From its origins under Joseph Smith in Nauvoo to the contemporary revisions led by Russell M. Nelson, the LDS temple endowment ceremony has undergone significant transformations, primarily driven by a desire to address external critiques and internal sensitivities. Early changes progressively distanced the ritual from its explicit Masonic origins, including the removal of graphic penalty oaths, symbolic gestures, and overtly secretive elements. Adam–God teachings were systematically purged from the ceremony in the early 20th century, aligning temple teachings more closely with mainstream Christian doctrine.

Starting notably in 1990, revisions have increasingly responded to feminist critiques, equalizing covenants, removing gendered obedience language, and enhancing women’s active participation and voice within the narrative. Simultaneously, leaders addressed broader Christian concerns by softening previously harsh anti-clerical portrayals, minimizing depictions of Satan, and explicitly increasing the ceremony’s Christ-centered focus.

Recent updates under President Nelson continue these trends, removing virtually all physical contact, simplifying presentation, providing clearer explanations of covenants, and further emphasizing Christ’s central role, thereby shaping the temple endowment into a ritual more accessible, egalitarian, and doctrinally consistent with contemporary LDS teachings and wider societal values.

1840s: Joseph Smith’s Temple Endowment (Nauvoo) – In 1842 Joseph Smith introduced the endowment ordinance in his Nauvoo “Red Brick Store.” The ceremony was explicitly modeled on contemporary Freemasonry: participants learned secret tokens (handshakes), signs and penalties that closely paralleled Masonic oaths. (Indeed, Joseph and all nine first initiates were Freemasons.) For example, the original penalty phrases – a vow of self-harm if secrets were revealed – “closely followed the graphic wording of the Masonic penalties.” Women were first endowed in 1843, but their role was limited. The early endowment included a prayer asking God to avenge slain prophets – a civil-patriotic theme born of persecution.  Joseph Smith’s Red Brick Store (Nauvoo), where the first endowment was performed in 1842.

Late 1800s: Brigham Young’s Era – After the Saints moved West, temples in Utah continued the Nauvoo format. In 1877 President Brigham Young presented the Adam–God doctrine into the endowment’s “lecture at the veil,” teaching that Adam was our Heavenly Father.  Otherwise the ritual remained largely the same, still using Masonic-derived tokens and oaths. (Brigham and his associates – many of whom were ex-Nauvoo Masons – viewed these parallels as evidence of divine restoration.)  Through the 1880s, the endowment story still portrayed Eve as subordinate – critics later noted Eve had no speaking role and was told Adam “shall rule over thee” (a line removed in 1990).

Early 20th Century: Doctrine Adjustments and Oath Removals – With Brigham’s death and new presidents, the LDS Church distanced itself from Adam–God.  Between 1902–1905 references to Adam as deity were quietly removed from temple lectures. By 1905 the endowment omits any suggestion that Adam was literally “God the Father,” aligning with mainstream Christian theology.  Also, under President Joseph F. Smith, parts of the endowment were modernized. In 1927 the infamous “oath of vengeance” (praying God would avenge the prophets’ blood) was eliminated, reflecting improved relations with the U.S. government and a move away from militant rhetoric.  (A 1995 historian noted that in 1927 church leaders officially “removed the oath of vengeance” entirely.)

1930s–1960s: Film Era and Social Sensitivity – Mid-century temples began using filmed presentations to standardize the ceremony. The first Endowment film debuted in 1953. With a wider audience, certain portrayals were softened.  In the late 1960s the film was edited to remove any depiction of Satan as a black figure , likely responding to civil-rights critiques of racial stereotyping. The earlier ritual “preacher” (a generic Protestant minister guiding Adam/Eve) and associated hymn were also dropped by 1968 , eliminating an overtly anti-clerical scene.  These changes reflect both logistics (film convenience) and broader Christian cultural shifts: the Church avoided imagery some found offensive (for example, showing clergy as Satan’s dupes was seen as inflammatory).

1990: Major Revisions for Inclusion – In April 1990, the Church implemented a sweeping revision of the endowment. Contemporary reports noted this as “the most significant change in the church since 1978.” Changes addressed both feminist and Masonic criticisms.  The old penalty oaths (throat-slitting, etc.) were completely removed.  Likewise, the “five points of fellowship” handshake at the veil was discontinued.  Women no longer made a vow to “obey” husbands; instead they were instructed simply to hearken to their husband’s counsel. In practice, male and female covenants were equalized, eliminating the ritual distinction where a wife’s role was subservient.  A stereotypical dramatization in which Satan begged Christian clergy to teach false doctrine was cut, softening an image offensive to many Protestants.  Observers noted the 1990 revision “reflects greater sensitivity…to women’s role” and removed “cultural anachronisms.” The apostle who played the Protestant minister was dropped, and Eve’s blame was downplayed (the line that “Adam shall rule over thee” was excised ). Mormon feminists like Lavina Fielding Anderson welcomed the edits as easing painful elements of the ceremony.

2000s: Refocusing and Refinement – After 1990, changes were more incremental. In 2005-2008 the anointing ritual was simplified (participants remained clothed) and people no longer had to stand during the covenant (making the ceremony smoother). These tweaks were primarily for participant comfort and efficiency. The core narrative remained, but with fewer physical demands.

2019–2023: Gender Equity and Christ-Centered Revisions – Pressures of modern egalitarianism and a renewed Christ-focus led to the most recent adjustments. In 2019 (under President Nelson) the language was revised so that husbands and wives make identical covenants. Women no longer cover their faces with veils , and Eve was given additional dialogue to eliminate her silence. Temple-goers reported that “Men and women make all the same covenants… Women also no longer covenant to hearken to their husbands.” These changes, publicly touted as doctrinally neutral, were widely seen as directly responding to feminist critiques of earlier ceremony sexism.

The latest round of edits came in 2023. Among them, participants are now shown the five covenants up front, before deciding to enter – a move toward informed consent. All interim temple handshakes were removed; only the final token at the altar is given. Visually and narratively, the new presentation emphasizes Jesus Christ: multiple observers noted “more frequent references to Jesus Christ” and an explicitly Christlike tone. (For example, new artwork of the Savior is displayed between scenes.) The 2023 changes also streamlined the ritual (fewer clothing changes, less sitting/standing) and eliminated some vestigial admonitions (the old warning against “loud laughter” was dropped).  Church media highlighted that the revisions focus on “loving God and others” and employ “more egalitarian language” about husband-wife relationships. In sum, these edits appear driven by aims to make the ceremony more accessible and less alienating – addressing non-LDS critics (who wanted more Jesus in the temple) and LDS women (who sought equal treatment).

Hypothesized Rationale: Each wave of changes aligns with shifting concerns. Early on, Mormon leaders adapted Masonry to restore an “ancient” priesthood; later, as Brigham Young’s teachings went out of vogue, his Adam–God ideas were purged to match accepted doctrine . Throughout, U.S. sociopolitical shifts prompted adjustments (e.g. dropping the vengeance oath and anti-Protestant scenes as the Church normalized in America).  Feminist pressure clearly influenced the 1990 and 2019 edits: critics had long pointed out “unequal covenants,” Eve’s muteness, and wives’ obedience vows. Removing or rephrasing those elements made the ritual feel less patriarchal, as noted by faithful observers. Similarly, repeated emphasis on Jesus Christ (especially in 2023) seems to counteract external critiques that the temple was esoteric and non-Christian in imagery.  Officially, leaders say these are “adjustments” directed by revelation. Unofficially, many see them as responses to cultural feedback: making the endowment less Masonic (removing penalties and handshakes), less sexist (equalizing women’s covenants), and less occult or anti-Christian (adding Christ symbols and dropping harsh secrecy gestures). Each revision, explicit or subtle, appears intended to preserve core ordinances while keeping the ceremony spiritually resonant and socially acceptable in the Church’s contemporary context.

Sources: Changes are documented in church releases and by researchers. For example, The Salt Lake Tribune (2019, 2023) and the Los Angeles Times (1990) reported on the wording revisions. Historical overviews (e.g. Dialogue articles) trace earlier changes and theological shifts. The Church itself affirms that temple ritual has “been adjusted periodically” in language and presentation to help members understand it better. Our chronology above synthesizes these accounts.