Matthew 5:13 —The Salt of the Earth: A Metaphor for Personal Transformation

Just as salt is refined through being dissolved and re-crystallized, we are purified by losing ourselves in Christ and re-emerging with crystalline perfection.

The Sermon on the Mount is chalk-full of metaphorical teaching: the righteous are compared to  a city on a hill, a candlestick, and salt. It is this last metaphor, “the salt of the earth,” that I would like to comment on. There is so much symbolism associated with salt; it is a seasoning, a preservative, and a component of ritual sacrifice. In addition to all these meanings, salt also represents the process of redemption. How so? The process in which salt is taken from the earth and refined for human consumption parallels the personal change experienced through Christ. 

Salt of the Earth

In Jesus’s salt analogy, it is significant that He designated the believers as “the salt of the earth.” In ancient times there were two sources of salt: it could be obtained from sea water or mined from the earth. Salt that is taken out of the ground usually isn’t pure enough to eat. In order to remove the impurities, the mined salt was dissolved in water. This allowed the highly soluble salt to be separated from sand and other insoluble particles. Next, the water was evaporated, causing the salt to form into crystals. This crystallization actually results in further purification: as the salt ions arrange themselves to form a crystal lattice, impurities that do not fit the pattern are not incorporated into the structure. This is why crystals typically have a simple makeup even though a variety of elements are present during their formation. (Sorry, it’s the chemist in me coming out...)

Our Change Through Christ

Just as salt is cleaned through being dissolved, we are purified when we completely lose ourselves in Christ, the Living Water. Losing ourselves in Christ means being freed of any self-interest, as taught in the remainder of the Sermon on the Mount: we are to be generous with our substance, deny ourselves of lust and anger, and love our enemies (see Matthew 5:21-48). After being fully absorbed in Christ, we re-emerge as something crystalline in nature: ordered, symmetric, and perfected. A crystal is one of the most pure and orderly objects that can be found in nature; it is, therefore, a fitting symbol of perfection. As we submit to Christ and allow ourselves to be refined, like “the salt of the earth,” we, too, will eventually become perfect. This may be why the fifth chapter of Matthew ends with the injunction to “be ye therefore perfect even as your Father which is in heaven is perfect.”

The Alchemy of Eternal Marriage: How Esoteric Philosophy Supports Joseph Smith’s Revelations

There are a lot of interesting connections between ancient esoteric teachings and Joseph Smith's revelations. In particular, the doctrine of eternal marriage has parallels to Hermeticism, Alchemy and Kabbalah. Read my article to find out how these philosophies overlap with Church doctrine.

We often think of Joseph Smith’s teachings on marriage as entirely novel. But what if he was simply reiterating a truth that had existed from ancient times? Many of the esoteric teachings from antiquity bear uncanny similarities to Joseph’s revelations. Dr. Harold Bloom, literary critic and humanities professor at Yale University, commented on these similarities as follows:

“I…do not find it possible to doubt that Joseph Smith was an authentic prophet…I can only attribute to his genius or daemons his uncanny recovery of elements in ancient Jewish theurgy that had ceased to be available either to Judaism or to Christianity, and that had survived only in esoteric traditions unlikely to have touched Smith directly.” (Harold Bloom, The American Religion, 101.)

The more I study esoteric philosophy, the more I am convinced that Harold Bloom is right. Joseph Smith’s teachings about the nature of God and the path to exaltation seem to harken back to Gnostic Christianity and Jewish mysticism. In particular, I have found that Hermetic, Alchemical, and Kabbalistic teachings support Joseph’s revelations on marriage.

The Bold Doctrine of Eternal Marriage 

Within the Church of Jesus Christ of Latter-day Saints, there is a unique emphasis on the importance of marriage. While most religious traditions celebrate marriage and view it as an important part of mortal life, the Church teaches that marriage is as essential part of the life hereafter. In fact, it is the only Christian religion that views Godhood as a partnership between a male and female entity, and marriage as a prerequisite to obtaining the highest honors in the next life. For those who are not able to marry in mortality, it is believed that the opportunity will be given in the hereafter. 

While the Church’s doctrines on marriage may be unique among religions, they are surprisingly compatible with several ancient, esoteric philosophies. Within Hermeticism, Alchemy, and Kabbalah, there is a common belief that gender plays an essential role on the spiritual plane. These esoteric traditions teach that all generation, spiritual and physical, is accomplished by the pairing of male and female entities, and that balance and perfection can only be achieved through the union of the masculine and feminine. While God is perceived in the singular, He is seen as having a dual nature that encompasses the characteristics of both genders.

Mercury, the Planet

In an investigation of the history of male-female duality, the best place to start is…the stars. To the ancients, all of the lights in the sky were stars, including the sun, moon, and planets. What we call the stars, they called the “fixed stars,” because they did not move relative to each other. The other “stars” (the sun, moon, and planets) where referred to as “wandering stars” or “planets” (the word “planet” is derived from the Greek word for “wanderer”). There are seven classical planets: the sun, the moon, Mercury, Venus, Mars, Jupiter, and Saturn. Uranus and Neptune were not known to the ancients because they are not visible without the aid of a telescope. Of the seven classical planets, the sun is obviously the most prominent, followed by the moon. The sun was therefore seen as a representation of the supreme deity, who was perceived as male. A male deity needed a female consort, and the moon was viewed as a symbol of this feminine deity. The next logical step was that these male and female deities would produce an offspring: this was the planet Mercury. Why would Mercury be chosen over the other planets? The ancients realized that Mercury remained closer to the sun than any other planet. They could not identify the reason for this, but they assumed an affinity between the sun and Mercury as a result. The sun, moon, and mercury became a symbolic trio. Mercury was sometimes seen as a symbol of divine offspring, and it was sometimes seen as a synthesis of the masculine and feminine, represented by the sun and moon. As an intermediate between the masculine and feminine, Mercury signified that balance and perfection can only be achieved through a cooperation of the sexes.

The Greco-Roman God Hermes/Mercury

Transportation, or The Glory of Commerce, Jules-Felix Coutan (1914), Grand Central Station, New York

The planet Mercury eventually came to be personified as the Greco-Roman god known as Hermes or Mercury. Many aspects of this god reflect his planetary origin. Hermes is the son of Apollo, the god associated with the sun. He is portrayed as a messenger of the gods, probably because of the way his planet follows the sun so closely, like a servant or attendant. As a messenger, Hermes passes frequently between the world of men and the world of the gods; therefore, as an inhabitant of both realms, he was seen as a mediator between the two. Being a messenger also gave Hermes the reputation of being swift; that is why he is usually portrayed with wings on his hat, sandals, and staff.

As a mediator between heaven and earth, Hermes was seen as a god of duality. He became the patron of every human activity involving a fair and equal exchange: commerce, trade, negotiation, diplomacy…. Due to Hermes’ speed and frequent transition between realms, he also became associated with change and movement. This is why he was seen as the god of transportation, illusion, and deception. Today we use the word “mercurial” to describe something that changes frequently, in reference to Hermes/Mercury.

The Caduceus

How does the god Hermes fit into the concept of male/female duality? The answer is found in Hermes’ signature staff, known as the Caduceus. This staff is topped with wings and has two snakes intertwined around it. (As a side note, the Caduceus is often associated with medicine, but this is actually a mistake. Hermes is not the god of medicine, and the proper symbol for medicine is the rod of Asclepius, which has only one snake winding around it.) As mentioned earlier, the wings of the Caduceus represent Hermes’ speed. The snakes, on the other hand, are a reference to the legend of Tiresias. In brief, this legend tells of a man named Tiresias who came across two copulating snakes while traveling. Tiresias struck these snakes with his walking staff and was instantly transformed into a woman. He (she?) remained a woman for seven years, until he came across another pair of mating snakes. This time, when he struck the snakes with his staff, he was transformed back into a man. It’s a strange story, but you can see how it relates to the theme of gender duality: the two snakes of the Caduceus are male and female, and they are connected to a legendary gender transformation. In short, the Caduceus, and Hermes, by extension, represent the balance of polar opposites: male and female, heaven and earth, etc.

One more note should be made about the Caduceus: it is often encountered as the astrological symbol of the planet Mercury. You may think that the astrological symbol doesn’t look much like the Hermes’ staff, but it should be noted that there were many different representations of the Caduceus in antiquity. In one of these versions, the two snakes make a single loop and then curve up in the shape of horns (see image below). You can see that this version looks much more like the astrological symbol. You will see the importance  of this symbol later in this article.

Right: bronze Caduceus, made 450-420 BC, Left: astrological symbol of Mercy

Hermeticism

Engraving of Hermes Trismegistus from Pierre Mussard, Historia Deorum Fatidicorum, Venice, 1675.

Hermeticism is a philosophical system that derives it’s name from Hermes, and it dates back to at least the 3rd century AD. There are two approaches to explaining the origin of this school of thought: one is historical and the other is legendary. The historical viewpoint is that Hermeticism arose from the amalgamation of various religions and cultures in Alexandria, Egypt in Late Antiquity. The legendary viewpoint is that Hermeticism was begun by a sage in ancient Egypt, known as Hermes Trismegistus (Trismegistus meaning “thrice-great”), who was later deified by the Greeks. 

Hermetic philosophy centers on the concept of duality, and it uses male/female duality as its archetype. To a Hermeticist, everything in the universe has gender. To be more precise, every being or object

contains aspects of both genders. For example, male creatures have a feminine side to their natures, and female creatures have a masculine side.  The reason why gender is so important in Hermeticism is that all creation is accomplished by the cooperation of the masculine and feminine. To illustrate this principle, let’s say that you want to create something. For the sake of this illustration, we will focus on the mental act of creation rather than the physical labor. First, your masculine side, which is executive/active/conscious initiates the thought process. Next, your feminine side, which is passive/creative/unconscious innovates and fills in the details. In psychology, these masculine and feminine sides of the mind are referred to as the active and passive, or the conscious and subconscious mind.

Given the importance of gender duality in Hermeticism, it is no surprise that Hermeticists perceive God as equally male and female. This may not seem to coincide with our concept of a male God, but the Hermetic view is compatible with the restored gospel on some levels. For example, we believe that God is who He is because He has a female counterpart. Without being eternally married to a Heavenly Mother, our Heavenly Father could not be the exalted being that He is. Godhood is therefore a male/female partnership. In this way, the Hermetic view of God as having balanced gender attributes is essentially correct. In fact, Hermetic philosophy coincides with the LDS belief that perfection and exaltation can only be achieved through the male/female partnership of eternal marriage.

The dualistic themes within Hermeticism are illustrated using a variety of symbols. The image below is a prime example of such symbolism:

Rebis from Theoria Philosophiae Hermeticae (1617) by Heinrich Nollius

Note that male/female duality is represented by both a male and  female head on one body. Above and directly between the two heads is the astrological symbol of Mercury representing union, balance, and harmony. To each side of Mercury are the sun and moon as masculine and feminine archetypes. One of the most interesting aspects of this image is the square and compass in either hand of the two-headed figure. The square and compass are used in Hermeticism to geometrically represent polarity: one creates curves and circles, and the other creates lines and right angles. The two couldn’t be more different, and yet they are both necessary.

Alchemy

Hermeticism had a profound influence on the concepts of alchemy. In fact, the alchemists of the Middle Ages revered Hermes Trismegistus as the founder of their craft. They respected Hermes so much that, when they learned how to make a container airtight, they termed their discovery a Hermetic seal.

Given the alchemist’s regard for Hermes Trismegistus, it is not surprising that the planet Mercury played an important role in their philosophy. In alchemy, each of the seven classical planets are associated with a metal, and the plant Mercury was assorted with (no

surprise) the element mercury. In the Medieval period this element was known as quicksilver; it is perhaps because of the alchemists that we refer to it as mercury today.

So, what does the element mercury have in common with the god of the same name? First of all, the element mercury is... mercurial; it flows and changes shape, it’s elusive and difficult to contain, and it transitions to the gas phase at a lower temperature than other metals. It also has properties that seem dualistic: it is a liquid at room temperature, and yet it has many of the properties that are usually associated with solids. Finally, mercury fits the theme of unity and synthesis because it will dissolve most metals and form an amalgam.

Kabbalah

A discussion of male/female duality would not be complete without mentioning Kabbalah. Kabbalah is a system of esoteric teachings within Judaism. It goes back at least to the Middle Ages but could be older. Kabbalah differs from mainstream Judaism in its conception of God: mainstream Judaism teaches that God is unknowable, but Kabbalah seeks to explain the nature of God. Although Kabbalah teaches that God is knowable, its conception of God is extremely complicated! All of the attributes and emanations of God are mapped out in a famous image known as the Kabbalistic Tree of Life:

You can see that the circles, called sefirot, are arranged in three columns. The left column contains feminine attributes of God, the right column contains masculine attributes, and the middle column contains attributes that are a synthesis of masculine and feminine. One implication of the Kabbalistic Tree of Life is that the perfection of God involves a balance of male and female attributes. As with Hermeticism, this principle is compatible with the doctrine of Godhood as a partnership between an exalted man and woman.

Conclusion

Based on the esoteric philosophies reviewed in this article, it is clear that Joseph Smith’s teachings on gender duality weren’t new innovations. Although these concepts were known in the past, they were restricted to an enlightened minority because they were considered too sacred to be proclaimed to the masses. In teaching these hidden truths, Joseph was proclaiming the mysteries that had been sealed from the foundation of the world, as explained by God in the following revelation:

“And I have sent forth the fulness of my gospel by the hand of my servant Joseph; and in weakness have I blessed him; and I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world....” D&C 35:17-18)

In our day, we are seeing a fulfillment of what Jesus prophesied: “That which ye have spoken in the ear in closets shall be proclaimed upon the housetops.” (Luke 12:3) It is, therefore, no coincidence that modern prophets have issued “The Family, a Proclamation to the World,” which openly states truths that were once hidden. Note the formerly esoteric truths contained in this proclamation:

“All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny. Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose.”

In conclusion, let me add my witness that Joseph Smith was truly a prophet and seer. The doctrine that he established contains a combination of truths from all previous belief systems. The more I learn about ancient religions and philosophies, the more connections I find with the restored gospel. I am convinced that, as Joseph Smith taught, all truth is one.

Further Reading:

For more on the symbolism of male/female duality, see my article here:

https://turnnotaside.blogspot.com/2018/06/symbols-of-duality-representing-sacred.html?m=1

For more about Alchemical symbolism in the Bible and Book of Mormon, see my article here:

https://turnnotaside.blogspot.com/2018/10/nephis-alchemy-metallic-symbolism-in.html?m=1

Latter-day Gnosis: Joseph Smith's Teachings on the Knowledge Required for Salvation

You are familiar with the faith vs. works debate, but what is the role of knowledge in salvation? Read my article to find out what the Book of Mormon, Joseph Smith, and Jesus Christ have to say on this subject.

Illustration by the author

Salvation is a complicated subject. There are so many different angles on it... Is it by faith or works? Is it a one-time event or a lifelong process? Just when I thought I had all these intricacies sorted out, I encountered another conundrum: Is knowledge required for salvation? And, if so, what knowledge?

 In my childhood, I was taught the basics of salvation; according to the Articles of Faith, salvation comes “through the atonement of Christ...by obedience to the laws and ordinances of the gospel.” These laws and ordinances include faith in Jesus Christ, repentance, baptism, receiving the gift of the Holy Ghost, and enduring to the end. These four steps were often portrayed as rungs on a ladder leading to heaven. As my understanding of the gospel expanded, I realized that there are more than four rungs on this proverbial ladder. One of these additional rungs is knowledge.

Is knowledge required for salvation? According to Joseph Smith, the answer is yes:

“It is impossible for a man to be saved in ignorance.” (D&C 131:6)

“… A man is saved no faster than he gets knowledge…” (History of the Church, 4:588)

“Knowledge is necessary to life and godliness. Woe unto you priests and divines who preach that knowledge is not necessary unto life and salvation. Take away Apostles, etc., take away knowledge, and you will find yourselves worthy of the damnation of hell. Knowledge is revelation. Hear, all ye brethren, this grand key: knowledge is the power of God unto salvation.” (From a discourse given on May 21, 1843, quoted by Martha Jane Knowlton Coray)

“Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection. And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come.” (D&C 130:18-19)

In addition to teaching that knowledge plays a part in salvation, Joseph taught that knowledge is the defining attribute of God. This makes sense given that salvation is a process of becoming like God:

“The glory of God is intelligence, or, in other words, light and truth.” (D&C 93:36)

The Mysteries of God

After pondering the teachings of Joseph Smith on knowledge, I began to pick up on a similar theme in the Book of Mormon. Throughout this book, there are several references to something called the “mysteries of God.” In each of these references, the mysteries are described as hidden knowledge that can only be obtained through diligent seeking. Note the pattern in the following scriptures:

“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….” (1 Nephi 10:19)

“Yea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing—unto such it is given to know the mysteries of God….” (Alma 26:22)

“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.” (Alma 12:9-10)

These descriptions of the mysteries of God left me with some questions: What exactly is this knowledge that is reserved for the faithful? And how does God protect it from those who are unworthy?

To Know God

As I pondered these questions, I came across some teachings of Jesus that gave the answers:

“And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3)

“…no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” (Matthew 11:27)

The mysteries of God were starting to make sense: The hidden knowledge wasn’t information; it was knowing God. To actually know God, and not just know about Him, is something that is non-transferable. The only way to gain this knowledge is through one’s own personal seeking. Also, as Jesus explained, the Father can only be known through the assistance of the Son. I was starting to see a connection between the “mysteries” and the first principle of the gospel: faith in Jesus Christ.

Faith Becomes Knowledge

The scriptures teach that faith can eventually transform into knowledge. We learn about this in Alma’s famous analogy of the seed. In this analogy, a seed is nourished through faith, and as the seed grows into a tree, the faith becomes a “perfect knowledge.” Note how faithfully nurturing the seed parallels the diligent seeking required to receive the mysteries of God:

“And now, behold, because ye have tried the experiment, and planted the seed, and it swelleth and sprouteth, and beginneth to grow, ye must needs know that the seed is good. And now, behold, is your knowledge perfect? Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because you know…And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof....” (Alma 32:33-34, 42)

Knowledge is Salvation

One thing I learned from my studies is that knowledge isn’t a step on the ladder to salvation; knowledge is salvation. Jesus didn’t say that knowing God leads to eternal life, but that knowing God is eternal life. In his vision of the Kingdoms of Glory, Joseph Smith described those in the Celestial Kingdom thus:

“They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known….” (D&C 76:94)

My interpretation of this scripture is that those who inherit the Celestial Kingdom will know God as well as He knows them. From this, it can be inferred that the Celestial Kingdom is more of a state of knowledge than a physical location. How well we know God determines the degree to which we are saved.

The Endowment

The concept of salvation through receiving hidden knowledge is central to the temple Endowment. This pattern is evident in Brigham Young’s explanation of the ordinance:

“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)

I have often wondered about “key words, signs, and tokens” enabling me to enter God’s presence. It’s hard for me to understand how this fits in with the concept of the Judgement. Based on the scriptures, I believe that I will stand before God personally to be judged, and He will know exactly who I am and if I am worthy of exaltation. So, given that God will already know me, how do “key words, signs, and tokens” come into the picture?

I have been able to make sense of this conundrum by viewing the Endowment as a symbolic template for life. In the Endowment ceremony, we learn that obedience leads to knowledge, and knowledge grants admission into God’s presence. According to my interpretation of the ordinance, the signs and tokens are not the actual knowledge needed for admission into God’s presence; they are symbols of the only knowledge that is truly secret and truly has power to save. That knowledge is to be personally acquainted with God.

The Brother of Jared's Experience

The concept salvation through knowing God is further supported by the experience of the Brother of Jared in the third chapter of Ether. Many scholars have noted the parallels between the Endowment and the brother of Jared's experience with God on the mountain. The most obvious of these is how the brother of Jared first speaks to the Lord through the veil, then sees His finger, then passes through the veil to enter His presence. The brother of Jared is allowed to pass through the veil because he knows of God's reality beyond any doubt:

“…the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you… And because of the knowledge of this man he could not be kept from beholding within the veil; and he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was the finger of the Lord; and he had faith no longer, for he knew, nothing doubting. Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus; and he did minister unto him.” (Ether 3:13,19-20)

Faith, Works, and Knowledge

Although the idea of salvation through knowledge might seem incompatible with the concept of faith-based salvation, the two can be seen as parts of the same process. As illustrated in Alma chapter 32, faith in God eventually develops to knowledge of Him if we are diligent. Likewise, salvation through knowledge also fits in with the principle of being judged by our works. As a King Benjamin explained, good works cause us to become acquainted with Heavenly Father:

“For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:13)

In sharing these thoughts on knowledge, I am not trying to teach a new doctrine or redefine salvation. I don’t pretend to know wether salvation comes by faith, works, or knowledge. Ultimately, salvation can’t be attributed to one single principle of the gospel. As mortals, we can’t fully comprehend exaltation, and the process by which we are exalted is also beyond our understanding. Joseph Smith said this best:

“When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the gospel—you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave.” (King Follett Sermon, April 7, 1844)

Notes:

For more information on the similarities between Ether 3 and the temple, see the Book of Mormon Central article, Why did Mormon use temple imagery while telling the brother of Jared Story? (https://knowhy.bookofmormoncentral.org/content/why-did-moroni-use-temple-imagery-while-telling-the-brother-of-jared-story)

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.