This past Saturday I attended the temple with my husband. This was the first time I’d experienced the endowment ceremony since coming to believe that Hyrum Smith, rather than Joseph Smith, may have been the third man Martha Brotherton described in her 1842 affidavit.
In my post earlier this summer suggesting Hyrum was implicated in promoting illicit intercourse, I described honored figures of the past who had fallen into transgression, only to repent and become the greatest. I mentioned Saul of Tarsus, Alma the Younger, and Moses’ brother Aaron.
I completely overlooked Adam and Eve, the iconic figures who transgressed and yet were then promised the salvation of Christ could redeem them.
For those not familiar with the endowment, let me repeat Glen M. Leonard’s description. The endowment:
[set] forth a pattern or figurative model for life. The teachings began with a recital of the creation of the earth and its preparation to host life. The story carried the familiar ring of the Genesis account, echoed as well in Joseph Smith’s revealed book of Moses and book of Abraham. The disobedience and expulsion of Adam and Eve from the Garden of Eden set the stage for an explanation of Christ’s atonement for that original transgression and for the sins of the entire human family. Also included was a recital of man’s tendency to stray from the truth through apostasy and the need for apostolic authority to administer authoritative ordinances and teach true gospel principles. Participants were reminded that in addition to the Savior’s redemptive gift they must be obedient to God’s commandments to obtain a celestial glory. Within the context of these gospel instructions, the initiates made covenants of personal virtue and benevolence and of commitment to the church. They agreed to devote their talents and means to spread the gospel, to strengthen the church, and to prepare the earth for the return of Jesus Christ. 1
I have previously made reference to the commitment to personal virtue, the requirement that the endowed individual refrain from sex with anyone other than a legal spouse. 2 What I had failed to understand was the power of the creation narrative for those affected by the heresy of illicit intercourse. Continue reading
- Leonard, Glen M., Nauvoo: A Place of Peace, A People of Promise, (Salt Lake City, Deseret Book, 2002), 258-259, cited by Devery S. Anderson, The Anointed Quorum in Nauvoo, 1842-45, Journal of Mormon History, Vol. 29, No. 2 (Fall 2003), pp. 137-138, available 22 Aug 2016 at https://archive.org/stream/AnointedQuorum/Anointed%20Quorum_djvu.txt ↩
- I am not certain what the wording of the original endowment was, but I am certain that it did not allow for random liaisons of temporary duration, which was the hallmark of Bennett’s illicit intercourse or “spiritual wifery” heresy. ↩