Temple Mormonism and Freemasonry

by Mervin B. Hogan, F.P.S.

The Philalethes Society, April 1992

Reprinted from The Philalethes CD-Rom© by permission.

In the Mysteries...few explanations were given to the spectators, who were left, as in the school of nature, to make inferences for themselves. No other method could have suited every degree of civilization and capacity. To employ nature's universal symbolism instead of the technicalities of language, rewards the humblest inquirer, and discloses its secrets to every one in proportion to his preparatory training and his power to comprehend them.

--Albert Pike, Morals and Dogma, p. 64.

Introduction

Joseph Smith established by revelation The Church of Jesus Christ of Latter-day Saints as the restoration of the gospel that had been lost, including the revealed temple and associated ceremonies. This leaves the Temple Mormon free to conjecture as to the original existence of those ceremonies. To relate meaningfully to the Endowment Ceremony (as the presentation in LDS temples is called) most candidates need to know that the ritual they are participating in is based on symbol and allegory and extends an implicit rather than explicit instruction. Furthermore, although they are a group of candidates experiencing the ceremony together, the instruction is directed to each candidate individually. He or she is entirely on his or her own insofar as perceiving the intent of the ritual and discerning its many possible meanings. This mode of communication is that which was used in each of the various Ancient Mysteries.

As the inevitable products of the schooling we have been formally exposed to and the almost stereotyped world of today that we have been reared in, the ancient system of instruction utilized by the Church to communicate its most sacred teachings to each Endowment Ceremony candidate commonly presents some of the candidates with a serious problem. Those sensing difficulty find themselves confused and frustrated as they seek individual orientation and a feeling of understanding of the ritual in which they are participants.

As modern seekers of knowledge in the contemporary world, few have been prepared to realize that with the Endowment Ceremony they are confronted with a method of instruction which antedates recorded history. Unlike the classroom schooling they have encountered at the various levels of their studies in the past, this highly condensed program of instruction involves no one-on-one communication, no individual evaluations or examinations, and no individual grades. There is no official syllabus nor catalog description and goal of the course. In other words, there is no institutional declaration associated with a given plan and no one is held to any specific interpretation or formulation of the experience.

It is an utterly new learning experience. The message of the Endowment Ceremony is to each individual exactly what that individual is able to derive from the ceremonial presentation himself. He must concentrate his attention and thought on every detail of the ritual. He must meditate and conjecture on what he observes. He will mentally study and analyze the related content and possible meanings of the ceremony he has been privileged to be a part of.

What the individual extracts from his sacred prerogative and highly unique experience will depend essentially on two things, namely: his inherent gift or natural ability to derive meaning from allegory and symbolism, and the parallel, that talent for the same that he has developed by his mental training and educational experience. Everything is individually personal and relative.

We are born into the world and live out our lives immersed in an atmosphere of symbolism. Symbolism is so natural to us that many are scarcely ever consciously aware of its impact upon our lives . There is the symbolism of sound and the consequent magnificent field of music, relating to our sense of hearing. Dependent upon our sense of sight is the symbolism of color and the attributes various races and cultures have assigned to the spectrum of nature's many hues. Although somewhat restricted, the sense of taste has its symbolism which we frequently employ rather instinctively. The olfactory nerve or sense of smell we use at all times, especially in the symbolism of perfumes with their exotic and erotic names. The sense of touch relates us to various sensory and sensuous as well as physical and material symbolism.

The symbolism of personal expression, such as literature and the theater, we experience in many forms at numerous levels of accomplishment. Probably the most common areas of symbolism derive from the graphic arts; in color or black and white. There is the symbolism of form or geometry--plane and solid. Numbers or so-called numerology is an ancient and venerable field of symbolism, as is astrology or the symbolism of the heavenly bodies. The list can be extended quite readily to such arts as the ballet and symphony, as well as many other fields.

In the realm of symbols, the symbolism of ideas and words is doubtless the most flexible and inclusive. A rationalist and iconoclast, Elbert Hubbard was a journalist, writer, and publisher of widespread popularity during his lifetime. In his biography of Jesus--The man of Sorrows--he makes some explicit observations on symbolism that apply directly to the Temple Mormon and assist him greatly in establishing rapport with the Endowment Ceremony. Of course, they are equally applicable to the Mason and his ritualistic experiences.

The expressions of Jesus, which are found to be untrue literally, are never discarded, for they are believed by many to be true poetically and spiritually. New interpretations and new meanings can constantly be found for doubtful passages . . .

The use of metaphor, paradox and parable is an attempt to make clear an uncertain thought to one's self, and we indulge in it only when we do not know exactly what we desire to express. Metaphysics is valuable only to the man whose feelings outmatch his intellect...

Such expressions as "the Kingdom of God," "the Son of Man," "the Child of God," "the Gospel of Truth," "the Son of God," "the World of Spirit," "redemption," "fallen man, " "salvation, " "damnation," all require an explanation, and are valuable only as we read meanings into them, and scarcely any two men will define them alike.

" The chief advantage of metaphysics is that it makes people think--they have to cudgel their imaginations in order to comprehend what it all means. And it means, for them, what they think it means--all they can evolve out of it or read into it. [my italics] (pp. 129-30)

It is well to remember that the word endowment has several meanings in Mormon literature. It has a growing significance with time from its introduction into the Church at the Kirtland Temple until a later date in the Utah temples. As the ceremonial structure grew to that of functionality for the complete revealed ritual the actual ceremony was of necessity modified and refined. With this fact in mind, the various historical references to the Endowment Ceremony are made clear and meaningful.

The temple and its ceremonies have been freely discussed and countless pages dealing with the subject published continually, since the founding of the Church, by almost every member of the First Presidency, the Council of the Twelve, the First Quorum of the Seventy, and other General Authorities. To these utterances have been added innumerable other related publications by dedicated members of the Church who have been devoted to the topic.

A former University of Utah president, the scholarly apostle, Dr. John A. Widtsoe, spoke and published extensively in this field with outstanding success and effectiveness. A few words of his (2) on the symbolism and meaning of the Temple Rites are most relevant.

The objection is sometimes raised that a house is not needed for temple worship. "Why should a house be required, when God is everywhere, the God who made the trees and the mountains and the valleys?" "Why should God require the poor Saints in Illinois and Ohio and Missouri, to build temples at tremendous expense?" Of course, the Lord does not need a house. The Lord has specifically stated that under certain conditions the temple endowment may be given on the tops of the mountains, but as men multiply upon the face of the earth, it will be increasingly difficult to conduct temple worship, except in especially dedicated places away from the multitude and the chaos and the rattle and the disturbance of ordinary life.

The holy endowment is deeply symbolic. "Going through the temple" is not a very good phrase; for temple worship implies a great effort of mind and concentration if we are to understand the mighty symbols that pass in review before us. Everything must be arranged to attune our hearts, our minds, and our souls to the work. Everything about us must contribute to the peace of mind that enables us to study and to understand the mysteries, if you choose, that are unfolded before us. We would not give our family dinners out of doors, in the crowd; why should anyone ask us to do our most sacred work in the face of the crowd.

Some young persons do not like temple work "because the things done in it are secret, and we do not believe in secret things; we want to stand in the sunshine." In fact, there is nothing secret about the temple. I have found nothing secret in or about our temples; I have found many things that are sacred. There is a vast difference between things secret and things sacred--the thing hidden away from the light, and the thing sacred, which plays in the light, and is protected from darkness and impurity and all unworthy conditions.

God has declared that He will not enter a defiled temple, whether that temple be the body of a man or a dedicated grove or a mountain top, Dr a house, like the temple on these grounds. The Holy Spirit will withdraw from a defiled place. People who have no faith in temple worship, who desire simply as tourists to inspect unsympathetically our holy house, in spite of themselves defile it. We desire to present our temple ordinances to those who are believers. Moreover, visitors in temples would interfere with the procedure of the work. Of itself there is no reason why at proper times the temple may not be inspected.

Many young people object to temple work because, "We must make covenants and promises, and we do not like to be tied; we want full freedom. " This objection arises from a misunderstanding of the meaning of covenants. Knowledge becomes serviceable only when it is used; the covenant made in the temple, or elsewhere, if of the right kind, is merely a promise to give life to knowledge, by making knowledge useful and helpful in man's daily progress. Temple work, or any other work, would have no meaning unless accompanied with covenants. It would consist simply of bits of information for ornament; the covenant gives life to truth; and makes possible the blessings that reward all those who use knowledge properly; or the penalties that overtake those who misuse knowledge. That knowledge of itself is valueless, and that its use or misuse brings about inevitable results are the a b c of every scientific laboratory. The electric current properly used lights this building; improperly used, it may go through the body of the man and leave death behind. Unused, the electric current is to the man as if it were not. Penalties and rewards hang upon the use of knowledge.

Others say that the temple ordinances are unbeautiful. Some young man ready for a mission, or some young lady just married, says, "It is unbeautiful; I did not enjoy it. " Again, the misunderstanding. They have gone through the temple looking at the outward form and not the inner meaning of things. The form of the endowment is of earthly nature, but it symbolizes great spiritual truths. All that we do on this earth is earthly, but all is symbolic of great spiritual truths. To build this temple, earth had to be dug; wood had to be cut; stone was quarried and brought down the canyon. It was dusty and dirty work, and made us sweat--it was of this earth--yet it was the necessary preparation for the mighty spiritual ordinances that are carried on daily in this magnificent temple. The endowment itself is symbolic; it is a series of symbols of vast realities, too vast for full understanding. Those who go through the temple and come out feeling that the service is unbeautiful have been so occupied with the outward form as to fail to understand the inner meaning. It is the meaning of things that counts in life.

This brings me to a few words concerning symbolism. We live in a world of symbols. We know nothing, except by symbols. We make a few marks on a sheet of paper, and we say that they form a word, which stands for love, or hate, or charity, or God or eternity. The marks may not be very beautiful to the eye. No one finds fault with the symbols on the pages of a book because they are not as mighty in their own beauty as the things which they represent. We do not quarrel with the symbol G-O-D because it is not very beautiful, yet represents the majesty of God. We are glad to have symbols, if only the meaning of the symbols is brought home to us. I speak to you tonight; you have not quarreled very much with my manner of delivery, or my choice of words; in following the meaning of the thoughts I have tried to bring home to you, you have forgotten words and manner. There are men who object to Santa Claus, because he does not exist! Such men need spectacles to see that Santa Claus is a symbol; a symbol of the love and joy of Christmas and the Christmas spirit. In the land of my birth there was no Santa Claus, but a little goat was shoved into the room, carrying with it a basket of Christmas toys and gifts. The goat of itself counted for nothing; but the Christmas spirit, which it symbolized, counted for a tremendous lot.

We live in a world of symbols. No man or woman can come out of the temple endowed as he should be, unless he has seen, beyond the symbol, the mighty realities for which the symbols stand. (pp. 60-62)

This authority and several others have added immeasurably to a fuller understanding of this vital arm of the gospel. (3-15)

Some of the principles and practices of the Ancient Mysteries are actually embodied in the rituals and ceremonies of several present day organizations. The practitioners of some of these ceremonial rituals prefer to never have the term Ancient Mysteries mentioned as in any way relating to them, and disagree strongly with scholarly opinion as to their likely actual origins and antecedents. Freemasonry is one of the few contemporary organizations which openly, frankly, and even pridefully acknowledges its ties to those mysteries of the ancient world.

A number of years ago the LDS Church published a brief instructional sheet titled "Meaning of Temple Ordinances. " (16) The collective listing of significant references is helpful.

" All that tread the globe are but a handful to the tribes that slumber in its bosom. "

When the children of Israel came out of Egypt, they constructed a tabernacle (Exo. 26:1; this tabernacle was called a temple ( 1 Samuel 1: 9) .

In Solomon' s temple was a " molten sea," or font suitable for baptisms (1 Kings 7:23-26); the last verse named says it contained 2000 baths. The Hebrew measure of a bath is about seven gallons; so the font contained 14,000 gallons of water. In 2 Chron. 4:2 it is given as 3000 baths, or 21,000 gallons--a capacious baptismal font.

Some secular organizations claim to have a part of the ceremonies of Solomon's temple. No matter how similar these may be in form, they are not used for a divine purpose or under divine authorization, hence in them there is no divine power.

The purpose of the temple ceremonies is to give to those receiving them the keys, symbols and covenants that will admit them into the personal presence of God--into the rest of God, "which rest is the fulness of His glory. " Moses sought thus to lead the children of Israel, but they would not, and the higher Priesthood was taken from their midst (Doc. and Cov. 84: 14-27).

On the American continent the people also had temples after the manner of Solomon's temple (2 Nephi 5:16). Temple ceremonies reach to exaltation in the presence of God (Doc. and Cov. 76:51-70; 84:19-24; 132:19-23; 128 18, 24).

The Prophet Elijah held the keys for these higher ordinances, as Moses held the keys for the gathering of Israel (Doc. and Cov. 110 ~ 16; 128:17-19, 22-24; History of the Church, vol. 6, pp. 250254; Joseph Smith's Teachings, pp. 3033).

By the use of these keys, in addition to receiving blessings for themselves, the saints may also become saviors upon Mount Zion (History of the Church, vol. 6, pp. 183, 184); and the saints are not perfect without their dead (Doc. and Cov. 128:18).

More recently, Bruce R. McConkie gave an effectively concise definition of a temple. (17)

"Holy sanctuaries wherein sacred ordinances, rites, and ceremonies are performed which pertain to salvation and exaltation in the kingdom of God are called temples. They are the most sacred places of worship on earth, and each one is literally a house of the Lord, a house of the great Creator, a house where he and his Spirit may dwell, to which he may come, or send his messengers, to confer priesthood and keys and to give revelation to his people. "

The great Temple at Salt Lake City, Utah is--and always will be--the unique Mormon Temple of distinction. It epitomizes the profoundly inclusive Mormon Gospel in timeless granite and enduring architectural symbolism. It is this keystone position of the structure symbolically in Mormonism that justified the incredible expenditure of manpower in the detailed designing and planning of the building, together with the quarrying, hauling, and shaping of the stones, and their final laying in courses to erect the edifice. It was an inordinate burden on an impoverished people struggling for an existence in a desert under essentially primitive working conditions.

As a prompting and provocative companion-piece of related architecture, it is fitting to call attention to the Great Pyramid of Giza. Among their many points of evident similarity, these two world noted structures have two immediate facets of comparison, namely: the interior symbolisms and the exterior architectural symbolisms. The latter will be considered briefly.

History's first selection of the classical Seven Wonders of the World was made in the second century B. C . by the Roman philosopher Antipater of Sidon. The only structures of his choice still standing at the time were the Pyramids of Giza- particularly the Great Pyramid of Pharaoh Khufu, whom the Greeks called Cheops. This particular pyramid is universally acclaimed as the most massive stone structure ever erected in the world, thereby emphasizing its importance as an engineering accomplishment.

Its base covers 13 acres, while it contains about 2.3 million blocks of stone weighing from 2.5 to 70 tons each. Its finished height is estimated as 481 feet to the peak or vertex above the base or foundation. After an estimated 4500 years of existence, the northwest corner is only a half an inch lower than the southwest corner, while the longest side exceeds the shortest by less than eight inches.

This pyramid at Giza--near Cairo, Egypt--appears to be unique (that is, truly different) among the pyramidal structures found at various points on the face of the globe. Unfortunately a great deal of nonsensical rubbish and incredibly superstitious silliness has been, and continues to be, published regarding this paradoxical and intriguing structure. (18, 19, 20, 21, 22, 23) A literature of amazing extent devoted to the subject of pyramids has come into being. Unquestionably a tremendous number of staggering unknowns prominently and insistently demand credible and meaningful answers. (24, 25, 26, 27, 28, 29)

The intelligent, analytical study and contemplation of the symbolism and many facets of inquiry projected by the Great Pyramid parallel the Mormon Temple method and the Masonic method of instruction and are profitable pursuits for the individual symbolist.

Physically the pyramid is an extremely simple geometrical solid, known as a polyhedron, consisting of a square base and four identical inclined isosceles triangles. In the geometry of solid bodies, (30) "a polyhedron of which one face, called the base, is a polygon of any number of sides and the other faces are triangles having a common vertex is called a pyramid. The triangular faces having a common vertex are called the lateral faces, the intersections are called the lateral edges, and their common vertex is called the vertex of the pyramid. The base of a pyramid may be any kind of a polygon, but usually a convex polygon is taken." (p. 337)

The ordinary traditional and historical structure is identified technically as a regular (or right) quadrangular pyramid. Its base is a square, and equal triangles constitute the four identical faces, while the center of the base coincides with the foot of the perpendicular let fall from the vertex to the base.

Primary geometrical and numerical symbolism of the simple structure is readily evident. The four triangular sides, each with three edges, with the square base of four edges, yield the sum of five plane figures, or the three consecutive numbers 3-4-5. These three classical numbers relate to the lengths of the two legs and hypotenuse of the simplest Pythagorean right triangle or example of Euclid's 47th Proposition. It should be noted that there are a number of other possible Pythagorean triangles inherent with the regular pyramid. The presence of the involved mystic numbers 3-4-5 suggest immediately to the symbolically inclined mind that here is a situation likely worthy of his further serious attention. Or, the intimated symbolism hints that the inquiry and study may be further pursued profitably at one's will and pleasure.

In the present investigation of Temple Mormonism and Freemasonry the matter of the two respective organization rituals will be laid directly on the table and discussed openly with unconcealed frankness. Any student of the subject who has made but only the initial steps of inquiry realizes there are numerous exposes in each instance. Such publications presenting the three degrees of Symbolic Masonry began appearing in London about 250 years ago and are now worldwide. Exposes of the Temple Endowment have been in the market place for a century or so. .some of these purported presentations--in each case--are fraudulent humbugs and garbage which are a blatant insult to the public's intelligence. On the other hand--also in each case--there are excellent and accurate exposures of the full rituals. It is fair then to assume that the concerned reader has informed, or will inform, himself as to the contents of these impressive and masterful works. The relevant point resulting from the public' s acquaintance over the many years with this so-called "secret" literature is that the "secret" has suffered but little, if any, from the violent efforts of vicious enemies of each of these two estimable institutions, as their strenuous endeavors are continued with the sole aim of hopefully destroying each institution.

The demonstrated fact is that the secret is not in knowing the full and exact text of each ritual but the individual's ability to discover and interpret the secrets which are concealed in the literal composition of the rituals. Without such individual capabilities to penetrate and assimilate the stated word, These rituals will continue to be as sealed books in the hands of the public.

At Nauvoo on Sunday, October 15, 1843, the Prophet Joseph Smith spoke on the Constitution of the United States and the Bible, along with temporal economics. (31 ) In this lengthy sermon he noted: Some say it is better to give to the poor than build the Temple. The building of the Temple has sustained the poor who were driven from Missouri, and kept them from starving; and it has been the best means for this object which could be devised. . .

The secret of Masonry is to keep a secret. [My italics] It is good economy to entertain strangers--to entertain sectarians. Come up to Nauvoo, ye sectarian priests of the everlasting Gospel, as they call it, and you shall have my pulpit all day. [pp. 56-59]

In his statement concerning Masonry, the Prophet was speaking Masonically, figuratively, and most profoundly. He assuredly understood the instructional techniques of the Ancient Mysteries and their relationship to Freemasonry and the Temple Endowment Ceremony. The historical record establishes further the related fact that Brigham Young, Heber Chase Kimball, the Pratt brothers, and others of the General Authorities were equally aware and informed as to these basic principles.

In his Children of Divorce, the novelist Owen Johnson relates with each of us. "There are long periods in life when everything moves in lazy repetition, when each week resembles the next, when nothing happens, when it seems that nothing ever will happen, that existence has no change in sight and no complications can come to disturb the satisfying routine which has been established. Then suddenly everything is accelerated, events crown in, swift decisions have to be made, when hardly the time is given to make them, when everything is hurried, dramatic, intense. (p. 229)

As it is in life, so it is with symbolism. The diligent inquirer listens and observes attentively, mentally relates his various thoughts, conjectures, and imagined creations as he seeks to understand with satisfaction to the full extent of his ability. For long periods of time he is frustrated, disappointed, and sometimes really disgusted with himself, because he can't seem to discover the sought for teaching or meaning. Then, all at once, the sustained tension breaks; the subconscious comes to his rescue and he rejoices that a significant breakthrough has been achieved. Then, as in life itself, he continues on to the succeeding challenging stages. It is a ceaseless and unending personal enterprise.

Bibliography and Notes

1. Elbert Hubbard, The Liberators, Roycrofters, East Aurora, N.Y., 1919, 266 pp. "The Man of Sorrows," pp. 87-160.

2. John A. Widtsoe, "Temple Worship:" Utah Genealogical and Historical Magazine, Vol. 12, April 1921, pp. 49-64.

3. n.a., "Temples and Temple Building " Utah Genealogical and Historical Magazine, Vol. i2, July 1921, pp. 113-122.

4. John A. Widtsoe, "Fundamentals of Temple Doctrine;" Utah Genealogical and Historical Magazine, Vol. 13, July 1922, pp. 129-135.

5. John A. Widtsoe, "The Beginnings of Modern Temple Work;" Improvement Era, Vol. 30, No. 12, October 1927, pp. 1073-1079.

6. John A. Widtsoe, "The House of the Lord," Impovement Era Vol. 39 No. 4 April 1936 p. 228i Reprinted, Vol. 7i, No. ;, July 1969 p.

7. John A. Widtsoe, "Whence Came the Temple Endowment?" Improvement Era Vol 53, No. 2 February 1950, pp. 94-95.

8. John A. Widtsoe, "Why Did Joseph Smith Become a Mason?" Improvement Era Vol. 53 No. 9, September 1950, pp. 694-95.

9. James E. Talmage, "Why Do the Latter-day Saints Build Temples?" Improvement Era Vol 66, No. 11, November 1963, p. 973. Reprinted from Improvement Era June 1914, p. 712.

10. Richard L. Evans, Editorial, "'Sacred'--Not 'Secret';" Millennial Star Vol. 90, No. 12 March 22, 1928, pp. 184-185.

11. James H . Anderson, "Temple Ceremonies; " co, Improvement Era Vol. 32, No. 12, October 1929, pp. 969-971.

12. Harold B. Lee, "The Temple Endowment-" Instructor Vol. 96, No. 7,July 1961, pp. 226-2i7,

13. Joseph Fielding Smith, "Temples;" Improvement Era Vol. 66, No. 11, November 1963, pp. 926-927.

14. Albert L. Zobell, Jr., "Concise Accounts of LDS Temples;" Improvement Era Vol. 66, No. 11, November 1963, pp. 942-956.

15. Mark E. Petersen, Why Mormons Build Temples The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah, n.d., 19 pp.

16. n.a., "Philosophy of Temple Work;" Utah Genealogical and Historical Magazine Vol. 15, April 1924, pp. 80-81.

17. Bruce R. McConkie, "Latter-day Temples;" Improvement Era Vol. 66, No. 11, November 1963, p. 957-

18. B.W. Tracey, The Pillar of Witness: A Scriptural View of The Great Pyramid; W. H . Guest, London, 1876, 85 pp.

19. Thomas W. Greenwell, "The Prophecy in the Great Pyramid About the Coming Years 18812; Millennial Star, Vol. 40, No. 48, December 2 1878, pp. 753-756. Reprinted from the Christian Herald.

20. J.N. [John Nicholson] "The Pyramid Symbolism," ibid pp. 756-759 746, 765. (editorial)

21. O. Pratt, "The Great Prophetic Pyramid--An Important Discovery;" Millennial Star Vol. 41, No. 18, May 5, 1879, pp. 280-283. (editorial)

22. n.a., "The Prophetic Pyramid Further Considered;" Millennial Star Vol. 41, No. 19, May 12, 1879, pp. 296-298. (editorial)

23. J. Bernard Nicklin, Testimony in Stone; Destiny Publishers, Merrimac, Mass., 1961 159 pp.

24. Piazzi Smyth, Our Inheritance in The Great Pyramid Daldy, Isbister & Co., London, 1877 626 pp. "Third and Much Enlarged Edition."

25. Ahmed Fakhry, The Pyramids; University of Chicago Press, Chicago, Second edition, 1969

26. Kurt Mendelssohn, The Riddle of the Pyramids; Praeger Publishers, New York, 1974, 224 p. Bibliography, p. 213-15.

27. Peter Tompkins, Secrets of the Great Pyramid with an appendix by Livio Catullo Stecchini; Harper & Row, New York, 1971, 416 p., First Edition.

28. Peter Tompkins, Mysteries of the Mexican Pyramids; Harper & Row, New York, 1976, 427 pp. First Edition.

29. Peter Tompkins, The Magic of Obelisks; Harper & Row, New York, 1981, 471 pp. First Edition.

30. George Wentworth and David Eugene Smith Solid Geometry Ginn and Co., Boston, 1913, pp. 273-463.

31. Documentary History of the Church Vol. 6.

32. The Viking Portable Library World Bible edited by Robert O. Ballou; Viking Press, New York, 1950, 605 pp.

33. Arthur Stanley, The Bedside Bible, Charles Scribner's Sons, New York, n.d., 368 pp.

34. Oliver Day Street, Symbolism of the Three Degrees; Masonic Service Association of the U.S., Washington, D.C., 1924, 195 pp.

35. [Albert Pike], Morals and Dogma of The Ancient and Accepted Scottish Rite of Freemasonry; Supreme Council of the Thirty Third Degree Southern Jurisdiction of the U.S., Charleston, [S.C.], 1871, 861 pp.

36. J. Reuben Clark, Jr., Why The King James Version; Deseret Book Co., Salt Lake City, Utah, 1979, 475 pp. "The Translators to the Reader," pp. xxvii-lv. (Originally published in 1956.)