A Mormon Mason: New grand master is the first in a century who is LDS

It's been nearly a quarter of a century since Freemasons in Utah rescinded a 60-year ban that prohibited Latter-day Saints from joining their fraternity. And while many remember the religious division that had characterized Freemasonry in the Beehive State from pioneer times, Glen Cook believes he is evidence that things are changing among his Masonic brethren. Cook, a Salt Lake criminal defense attorney and Brigham Young University law school graduate, is believed to be the first member of The Church of Jesus Christ of Latter-day Saints to be elected grand master in Utah in nearly a century, overseeing the activities of several lodges around the state and looking to make the group more open to public understanding.

During a recent tour of the Masonic Temple in downtown Salt Lake City following his installation in February, Cook said there are definite misconceptions about Freemasonry in Utah, particularly among Latter-day Saints, "but there's also some reality there as well."

Church founder Joseph Smith and his brother, Hyrum, were members of the Masonic lodge in Nauvoo, Ill., in the early 1840s, and historians have written in detail about the role of fellow Masons in the murder of the two men in June 1844. Smith's successor, President Brigham Young, and the three succeeding presidents of the church all were made Masons in the Nauvoo Lodge, as were many who presided in church hierarchy during and following Joseph Smith's death.

After leaving the Midwest for what was then the Utah Territory, most Latter-day Saints eventually ceased active involvement with Freemasonry, despite the fact that lodges were chartered here beginning in 1859. Cook said he thinks pioneer Latter-day Saints simply were too busy trying to build a city in the desert and serving their church to participate. Some historians have speculated about whether Freemasonry was discouraged by LDS leaders.

Whether or not that was the case, religious tension within the organization escalated to the point that, in 1925, "the Utah Grand Lodge Code precluded any Mormon ... totally from any relationship whatsoever" with Masonry in Utah, according to author Mervin Hogan's 1978 book, "The Origin and Growth of Utah Masonry and Its Conflict With Mormonism."

Freemasonry is not a religious practice, but confusion about what it is stems in part from the fact that the fraternity is believed by many historians to have originated in the ancient world because its symbols and rituals bear some similarity to sacred ceremonies that existed among the Egyptians, Coptic Christians, Israelites and even the Catholic and Protestant liturgies — all thought to have some common biblical source.

Many believe it originated with the stone masons who worked on Solomon's Temple in Jerusalem, though no definitive evidence of that legend is known to exist. Others speculate that its tenets were had by Enoch, and possibly by Adam. Scholars have documented evidence that institutional Masonry dates back only to the Middle Ages, when great European cathedrals were being built by guilds of stone masons who practiced "the craft."

Cook said the fact that membership requires belief in a supreme being and a willingness to make obligations to fellow Masons through Masonic rituals and symbols that bear some limited similarity to LDS temple ceremonies also foster a misunderstanding of what the fraternity is, and is not.

"There is no question that elements of the (LDS temple) endowment and Masonic ritual are similar," Cook said. "The question for faithful Latter-day Saints is whether that makes a difference. I tend to be a rather concrete thinker."

For those who accept Joseph Smith as a prophet and believe he actually saw God and Jesus Christ in vision as a precursor to restoration of Christ's ancient church, "then the rest, I would suggest, should be a corollary" of that belief.

"I think sometimes we spend too much time worrying about issues that don't really matter to our salvation."

Nothing in LDS faith or practice precludes Latter-day Saints from becoming Masons, he said, though family and church obligations may limit the amount of time Mormon men can spend in other pursuits like Masonry.

"Freemasonry should be an adjunct to your faith and not a barrier to its exercise," Cook said. "I tell people that the only secrets we have are modes of recognition and the passwords. For those, you have to look on the Internet."

The "Encyclopedia of Mormonism" addresses questions about the faith's view of the fraternity, noting "the philosophy and major tenets of Freemasonry are not fundamentally incompatible with the teaching, theology and doctrines of the Latter-day Saints. Both emphasize morality, sacrifice, consecration and service, and both condemn selfishness, sin and greed. Furthermore, the aim of Masonic ritual is to instruct — to make truth available so that man can follow it."

The ritual resemblances between the two "are limited to a small proportion of actions and words," according to the encyclopedia, and "where the two rituals share symbolism, the fabric of meanings is different."

Cook said he sees signs within the Utah fraternity that a new openness is developing toward the community at large, and toward Latter-day Saints in particular, evidenced not only by his recent installation in ceremonies that were open to the public, but also in a willingness to acknowledge the faith in ways it hasn't previously been recognized.

On Feb. 2, during meetings before his formal installation took place, Cook said "a seasoned brother came to me and said, 'We should have a moment of silence for (deceased LDS Church) President (Gordon B.) Hinckley,"' as his funeral was taking place. "At 11 a.m., the grand master called the Grand Lodge of Utah to silence for that."

Later in the day, as members were having lunch together in the Masonic Temple downtown, someone mentioned that President Hinckley's funeral cortege would be passing their building shortly. "A group of Masons gathered on the front steps for that, not limited by religion, and stood with their hands over their hearts as the cortege passed," Cook said.

"I think those three things really signaled to me the change that has come about. ... I think LDS culture has changed, and that today, civic activities are not inappropriate."

As for what he plans to emphasize during his term as the 137th grand master of Utah, Cook said he will focus on the fraternal tenets of brotherly love, belief and truth.

"I find Freemasonry to be something at which to marvel, to be something which I view in awe," Cook wrote in a recent message published in a fraternal newsletter. "In a world in which men war and shed the blood of the innocent based on race, ethnicity and tribe, we have united ... without regard to the color of a man's skin, caring only about the tenor of his heart."

In short, Masons "are men who try to lead moral and upright lives. They contribute significantly not only on a private basis, but in a public way" as well, he said, noting they fund Shriner's Hospital for Children, help with arthritis research and other community causes.

"It's the place where I've found friends, men who have cared for me and my family and hold the moral values that I hold."

> What since it has degraded to calling names to those who would disagree with the side of the argument you and the others are taking, I am not surprised.

Took me a while to parse that — what I think you have just said is that you are not surprised that I have ceased discussion with my hapless FRiend, because I and my fellow Masons have degraded the discussion by calling him, and others who use pejoratives like “cult” to describe us and have strongly insinuated that I am lying, names.

If I’ve interpreted that right, I would point out that the first shots were fired by your lot. Insisting that the Freemasons are a cult when we are not, insisting that we are a religion when we are not, and insisting that Albert Pike was somehow speaking on behalf of us all and was in league with Satan after I had tried patiently to explain that it doesn’t work like that at all (and thus effectively calling me a liar) is bound to provoke a strong reaction.

If that’s “namecalling” to you, then I’m regret that I don’t feel one bit sorry.

And no, I like you am not surprised that I withdrew from that discourse. Can’t say I blame myself either: the argument was getting tiresome, which shouldn’t really surprise me: serves me right for trying to patiently explain Freemasonry to people who have clearly closed their minds to any possibilities outside their own prefabricated views.

At least I didn’t use the “Bigot” word. Should have.

> AH there’s the trump card... since we’re a secret organization, no one really knows WHAT we teach.

We prefer to view ourselves as an “organization with secrets” rather than a “secret organization”. After all, it is as obvious as Dog’s Bollix that we exist: our Temples are in nearly every city and town in the free world. And there are Masons like me who are obvious about our membership. So we are hardly a “secret organization.”

> Never mind those who have left the organization and written about it.

You mean the willfully perjured individuals, void of all moral worth, totally unfit to be received into any society of men who prize honor above the external advantages of rank and fortune?

I agree. Never mind them. They have nothing valuable to add or to contribute to the discussion.

> And those who have not left, and written about it.

If they have written about our Secrets, then they are willfully perjured individuals &tc, as per above. And if they haven’t, then you are unlikely to glean anything from their writings that you could possibly understand within the correct context — not being a Mason.

So once again, as you have probably never been in the Lodge, how would you know? The answer is simple: you wouldn’t, because you can’t.

And those who have not left, and written about it.

SOME marks of cults (I would emphasize that a group does not have to have all of them)

1. Extrabiblical Authority: All cults deny what God says in His Word as true. Cults have shifted their theological point of authority away from God’s full and final written Word, the Bible, to their own unique, self-promoting opinions about the Bible; they generally will use parts of the Bible but will have their own unique scripture which is considered to be superior to the Bible. While some cult groups give token respect for the Bible and go through the motions of accepting the authority of Scripture, in reality, they honor the group’s or leader’s novel interpretation of Scripture as normative.

2. Works Salvation/Legalism: Cults teach that eternal life depends upon something other than the Atonement; i.e., faith in the atoning, finished work of Christ on the cross is deemed not to be sufficient (usually replaced with human works and human responsibility). Rather than relying on the grace of God alone for salvation, the salvation message of the cults always boils down to required obedience to, or abstention from, certain obligations and practices (some even including obedience to the Old Testament law).

3. No Assurance of Salvation: The issue of a cult member’s salvation is never settled, but is constantly affected by the changing circumstances of life; in this way, cult leaders are able to produce continued obligation and spiritual bondage, rather than spiritual freedom.

4. Guru-Type Leader/Modern Prophet: The cult leader is looked to as the infallible interpreter of Scripture, specially appointed by God to be a special saint, guru, or contemporary messiah, and thereby, has divine authority that must not be violated. Cultists almost always quote their leader rather than the Bible. The cult’s adherents often expound the virtues of the founders and seek to cover the founder’s sins and wickedness.

5. Vacillating, Ambiguous Doctrines/Spiritual Deception: In order to gain favor with the public, and thereby aid in the recruitment of new members, cult “doctrine” tends to be characterized by many false or deceptive claims concerning the cult’s true spiritual beliefs (e.g., Mormons are not quick to reveal their belief that God was a man, who has now become the God of planet Earth).

6. Exclusivity from/Denunciation of Other Groups: Each cult group, regardless of what other doctrines are taught, will all have this one common idea — “The Only True Church Syndrome.” The members of each specific organization have been taught that their church, organization, or community, is the only true group and that all other groups are false. The group’s leaders will explain that it is impossible to serve God without being a member of the specific group. Moreover, when the cult leader announces himself as the true “Messiah,” all others are declared to be dishonest, deceitful, and deluded, and must be put down; alternative views are denounced as being satanic and corrupt. Persecution is welcomed, and even glorified in, as “evidence” that they are being persecuted for righteousness sake. Thus, if a member decides to leave the group, they have been told that they are not simply leaving an organization, but rather they are leaving God and His only true organization. Hence, for a member of a cult who has been in a group for any length of time, the action of leaving the group is much more difficult than what most Christians understand. To leave the group is, in the minds of the cult member, tantamount to leaving God.

7. Claims of Special Discoveries/Additional Revelation: Acceptance of new, contemporary, continual revelations that either deny the Bible or are allowed to explain it. The fundamental characteristic of Christianity is that it is historical, not dependent upon private knowledge and secret, unconfirmable relationships, while the almost universal basis of cult religion is the claimed exclusive revelation that one person has supposedly received. Rather than conforming to Biblical rules of evidence (2 Cor. 13:1), cult leader revelations almost always emanate from hallucinations, visions, dreams, private discoveries, etc. These new revelations often become codified as official written “scripture” of the cults (e.g., The Book of Mormon), and are considered as valid as that of the apostles (and even more relevant because they are given in these end times).

8. Defective Christology: Cults always have a false view of the nature of the Person of Jesus Christ; a cult will usually deny the true deity of Christ, His true humanity, His true origin, or the true union of the two natures in one Person.

9. Defective “Nature of Man”: Most cults do not see man as an immortal being; instead they see him either as an animal without a soul or as a being which is being perfected to the point of becoming a god. They usually do not see man as a spirit clothed in a body of flesh awaiting the redemption of body and soul.

10. Out-Of-Context Scripture Use as Proof-Texts/Segmented Biblical Attention: Cults tend to focus on one verse or passage of the Bible to the exclusion of others, and without regard for the context in which Scripture is given (e.g., 1 Cor. 15:29 used by Mormons to justify baptism for the dead). In addition, cults have made an art form out of using Christian terminology, all the while pouring out their own meanings into the words.

11. Erroneous Doctrines Concerning Life After Death and Retribution: Covering the gamut from soul sleep to annihilationism to purgatory to universalism to the progression to godhood, cults invariably deny the existence of a final judgment of, and a final “resting” place for, the unrighteous.

12. Entangling Organization Structure: The less truth a movement represents, the more highly it seems to have to organize itself; the absence of truth seems to make necessary the application of the bonds of fear. Cults often demand total commitment by their converts to an organizational involvement that entangles them in a complicated set of human restrictions, giving the impression of passionate and often irrational devotion to a cause.

13. Financial Exploitation: The cultic practitioner strongly implies that money contributed to the cause will earn the contributor numerous gifts, powers, and abilities, and in many cases, outright salvation.

14. Pseudomystical/Spiritistic/Occultic Influence: Occult influence is many times found in either the origin of the group and/or in its current practices.

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