentials have remained intact.

I hope that nothing I have said will give offense to my readers; my only goal has been to facilitate mutual understanding between two honorable organizations. Besides having similar rituals, there is more that the Church and Masonry have in common. Both are outside the mainstream and are commonly maligned and misrepresented. Many of the same publishers who produce anti-Mormon tracts also produce anti-Masonic ones. To put it simply, the Church and the Freemasons are in the same boat. It would make sense for us to put aside past wrongs and support each other. The Church, after all, owes a great debt to Freemasonry for its contribution to our traditions and culture.

References:

1. Taken from a quote by Brigham Young: “Let me give you a definition in brief. Your endowment is, to receive all those ordinances in the house of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the holy Priesthood, and gain your eternal exaltation in spite of earth and hell” (Discourses of Brigham Young, comp. John A. Widtsoe, Salt Lake City: Deseret Book Co., 1941, p. 416).
2. In 1813, the United Grand Lodge of England (UGLE) declared that there were three ancient degrees of Freemasonry: Entered Apprentice, Fellowcraft, and Master Mason, including the Holy Royal Arch. This statement is ambiguous because it states that there are four ancient degrees but lists four. The UGLE was considering the Holy Royal Arch to be an extension of the Master Mason degree, but in practice, it is presented separately. So, depending on your point of view, there are either three or four “ancient” degrees.
3. Homer, Michael W. “‘Similarity of Priesthood in Masonry’: The Relationship Between Freemasonry and Mormonism”. Dialogue: A Journal of Mormon Thought, Volume 27 No. 3, Dialogue Foundation, Farmington, UT, 1994, page 28.
4. Homer, page 34
5. Homer, page 68
6. Letter from Joseph Smith to Isaac Galland, Mar. 22, 1839, Liberty Jail, Liberty, Missouri, published in Times and Seasons, Feb. 1840, pp. 53–54; spelling and grammar modernized.
7. Homer, page 31
8. https://www.fairmormon.org/answers/Mormonism_and_Freemasonry/Brigham_Young%27s_involvement
9. Wikipedia contributors. "Mormonism and Freemasonry." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 10 Nov. 2018. Web. 19 Nov. 2018.

Historical Precedents of the Endowment Part 1: The Greco-Roman Mysteries

How the Mystery Schools of antiquity parallel the initiatic ritual, esoterism, and narrative drama of the Endowment

The Temple of Demeter, Naxos, Greece. From the book Harmsworth History of the World, published 1908

Does the Endowment seem unusual to you? I’ll admit that my fist experience with it left me confused. Discovering ancient parallels of the Endowment has helped me to understand and appreciate it more fully. I was surprised to learn that the rituals of the temple are similar to ancient Greco-Roman traditions. Read on to learn about the history of sacred rites throughout time....

Growing up as a member of the Church of Jesus Christ of Latter-day Saints, my religion seemed fairly straight forward…until I received my Endowment. Before the Endowment, all of the ordinances of the Church followed a clear scriptural tradition (baptism, the sacrament, priesthood ordination, etc.). In contrast, my first experience with the Endowment was unlike anything I had ever expected. I found myself immersed in an arcane and cryptic ritual that was beyond my comprehension. That was 15 years ago, and I am still trying to wrap my mind around the challenging, beautiful, and profound mystery that I experienced in the temple. The Endowment felt right to me, but I had trouble accepting it intellectually. I needed my mind to reach the same conclusion that my heart had.

One of the first questions that I had following my Endowment was “Where did this come from?” I wanted to find a historical precedent. The narrative of the Endowment suggests that it is an ancient practice, so I was curious where and when it had existed before.

As I prayed for guidance and studied this question, I stared to find elements of the Endowment in scripture, history, and philosophy. Finding these connections has helped me put the temple rituals in context and to appreciate their meaning. I hope that my findings can help you to understand the Endowment as well.

What are the Greco-Roman Mysteries?

Even though the Endowment seems completely different from modern practices, it is surprisingly similar to certain ancient traditions. In fact, it would have fit right in with the Greco-Roman Mysteries that flourished from about 1000 BC to 300 AD. The term “mysteries” is used to refer to schools of religion that taught a secret doctrine through rituals and symbolism. The Greco-Roman mysteries are also known as the Mystery Schools, the Mystery Cults, and the Ancient Mysteries. Although there were many different mystery schools in ancient Greece and Rome, they all had similar ritual practices, and historians believe that they derived from a common source. These Mysteries all shared the following aspects:

1. Esoteric teachings
2. A requirement of worthiness/purification
3. A mythological narrative
4. Rites of initiation
5. Oaths of secrecy
6. A goal of deification/apotheosis (obtaining godhood)

All of these elements of the Mystery Schools require some explanation, so I will briefly elaborate on each one. You will see that all six of these attributes apply to the Endowment as well.

Esoteric teachings:

In societies where the mystery schools existed, a two-tiered religion was practiced. The first tier consisted of public rituals and teachings that were exoteric, or available to everyone. The second tier consisted of the rituals and teachings of the mystery schools. These practices were esoteric, meaning that they were only known to a select few. This two-tiered approach to religion is virtually unknown in the modern world, but it can be found in the Church of Jesus Christ of Latter-day Saints. Most of the Church’s teachings and traditions are exoteric, but the ordinances of the temple constitute the esoteric portion.

A requirement of worthiness/purification:

The ancient mysteries were not available to all members of society; they were restricted to those who were considered worthy of them. Candidates for the Mysteries could not be guilty of murder, and they would sometimes go through ritual purifications before their initiations. [1] In some cases, they were even put through tests in order to prove themselves qualified. [2]

A Mythological narrative:

Like the Endowment, the Ancient Mysteries had a dramatized story line. This narrative was taken from mythology and usually featured a descent of some sort, followed by a search, followed by an ascent. In this way, the narratives of the Mystery Schools parallel the Endowment narrative which features a fall, a search for truth, and an eventual redemption.

Rites of initiation:

Those who were received into the Greco-Roman Mysteries had no knowledge of what they would experience beforehand. They went in to the ritual blindly, trusting their guides. Because they were entering into a practice that was completely new to them, those who were admitted for the first time were referred to as initiates. The intiatic experience is one that is never forgotten; it starts with fear and awe and ends with a new perspective and a sense of belonging. Anyone who has experienced it will relate.

Oaths of secrecy:

In order to preserve the sacredness of the Mysteries, initiates were required to swear oaths of secrecy. These oaths were taken seriously; those who violated them could be tried and executed! Not surprisingly, most initiates were true to their oaths, and as a result, the exact nature of the rituals has been lost in time.

A goal of deification:

There seems to be one objective of the Ancient Mysteries: achieving godhood. One scholar has stated that the mysteries served “to elevate man above the human sphere into the divine and to assure his redemption by making him a god and so conferring immortality upon him.” [3] Plato, an initiate of the Mysteries, made a similar statement in his dialogue Phaedo: “Our mysteries had a very real meaning: he that has been purified and initiated shall dwell with the gods.”

Now that we have covered the six attributes common to all of the Mystery Schools, let’s have a look at the particulars of some of these schools. We will cover the three most prominent Mysteries: the Eleusinian Mysteries, The Mysteries of Isis and Osiris, and the Mithraic Mysteries. Each of these schools has individual aspects that parallel the Endowment.

The Eleusinian Mysteries:

Persephone, Dante Gabriel Rossetti, 1870

This was the most widespread, and perhaps the oldest, of all the Mysteries. It is named for the city Eleusis where it originated. The central narrative of these rites is the story of Demeter and Persephone. In this myth, Demeter, the goddess of agriculture, has a daughter, Persephone, who is abducted by Hades, god of the underworld. Demeter searches for her daughter and eventually discovers her in the underworld. With the support of Zeus, Demeter reclaims her daughter and brings her home. However, there is an ancient rule that those who eat the food of the underworld must remain there for eternity. Persephone had eaten four pomegranate seeds in the underworld, and as a result, she is required to return to the underworld for four months each year. During this time, Demeter mourns the absence of her daughter and neglects to bless the land with fertility. Hence, the myth provides an etiology for the seasons.

What does this have to do with the Endowment? First, there is a clear parallel between Persephone and Eve, with both receiving a curse for eating forbidden fruit. Furthermore, the Persephone myth has a similar structure to the Endowment narrative. The Eleusinian Mysteries divided the story into three parts: descent into the underworld, the search for Persephone, and ascent to the upper world. [1] These three parts bear similarity to the fall of man, the search for truth, and the redemption that constitute the Endowment drama.

There are some other traditions associated with the Eleusinian Mysteries that are surprisingly similar to the Endowment. According to the scholar Manly P. Hall, the initiate would begin the ceremonies in a dark chamber and would be led through rooms of increasing brightness. The ritual concluded in a brilliantly lit chamber. [4] Hall also described the ceremonial clothing of the ritual. At the beginning of the ritual, the candidate would be dressed in clothing made of animal skins, and later in the ritual, he would wear a consecrated robe. [5] I will not elaborate on the connection between these practices and LDS temple rituals because the similarities will be apparent to those who have been Endowed.

The Mysteries of Isis and Osiris:

Statuette, Egypt, circa 800 BC, depicting Horus, Osiris, and Isis

Although the Mysteries of Isis and Osiris feature Egyptian deities, they are only known to have existed in Greece. The Mysteries could have originated in Egypt and been adopted by Greeks, but it is also possible that the Greeks adapted the Eleusinian Mysteries to the Isis/Osiris mythology. The narrative is about how the god Osiris was murdered by his jealous brother Set who dismembered his body and scattered the pieces. Isis, the wife of Osiris, collected all the pieces of his body and put them back together. She was able to resurrect Osiris, and he rained as god of the dead forever after. In the Mystery Schools of Isis and Osiris, the initiate plays the part of Osiris and goes through a symbolic death and resurrection. [6] This is meant to symbolize the start of a new life, similar to baptism.

The Osiris myth may seem completely different from the Persephone narrative, but it bears some thematic similarities. There is a descent (the murder of Osiris), a search (Isis seeking the body of Osiris), and an ascent (the resurrection of Osiris). The death of Osiris can be seen as a parallel to the fall of Adam because the fall was a spiritual death (note that God said that Adam and Eve would die if they ate the fruit).

The Mithraic Mysteries:

Tauroctony, circa 150 AD

The Mysteries of Mithras are the latest of the Greco-Roman Mysteries; they flourished among Roman soldiers between the 1st and 4th centuries AD. Although Mithras is a Persian god, the place where these Mysteries originated is unknown. Temples dedicated to the practice of the Mithraic Mysteries, known as mithraea, have been found all over the Roman Empire. The narrative of the Mithraic rites has been lost in time, so we can only make assumptions based on the symbolic images left behind. The central iconography of this cult, known as the tauroctony, depicts Mithras slaying a bull, surrounded by animals such as a dog, a snake, and a scorpion. The meaning of this image is not known, but it seems to employ astrological symbolism; the bull, scorpion, dog, and snake are all prominent constellations. The constellation Taurus (the bull) is associated with the vernal equinox, so the slaying of the bull may represent a sacrifice that restores life to the barren earth. [7] In this way, Mithraism may echo the seasonal theme of the Persephone myth. This interpretation of the tauroctony also parallels the principle of sacrifice as taught in the Endowment.

There are some features of the Mithraic Mysteries that will sound familiar to those who have received their Endowment. For example, members of this Mystery School called themselves syndexioi, meaning “those united by the handshake.” [2] This suggests that ceremonial grips may have played a part in their ritual. Another familiar feature of these Mysteries is the use of catechisms, or scripted questions and answers. As part of the ritual, the initiate would be asked a series of questions and would give memorized responses.

Why would the Endowment be similar to pagan rituals?

It might seem strange to compare the Endowment to the pagan Mysteries, but there are some explanations as to why they would be similar. The first explanation is that the Old Testament Patriarchs, Adam, Enoch, Noah, etc., received sacred rituals from God and taught them to their children. Even after some of the posterity of Noah turned to the worship of other gods, they retained the rituals and adapted them to their religions. As a result, the ancient rites exist in various forms throughout all humanity. The Greco-Roman Mysteries are just one example of the imitations of the original Endowment.

The Egyptian Connection

There is actually a scriptural example of a pagan nation modeling its practices after the priesthood of Adam. In the Book of Abraham, we read that the first pharaoh of Egypt, who was Noah’s great grand son, set up a kingdom after the order of the Patriarchs:

“Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah.” (Abraham 1:26)

The Book of Abraham provides further evidence of an Egyptian Endowment. When Joseph translated this book from Egyptian papyri, he included three vignettes and gave an interpretation of their meaning. The second of these vignettes, labeled Facsimile 2, contains an image that is described as, “God, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed.” The phrase “grand Key-words of the Holy Priesthood” perfectly describes the esoteric knowledge that one receives in the Endowment.

Facsimile 2 from the Book of Abraham

What does this have to do with the Greco-Roman Mysteries? The ancient Greeks actually believed that their Mysteries began in ancient Egypt. Herodotus, a 5th century BC Greek historian, wrote that the first Mysteries were those of Isis and Osiris in Egypt. [6] There is no historical evidence of Egyptian Mysteries that predate the Greco-Roman Mysteries, but it is possible that the Greeks had a true understanding of the origin of their Mystery Schools.

Truth revealed to Pagans?

The other explanation for similarities between the Endowment and the Greco-Roman Mysteries is that God revealed the truth to worthy pagans. Some may think that God only reveals His truth to His “chosen” people, but I believe that this is a misconception. In fact, the Book of Mormon states that God gives light to all who are righteous, be they Jewish, Christian, or heathen:

“…he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.” (2 Nephi 26:33)

“Now my brethren, we see that God is mindful of every people, whatsoever land they may be in; yea, he numbereth his people, and his bowels of mercy are over all the earth.” (Alma 26:37)

“Behold, the Lord esteemeth all flesh in one; he that is righteous is favored of God.” (1 Nephi 17:35)

It is clear from these scriptures that God doesn’t favor the Israelites on account of their lineage, and He doesn’t curse the gentiles on account of the culture they were born into. All who are righteous are favored by God, even if they know Him by a different name.

Esoteric doctrine in the scriptures

The secrecy of the Endowment may be prefigured in the Ancient Mysteries, but are there any scriptural examples of secret teachings? Actually, there are references to an esoteric doctrine in the Bible and Book of Mormon. This doctrine is referred to as “the mysteries of God,” “the mysteries of Godliness,” or “the mysteries of the kingdom of heaven.” The teachings referred to as “mysteries" are never elaborated on, but they are described as being restricted to the diligent seeker. In the following examples, you will see that the scriptural use of the word “mystery” is similar to its use in the context of the Mystery Schools. In both cases, “mysteries” can be understood to mean esoteric doctrines reserved for the faithful and taught through allegory and symbolism:

“For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round.” (1 Nephi 10:19)

This scripture makes two important points: 1) the mysteries of God are available to all who diligently seek regardless of their race, religion, or nationality, and 2) the mysteries extend throughout eternity; God reveals them in every age.

The following scripture is from the prophet Alma when he was teaching Zeezrom in Ammonihah. Zeezrom asked Alma a question about the resurrection, and instead of answering it, Alma says the following:

“It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full. And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell.” (Alma 12:9-11)

In short, Alma is telling Zeezrom that he can’t answer his question because the mysteries are reserved for the worthy, and Zeezrom hasn’t proven himself yet.

The final example come from Jesus. He was known to teach the multitudes in open-ended parables and then to explain the meaning of these parables to His most devoted followers. His disciples questioned Him about this practice, as follows:

“And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” (Matthew 13:10-11)

This passage clearly demonstrates that Jesus intended some doctrines for the masses (exoteric), and He reserved other doctrines for His closest followers (esoteric). Another important message in this scripture is that esoteric truths are often hidden in allegory (parables).

A New Testament initiation rite

In addition to examples of esoteric doctrine in the scriptures, there is at least one example of an initiation rite. It is the story of when Jesus washes His disciples’ feet in John chapter 13. I was always taught that Jesus washed the Apostle’s feet as an object lesson in service, but parts of the story didn’t fit this interpretation. For example, Peter refused to have his feet washed, and Jesus told him that it was mandatory. Pay close attention to the dialogue between the two: 

“Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.” (John 13:6-8)

You will see that the washing of the feet has all the hallmarks of an initiation rite:

1. The disciples had no prior knowledge of the ritual
2. It meaning wasn’t explained to the initiates until after the event
3. It was mandatory in order to be part of Jesus’ inner circle

If Jesus’ washing of the Apostles’ feet was merely an object lesson, why would Jesus have insisted that it was mandatory? That isn’t the way that service is usually given! Read the full account in John 13 for yourself, and reach your own conclusion. Bear in mind that the version of the story that we have in the Bible is probably the exoteric version of an esoteric event. In other words, much of the information has probably been withheld.

The Endowment: an initiation into the Mysteries

In the October 2018 General Conference, President Nelson encouraged us to attend the temple often, stating, “These sacred temple rites are ancient. To me that antiquity is thrilling and another evidence of their authenticity.” [8] In the same spirit, I rejoice to know that the Endowment has ancient origins. When I received my Endowment 15 years ago, I had no idea that I was participating in a ritual similar to those experienced by Socrates, Plato, and other distinguished figures of the past. I was, in a sense, being initiated into the Ancient Mysteries. Knowing that I am part eof such an extraordinary legacy is awe-awe-inspiring, and I hope to always live in a way that honors the sacredness of the Endowment.

To be continued

All of the similarities between the Greco-Roman Mysteries and LDS temple ceremonies suggest that the one may have influenced the other. But how would Joseph Smith have known about these ancient traditions? The link between Joseph and the Mysteries is Freemasonry. This may sound far-fetched, but many scholars believe that Masonic rituals were based on the Mystery Schools. To find out more about the connections between Freemasonry and the Endowment, see Part 2 of this series.

References:

1. Wikipedia contributors. "Eleusinian Mysteries." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 17 Oct. 2018. Web. 13 Nov. 2018.
2. Wikipedia contributors. "Mithraism." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 10 Nov. 2018. Web. 13 Nov. 2018.
3. Nilsson, Martin P. Greek Popular Religion "The Religion of Eleusis" New York: Columbia University Press, 1947. pages 42–64
4. Hall, Manly P. The Secret Teachings of All Ages. Germany: Jazzybee Verlag, 2014. page 1632
5. Hall, page 1661
6. Wikipedia contributors. "Mysteries of Isis." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 19 Oct. 2018. Web. 13 Nov. 2018.
7. Hall, page 1186
8. Nelson, Russell M. “Becoming Exemplary Latter-day Saints.” October 2018 General Conference, Sunday Afternoon Session