Endowment (Latter Day Saints)

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In the Latter Day Saint movement, the Endowment is a gift of "power from on high" that has several meanings in various contexts of Latter Day Saint theology. In some denominations of the Latter Day Saint movement, the Endowment refers to an ordinance (ritual ceremony) introduced by Joseph Smith, Jr. that has been practiced within some Latter Day Saint temples. Many Latter Day Saints also understand the Endowment to refer to an outpouring of Gifts of the Holy Spirit that occurred in the religion's first temple at Kirtland, Ohio in 1836. In addition, the ordination of elders to the High Priesthood in June 1831 was referred to as an Endowment.

Regardless of its form, the Endowment is considered to be a heavenly gift, but it differs from what Mormons understand to be the Gift of the Holy Ghost (which is received upon confirmation). The Endowment is thought to provide a stronger gift of "power from on high" (LDS Doctrine and Covenants 38:32), similar to that referred to in Gospel of Luke 24:49: "And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high."

Among those Latter Day Saint denominations who practice the Endowment as a ritual ceremony, the most elaborate form was practiced during the 1800s by The Church of Jesus Christ of Latter-day Saints. This Endowment ceremony, codified by Brigham Young, consisted of symbolic acts and covenants designed to prepare participants to officiate in priesthood ordinances, and to give them the knowledge they need to pass by angels guarding the way to heaven. This Endowment continues to be practiced by several related, Utah-based denominations of the Latter Day Saint movement, and a simplified version is practiced by members of The Church of Jesus Christ of Latter-day Saints.

Contents 1 The 1831 Kirtland Endowment 2 The 1836 Kirtland Endowment 3 The Nauvoo Endowment 3.1 Overview of the Nauvoo Endowment 3.2 Introduction of the Nauvoo Endowment 3.3 The Nauvoo Endowment and Freemasonry 3.4 The Nauvoo Endowment as practiced by The Church of Jesus Christ of Latter-day Saints 3.4.1 History of the LDS Endowment 3.4.2 The LDS Church's concern for the Endowment's sacredness 3.4.3 The Initiatory 3.4.4 The instructional and testing portion of the Endowment 4 Notes 5 References 6 External links

[edit] The 1831 Kirtland Endowment

The first reference to an Endowment by Joseph Smith, Jr., the founder of the Latter Day Saint movement, was in early 1831, some days after Smith was joined in his ministry by Sidney Rigdon, a newly-converted Church of Christ minister from Ohio, who merged his congregation with Smith's Church of Christ. Rigdon believed the teachings of the early Mormon missionaries who converted him, but thought the missionaries were lacking in heavenly power—a lack which the Endowment was supposed to remedy (Prince, 116).

In January 1831, Smith issued a revelation where he wrote that those Mormons who would relocate to Kirtland, Ohio would "be endowed with power from on high" (D&C 38:32). In February 1831 Smith reaffirmed that the faithful members would "be taught from on high, and "endowed with power" (D&C 43:16). Another revelation identified those who would be endowed as "the elders of the church", who were called to a special conference where the Lord would "pour out his Spirit upon them" (D&C 44:1-2). In a revelation to an individual Smith assured him that "at the conference meeting he [would] be ordained unto power from on high (Kirtland Revelation Book, p. 91). This special conference was held in June 1831, in which a number of men were ordained to the High Priesthood for the first time (Cannon and Cook, 6-7), which ordination "consisted [of] the endowment--it being a new order--and bestowed authority" (Corrill, 18). Later that year, an early convert who had left the church claimed that many of the Saints "have been ordained to the High Priesthood, or the order of Melchizedek; and profess to be endowed with the same power as the ancient apostles were" (Booth 1831).

[edit] The 1836 Kirtland Endowment

A year and a half after the June 1831 endowment, Smith received a revelation in December 1832 to prepare to build a "house of God" or a temple (D&C 88:119). A revelation soon followed identifying the location of the temple in Kirtland (D&C 94:3), and another revelation affirmed that in this building the Lord "design[ed] to endow those [he] had chosen with power on high" (D&C 95:8). A later revelation the Lord indicated that he give his elders were to be "endowed with power from on high; for [he had] prepared a greater endowment" than the 1831 endowment (Kirtland Revelation Book, p. 98). Upon the completion of the Kirtland Temple after three years of construction (1833-1836), the elders of the church gathered for this second promised endowment in early 1836.

The Kirtland Temple endowment ceremonies were patterned after Old Testament sacerdotal practices. They consisted of preparatory washings, administered in private homes, in which men washed and purified their bodies with water and alcohol. After this lustration they gathered in the temple where they were anointed with specially consecrated oil and with blessings pronounced upon their heads by Smith and other church leaders. The men's anointings were sealed with uplifted hands. Following these ceremonies many men supposedly received extraordinary spiritual experiences, such as seeing visions, speaking prophecies or receiving revelations. The culmination of the endowment was a solemn assembly, held on March 30, in which the men partook of the Sacrament and then washed each others feet. Those present spent the rest of the day and night prophesying, speaking in tongues, testifying and exhorting each other. ^[1] To those present it was a "day of Pentecost." Indeed, Smith told the solemn assembly that they could now "go forth and build up the kingdom of God" (Joseph Smith Diary, March 30, 1836, LDS Church Archives).

On April 3, 1836, Joseph Smith and Oliver Cowdery claimed that Jesus appeared to them in the Kirtland Temple, and accepted the building as his house. This was followed by the appearance of three Old Testament prophets: Moses, Elias, and Elijah, each of whom bestowed additional temple-related authority on the two men (D&C 110:1-16).

Initially, Smith intended the Kirtland Endowment to become an annual affair; he administered the same ceremonies again in 1837 (See: Jesse, "The Kirtland Diary of Wilford Woodruff", BYU Studies [Summer 1972]: 365-399). However, because of persecution the Mormons largely abandoned Kirtland and its temple in 1838–1839 and moved west. As Smith's theology expanded during the 1840's, the Kirtland Endowment was superseded by the Nauvoo Endowment. Mormons looked back upon the Kirtland Temple rituals with the authority bestowed by the three prophets as preparatory to the greater endowment revealed at Nauvoo. This was certainly the view of Brigham Young, who said, "And those first Elders who helped to build it [Kirtland Temple], received a portion of their first endowments,or we might say more clearly, some of the first, or introductory, or initiatory ordinances, preparatory to an endowment. The preparatory ordinances there administered, though accompanied the ministration of angels, and the presence of the Lord Jesus, were but a faint similitude of the ordinances of the House of the Lord in their fulness" (Journal of Discourses, 2:31).

[edit] The Nauvoo Endowment

[edit] Overview of the Nauvoo Endowment

The Nauvoo Endowment consists of two phases: (1) an initiation, and (2) an instructional and testing phase. The initiation consists of a washing and anointing by a man or woman, culminating in the clothing of the patron in a "Garment of the Holy Priesthood", which is thereafter worn as an undergarment. The initiate receives a "new name" which is used as a key-word during the ceremony.

The instructional and testing phase of the Endowment consists of a scripted reenactment of Adam and Eve's experience in the Garden of Eden (performed by live actors—called officiators; in the mid-20th century certain portions were adapted to a film presentation). The instruction is punctuated with oaths, symbolic gestures, and an antiphonic prayer around an altar, and at the end of instruction, the initiate's knowledge of symbolic gestures and key-words is tested at a "veil."

[edit] Introduction of the Nauvoo Endowment

On May 3, 1842, Joseph Smith, Jr. prepared the second floor of his Red Brick Store, in Nauvoo, Illinois, so that it represent "the interior of a temple as a circumstances would permit" (Anderson and Bergera, 2). The next day, May 4, he introduced the Nauvoo Endowment ceremony to nine associates: Associate President and Patriarch to the Church, Smith's brother Hyrum; first counselor in the First Presidency, William Law; three of the Twelve Apostles , Brigham Young, Heber C. Kimball and Willard Richards; Nauvoo stake president, William Marks; two bishops, Newel K. Whitney and George Miller, and a close friend, Judge James Adams of Springfield, Illinois.

Concerning the day's activities, Smith recorded:

...the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of Saints: therefore let the Saints be diligent in building the Temple (Ibid, 5).

Throughout 1843 and 1844 Smith continued to initiate other men, as well as women, into the Endowment ceremony. By the time of his death on June 27, 1844 more than 50 persons had been admitted into the Anointed Quorum, the name by which this elite group called themselves.

[edit] The Nauvoo Endowment and Freemasonry

Some commentators have noted similarities between Smith's Endowment ceremony and certain rituals of Freemasonry, particularly the Royal Arch degree. These specific similarities included instruction in various signs, tokens, and passwords, and the imposition of various forms of the penalties for revealing them.

All of those first initiated by Smith on May 4, 1842, were longstanding or recent Masons: Adams was the Deputy Grand Master of the Masonic Grand Lodge of Illinois; Whitney, Miller and Kimball had previously been Lodge Masters; Smith's brother, Hyrum, had been a Mason since 1827, and the remaining five participants (Law, Marks, Young, Richards, and Smith himself) had been initiated as Freemasons just weeks before the meeting. However, none of these Masons ever charged Smith with breaking any of Masonry's oaths or revealing its secrets. As a matter of fact, one Mormon historian has noted that these Masonic parallels confirmed to these men "the breath of the restoration impulse and was evidence of Joseph Smith's divine calling (Ehat, 25).

The LDS church has never commented officially on these similarities, but some within the church, particularly Smith's contemporaries, claimed Freemasons used corrupted forms of the rituals that were originally given by God at the Temple of Solomon, and the LDS ritual was a restoration of those original forms. Heber C. Kimball clearly supported this position, "We have the true Masonry. The Masonry of today is received from the apostasy which took place in the days of Solomon and David. They have now and then a thing that is correct, but we have the real thing" (Manuscript History of Brigham Young, November 13, 1858, p. 1085, LDS archives). However, John A. Widtsoe said of the similarities, "these similarities, however, do not deal with the basic matters [the Endowment] but rather with the mechanism of the ritual" (Widstoe (1960), 112).

[edit] The Nauvoo Endowment as practiced by The Church of Jesus Christ of Latter-day Saints

[edit] History of the LDS Endowment

After Smith officiated in Brigham Young's endowment in 1842 he told him, "Brother Brigham, this is not arranged perfectly; however we have done the best we could under the circumstances in which we are placed. I wish you to take this matter in hand: organize and systematize all these ceremonies" (Anderson and Bergera, 7). Young did as Smith directed, and under Young's direction the Nauvoo Endowment ceremony was introduced to the Church at large in the Nauvoo Temple during the winter of 1845–1846. A spacious hall in the temple's attic was arranged into appropriate ordinance "rooms" using canvas partitions. Potted plants were used in areas representing the Garden of Eden, and other areas were furnished appropriately, including a room representing the Celestial Kingdom (Brown (1979), 366-374). Over 5,500 persons received their endowments in this temple (Brown (2006), 361).

Young introduced the same ceremony in Utah in the 1850s, first in the Endowment House and then in the St. George Temple. During this period the ceremony had never been written down, but was passed orally from temple worker to worker. Shortly after the dedication of the St. George Temple, and before his death in 1877, Young became concerned about the possibility of variations in the ceremony within the church's temples and so directed the majority of the text of the endowment to be written down. This document became the standard for the ceremony thereafter (Buerger 2002, p. 110). Also in 1877, the first endowments for the dead were performed in the St. George Temple (Buerger 2002, p. 108).

In 1893 minor alterations in the text were made in an attempt to bring uniformity to the ceremony as administered in the temples (Buerger, 128). Between 1904 and 1906, the temple ceremony received very public scrutiny during the 1904 Senate investigation of LDS Apostle and Utah Senator, Reed Smoot. Of particular concern to senators was the ceremony's "Law of Vengeance", in which during the hearings it was revealed that participants promised to pray that God would "avenge the blood of the prophets on this nation" (Buerger 2002, p. 134). "The prophets" were Joseph and Hyrum Smith, and "this nation" was the United States (Buerger 2002, p. 134).

Beginning in 1919, church president Heber J. Grant appointed a committee charged with revising the ceremony, which was done under the direction Apostle George F. Richards from 1921 to 1927. Richards received permission to write down the previously unwritten portions of the ceremony. Among his revisions was the elimination of the "Law of Vengeance" (Buerger 2002, pp. 139–40). The committee also sanitized the graphically violent language from the "penalty" portions of the ceremony.^[2] Each temple president received a "President's Book" with the revised ceremony insuring uniformity throughout the church's temples (Buerger 2002, pp. 136–142).

In addition, the majority of the Lecture Before the Veil was dropped from the ceremony.

Church leaders continued to make minor changes to the ceremony, such as adding an explanation of the marks on the veil in 1936, and the elimination of the specific salary offered by Lucifer to the preacher and the reference to Satan's black skin in the 1970s.^{[citation needed]}

In the 1960's one clause was removed. Previously when the character of Elohim discussed the creation of Eve, He said, "It is not good for man to be alone, for we are not alone." Some have claimed this clause was a blatant reference to the traditional Mormon belief that God Himself was married to a Goddess--a Heavenly Mother. With this cut, all references to a female Deity were removed from the LDS Endowment.^{[citation needed]}

The first filmed versions of the endowment were introduced in the 1950s, by a committee headed by Gordon B. Hinckley, who would lead the Church beginning in 1995. That change was initiated by then Church president David O. McKay as a way of providing the instruction simultaneously in different languages, an innovation made necessary by the construction of the Bern Switzerland Temple, the Church's first temple in Europe. As of 2005, ceremonies in all but two (Salt Lake Temple and Manti Temple) of the Church's 120 operating temples are presented using the filmed version (Buerger, 166-169).

In 1990, further changes included the elimination of all penalties. These penalties, representing what the member would rather suffer than reveal the sacred signs given them in the ceremony, were symbolized by gestures for having the throat cut, the breast cut open, and the bowels torn out. Changes also included the elimination of the five points of fellowship, use of English or natural language rather than the Adamic syllables "Pay Lay Ale", the role of the preacher, and all reference to Lucifer's "popes and priests" were dropped. The ceremony was also changed to lessen the differences in treatment between men and women. Women no longer are required to covenant to obey their husbands, but instead must covenant only to follow their husbands as their husbands follow the Lord. Also, Eve is no longer explicitly blamed for the Fall, and several references to Adam were replaced with references to Adam and Eve. The lecture at the Veil was also cut, and some repetition was eliminated. ^[3][4]

In January of 2005 the initiatory ordinances of the Endowment underwent a major change, with certain aspects now only being symbolically administered. The patron is also instructed that the literal administrations referred to happened "anciently" as recorded in the book of Exodus.

A 1996 estimate by Richard Cowan states that around 150 million Endowments have been performed.

[edit] The LDS Church's concern for the Endowment's sacredness

The initiation and instructional/testing phases of the Endowment ceremony include certain names, as well as symbolic gestures called tokens and signs. Today, the "names", "tokens", and "signs" are protected by a simple "covenant and promise" never to reveal them. Once Latter-day Saints swore under oath never to reveal. Prior to revisions in 1990, the endowment included a gesture called a "penalty". The ceremony stated that the "representation of the execution of the penalties indicates different ways in which life may be taken" (Buerger 1994). However, The Church of Jesus Christ of Latter-day Saints, the predominant church practicing the ritual, has removed the "penalty" portions of the ceremony.

Other than the ceremony's signs and tokens, which remain a central part of the ceremonies, the remainder of the ceremony carries with it no covenants of secrecy. However, most Latter-day Saints are generally unwilling to discuss the specific details of the ceremony. Saints commonly state that the rituals are "sacred" but not "secret", and Latter-day Saint Apostle, Elder Boyd K. Packer has encouraged members not to "discuss the temple ordinances outside the temples" (Packer (2002), 2).

In practice, Latter-day Saints keep silent about the ceremony for numerous reasons. Foremost, is that most Latter-day Saints hold the making of these covenants to be highly sacred. Others believe that details of the ceremony should be kept from those who are not properly prepared.^{[citation needed]} Many Saints believe that Jesus often taught in parables for the same reason. (Matthew 13:10-16) Other Saints remain silent about the ceremony because they believe that its meaning cannot be properly conveyed without the experience in the temple. Brigham Young once stated that

"there are but few, very few of the Elders of Israel, [and members of the church] now on earth, who know the meaning of the word endowment [the primary temple ordinance]. To know, they must experience...." (Widtsoe (1954), 415-416).

In addition, church members are colloquially taught that the only place that the temple ceremonies should be discussed, even amongst faithful members, is within the Celestial Room of each temple.

The temple ceremony involves entering into solemn covenants or oaths. Critics have expressed concern that a person may be denied access to the specific details of these covenants until that person is faced with making them in the temple, making it impossible to reflect on their meaning or ramifications, although the church does have a temple preparation seminar designed to address such issues. Furthermore, all of these covenants have a basis in Latter-day Saint scripture.

Some Saints also remain silent about the ceremony because they believe it may not be understood without revelation from God, and that this revelation can only come in the temple. However, other Mormons have suggested that the Latter-day Saint reticence to discuss the Endowment encourages attacks and unauthorized exposés by Evangelical Christians, and therefore advocate a more transparent attitude toward the ceremony. (See, e.g., Homer, 42).

[edit] The Initiatory

The "Initiatory" is a prelude to the Endowment proper, and consists of (1) Instruction (2) multiple Washing and anointing ordinances, (3) Clothing in the temple garment, and (4) receiving a "new name" in preparation for the Endowment

Washing and anointing are perhaps the earliest practiced temple ordinances for the living since the organization of the LDS Church. There is evidence that these ordinances have been performed since 1832. They were first practiced in the Whitney Store as part of the School of the Prophets (See John 13 KJV), and were part of the Kirtland Endowment discussed above.

As part of the Endowment ceremony, the ordinance of washing and anointing symbolizes the ritual cleansing of priests that took place at Israel's Tabernacle, the temple of Solomon, and later temples in Jerusalem (See Exodus 28:40-42, Exodus 29:4-9, 20-21 29-30, 30:18-21). The washing symbolizes being "cleansed from the blood of this generation", and being anointed to become "clean from the blood and sins of this generation." See Washing and anointing.

After the washing and anointing, the patron is given the temple garment (Garment of the Holy Priesthood). This garment represents the "coats of skins" given to Adam and Eve in the Garden of Eden. See Temple garment.

Similar ordinances are performed for the living and the dead in LDS temples, where men are:

• Ordained to the priesthood (for the dead only)
• Washed with water
• Blessed to have the washing sealed
• Anointed with oil
• Blessed to have the anointing sealed
• Clothed in holy garments

Women receive the same ordinances, except for the ordination.

As the final part of the Initiatory, the patron is given a New Name, which is a key word used during the ceremony. In general, this name is only known to the person to whom it is given; however, an endowed LDS woman reveals her name to her endowed husband (but not vice-versa). The "new name" is based in part on Book of Revelations 2:17 and Rev. 3:12, referring to a "white stone" with "a new name written" thereon. See also LDS Doctrine and Covenants 130:11

[edit] The instructional and testing portion of the Endowment

Most Latter-day Saints that attend the temple believe that the Endowment focuses heavily on the plan of salvation and the atonement of Jesus Christ. Parts of the Plan of salvation explained include:

• The Eternal Nature of God, Jesus Christ and their divinity;
• The pre-mortal existence and eternal nature of man (mankind lived with God before mortal life);
• The reality of Satan, who is viewed as Jesus' and Adam's rebellious spirit brother by Latter-day Saints;
• The fall of Adam and the reasons for mortality, trials and blessings;
• The Atonement of Jesus Christ and the need for the Atonement;
• The relationship of grace, faith and works;
• Death, the literal Resurrection and qualifying for various kingdoms of glory;
• The need for personal righteousness, covenant keeping, and love of God and fellow man;
• That our Heavenly Father loves us as His children and wants us to become like He is, to receive a fulness of joy;
• The sanctity and eternal nature of the family.

The following description is given in a Church publication of what to expect when one enters the temple:

"[During the endowment] you will receive instructions and learn the important events of our eternal journey. You'll learn about the creation of this world and about our first parents being placed in the Garden of Eden. You'll learn how Satan tempted Adam and Eve and how they were cast out of the garden and out of the presence of God into our world, with its opposition in all things. Here they learned about the joys as well as the discomforts of life.

"After Adam and Eve were cast out of the Garden of Eden and placed in the world where we now live, they were taught the gospel, and they entered into covenants of obedience with God, just as you will in the temple. How we keep these covenants determines the nature of the life we will enjoy after this mortal experience.

"In the eternal world there are kingdoms of glory. You will inherit one of these, depending on your performance in this life. The aim of the gospel and the purpose of temple marriage are not only to keep us together, but also to make us eligible for Heavenly Father's highest reward for us-exaltation in the celestial kingdom. This kingdom is symbolized by the celestial room" ("In The House of the Lord", New Era, 4 (5), June 1975, 20).

The Endowment is often thought of as a series of lectures where Latter-day Saints are taught about the creation of the world, the events in the Garden of Eden, what happened after Adam and Eve were cast out of the Garden into the Telestial World, and the progression of righteous individuals through Terrestrial laws to the Celestial Kingdom and exaltation.

During the ceremony, Latter-day Saints are dressed in temple clothes or temple robes, are taught about various gospel laws (including obedience, chastity, sacrifice and consecration) and covenant to keep them. They are given various "key words, the signs and tokens, pertaining to the holy Priesthood", to remind them of these covenants. At the end of the ceremony, the participant is "tested" on his knowledge of what he was taught and covenanted to do and then admitted into the Celestial room, where he may meditate and pray.

[edit] Notes

[edit] References