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GENERAL HANDBOOK OF INSTRUCTIONS, 1940 (#16).
1940: Sep.: No latitude of interpretation permissible.
“The rulings do not permit of any latitude of interpretation as far as procedure is concerned, but the application of the rulings as it applies to the conduct, standing and privileges of individual members of the Church should, of course, be influenced by the inspiration of the Holy Spirit, for every stake presidency and ward bishopric is entitled to Divine guidance in the administration of the duties pertaining to their respective offices.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. ii)
Sep.: Form of ordination: still no “conferral” of AP, MP.
“The form of ordination authorized by the First Presidency, is as follows:
By (or in) the authority of the Holy Priesthood, I (or we) lay my (or our) hands upon your head and ordain you a deacon (or other office in the Aaronic Priesthood) in the Church of Jesus Christ of Latter-day Saints, and confer upon you all the rights, powers and authority [keys was also in earlier GHI versions] pertaining to this office and calling in the Aaronic Priesthood, in the name of Jesus Christ, Amen.”
(Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 17-18)
Sep.: Inactive adults holding Aaronic Priesthood.
“When persons have grown to manhood without having been advanced to the Melchizedek Priesthood, special efforts shouild be made to secure their regular attendance at the weekly ward priesthood meetings. Those who are beyond the ages designated for the Aaronic Priesthood should be given constant attention. One of the most successful plans for creating interest and activity in the priesthood on the part of inactive men is to have a special committee appointed by the ward bishopric, as members of the ward Aaronic Priesthood committee, to have entire responsibility for all inactive adults who bear the Aaronic Priesthood. This committee should be composed of men of kindness, enthusiasm, perseverance and tact. They should prepare a complete roll of all the inactive adult Aaronic Priesthood members, and proceed steadfastly and with enthusiasm to carry out the missionary plan outlined in the Aaronic Priesthood Handbook. A definite program should be followed for the purpose of qualifying every member for advancement to the Melchizedek Priesthood. This plan necessarily involves missionary work in order to arouse new interest and to encourage inactive adults to take part in this work. Success in this worthy movement will result, if those responsible will maintain the proper effort.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 22)
Sep.: The Church Welfare Program.
“The Church is vitally concerned for the temporal welfare of its members. From its organization it has endeavored to establish and maintain the economic independence of the people by fostering industries, creating employment and encouraging thrift, and has stood ready at all times to help faithful, active Latter-day Saints who are in need. The health program of the Church has also been extensive, including preventive and corrective work, as well as the care of the sick.
With the inauguration of the Church Welfare Plan all organizations interested in the economic welfare of Church members in distress were consolidated to insure more effective operation. The problems confronting ward bishoprics can best be solved by the united efforts of bishoprics, priesthood quorums, Relief Societies and other interested parties, rather than by unrelated endeavors which usually thwart the purposes of the Welfare Plan.
The objectives of the plan are briefly set forth in the following excerpts from the statement of the First Presidency issued during the April 1936 Conference:
1. Fast offerings must be increased to an amount equaling $1.00 per Church member per year. This is an amount within the reach of every head of family and single person in the Church. Those who can give more should do so.
2. Tithing should be fully paid in cash, if possible. If payment cannot be made in cash, tithes in kind will be acceptable.
3. Ward authorities and priesthood quorums should exert the greatest possible effort to see that fast offerings and tithing are fully paid.
4. Upon ward teachers, personal welfare committees of priesthood quorums and the Relief Society must rest the prime responsibility of discovering and appraising the wants of the needy. These wants must be administered in accordance with the regular rules and through the regular organizations of the Church.
5. Bishops should aim to accumulate sufficient food and clothes to provide for every needy family. The Relief Society should cooperate in the work by directing and assisting needy sisters in drying and preserving fruits and vegetables, providing clothing, bedding, etc.
6. Every bishop and stake president should constantly remember that other wards and stakes may be more in need than his own, and even though his own ward or stake may not need the whole he is to collect in fast offerings, nevertheless he must collect the full sum in order that any amount not required for the needs of his own ward or stake may be passed on to places where it is needed. The problem of relief is Church-wide; it is to be accomplished through local unit organizations and operations. it will be the business and responsibility of bishops and their ward organizations, priesthood quorums and Relief Societies to see that the full relief collections are made.
7. Relief is not to be normally given as charity; it is to be distributed for work or service rendered. All members of the Church must cooperate to this end. The Church itself will be prepared to assist to the utmost extent possible in providing work on its own properties for its unemployed members, and also in providing other work in wisely rehabilitating ranches, farms, gardens, and orchards that may be used to furnish foodstuffs for those in need. No pains must be spared to wipe out all feeling of diffidence, embarrassment, or shame on the part of those receiving relief; the ward must be one great family of equals. The spiritual welfare of those on relief must receive especial care and be earnestly and prayerfully fostered. A system which gives relief for work or service will go far toward reaching these ends.
8. The responsibility of directing and coordinating this work rests with the Presiding Bishopric and the General Committee appointed to assist them.
. . . .
Regional Organization–To facilitate the work of the Church Welfare Plan, stakes within a given geographical area are grouped together into regions, with the presidents of the several stakes in the group comprising the regional executive council. A chairman and vice-chairman are selected from the executive council.
The responsibilities of regional councils, which function under the direction and supervision of the General Committee, are:
1. To provide suitable storehouses for the storing and distribution of surplus commodities received from the stakes comprising the region, or to send them to designated general committee storage centers when the surpluses are not needed by any stake within the region.
2. To create regional fast offering funds from surplus cash fast offerings on hand in the stakes at the end of regular periods agreed upon by the executive council, and to disburse these funds upon requisition of the stake presidents to stakes within the region in need of additional assistance or to send the funds to the Presiding Bishop’s Office at the end of each quarter, if they are not needed by the region.
3. To work out productive programs each year that will approximate the probable needs of the regions.
4. To efficiently and economically produce, store and distribute surplus commodities within the regions.
5. To improve the economic conditions within the regions through the establishment of employment agencies, development of irrigation and reclamation projects, encouragement of exchanges between groups producing cooperatively, and by organizing and fostering agricultural or industrial projects in an effort to reduce the relief load.
6. To furnish the Presiding Bishopric and the General Committee monthly statements of cash received and disbursed by regional storehouses to individuals, stakes, or general committee central storage centers.
. . . .
Stake Supervisory Committee–In each stake a supervisory committee is designated as the stake welfare committee to coordinate the work of wards, priesthood groups or quorums, and Relief Society organizations, and to stimulate in every group activities that will accomplish the utmost in looking after the welfare of the individuals of each group.
This committee is composed of the stake presidency as advisers, a member of stake presidency as chairman, the chairman of the bishops’ executive council, president of the stake Relief Society, stake work director, stake Relief Society work director, chairman of stake agricultural committee, (stake clerk or assistant as secretary, if desired).
Relationship of Stake Welfare Committee to Stake Melchizedek Priesthood Committee–Projects for the economic welfare of its members, an important quorum activity, should be undertaken in harmony with the efforts of the Church Welfare Plan. For this reason, and to prevent unnecessary duplication, the member of the stake presidency who is chairman of the stake welfare committee might also be the chairman of the stake Melchizedek Priesthood committee. The two committees need not have the same membership; but the stake Melchizedek Priesthood committee could sit in, as desired, with the stake welfare committee, to discuss projects of mutual interest to the two committees.
Bishops’ Executive Council–The bishops’ executive council is expected to work in the closest harmony with the stake committee and is designed primarily to supervise the operation of bishops’ storehouses that they may be organized to serve all or a part of the wards of a given teritory as storage and distribution centers. Otherwise, the bishops are to counsel together frequently to unify the work of the various wards within the stakes and to establish uniform policies in dealing with welfare and unemployment problems.
Ward Welfare Committee–The ward welfare committee consists of the bishopric as advisers, with one of the bishopric as chairman, the ward work director to assume active chairmanship, (if desired by the bishop), the chairman of the personal welfare committee of the high priests’, seventies’, and elders’ groups in the ward, the leader of the adult Aaronic Priesthood class, the ward Relief Society president and the Relief Society work director.
This small unit is of utmost importance. It is the hub about which the whole activity of the program revolves. It is a staff to aid the bishopric and the priesthood quorums of the ward. Though the Relief Society is well represented in the ward committee, the quorum responsibility remains. This ward agency is an effective method of coordinating the work of the various quorums of the ward in their mission of mercy and brotherhood.
It is the duty of the ward committee to make and keep up-to-date a family survey of families requiring assistance, in order to have before it constantly the economic status of each needy individual in the ward. With this information available, the committee, in coordination with the stake welfare committee, should endeavor, as far as possible, to reach the objectives of the welfare plan. Jobs should be solicited for the unemployed, and work projects developed to produce commodities and to provide work for those who are unemployed. It should be the endeavor of the ward committee to urge that every priesthood group in the ward have a productive project of some kind, to assist in providing the necessities required by needy quorum members. The commodities thus provided and stored in central storehouses established by cooperation with other wards in the stake, or with other stakes in the region, can be efficiently distributed to needy families upon bishops’ orders to reach the first objectives of the program.
Should the stake storehouse lack a sufficient supply or variety of commodities that have been produced by the welfare program to meet the requirements of the wards in any storehouse district, these additional commodities, to be drawn from the surpluses of other regions, may be had by applying to the General Committee.
. . . .
Employment–The primary purpose of the Church Welfare Plan is to furnish employment to the unemployed so that they may become self-sustaining. This is one of the responsibilities of the ward welfare committee, as previously described.
Church Welfare Projects–It is vital that able-bodied persons who need assistance be given opportunities to work, and that commodities received by them from storehouses should represent, in part at least, compensation for labors performed. Hence work projects should be of a productive nature and as far as possible a part of the budget program being carried forward to meet the requirements of the needy. Projects with storehouse participation must not be thought of as permanent enterprises, but as a temporary provision to meet emergencies until gainful employment can be found by individuals in private industry.
. . . .
Melchizedek Priesthood Quorums–Melchizedek Priesthood quorums are directly under the supervision of the stake presidency, but are expected to function actively in cooperation with the ward bishoprics and ward Relief Societies in looking after the welfare of the individual members of quorums. Where quorum memberships are made up of several ward groups, quorum presidencies should advise with group leaders and ward bishops and appoint a representative from each quorum to act on ward welfare committees. In order for quorum presidencies to keep closely in touch with the welfare problems of quorums made up of groups from several wards, it is suggested that quorum Personal Welfare Committees, made up of one or more persons from each ward group, be appointed and that the entire personal welfare committees meet regularly with quorum presidencies to discuss welfare problems of members in the various wards.
Ward Melchizedek Priesthood Groups and Adult Aaronic Priesthood–The ward priesthood group is expected to function with the ward welfare committee in exactly the same manner as though the entire membership of the quorum lived within the ward, and each group should have representation on the ward committee.
Adult Aaronic Priesthood groups are to have representation on both stake and ward committees, and otherwise assist the Melchizedek Priesthood on all project work.
The Relief Society Organization–As explained in the Relief Society Handbook of Instructions, page 21: ‘Original Instructions by Joseph Smith’–The minutes of the first meeting state: ‘The meeting was addressed by President Joseph Smith, to illustrate the object of the Society–that the Society of sisters might provoke the brethren to good works, in looking to the wants of the poor, searching after objects of charity and in administering to their wants.’
At later meetings the Prophet gave additional instructions as follows: ‘This charitable Society is according to your natures, it is natural for females to have feelings of charity. You are now placed in a situation where you can act according to these sympathies which God has planted in your bosoms. If you live up to these principles, how great and glorious. If you live up to your privileges, the angels cannot be restrained from being your associates. This Society is not only to relieve the poor but to save souls.’
The Relief Society is to have representation on stake and ward welfare committees and should work in the closest harmony with the ward bishopric, priesthood quorum presidencies, and priesthood welfare committees in looking after the welfare of ward members. Relief Society workers will look to the General Relief Society Board for advice and instructions in methods of analyzing family problems.
When officers of the Relief Society visit a family, a record should be made of all employable members. This record will then be handed to the ward committee for assignment of the unemployed to Church projects. Work directors and members of the priesthood should endeavor to assist these persons in securing employment in industrial or agricultural enterprises.
Order blanks have been provided by the central office of the General Committee on which the Relief Society president may list the commodities needed by the family. These orders, when approved by the ward bishop, may be presented to the nearest available storehouse to be filled.
Responsibility for the Care of the Poor–The primary responsibility, legally and morally, of caring for the needy rests with the relatives. As Paul says in his Epistle to Timothy, ‘but if any provide not for his own, and specially for those of his own house, he hath denied the faith and is worse than an infidel.’ (I Tim. 5:8)
If relatives are not able to provide for those requiring assistance, then the Church, through the welfare organizations established in each ward and branch, should render necessary aid by supplying those for whom the Church is responsible, commodities produced by the welfare program consisting of food, clothing and fuel. [NOTE THE DELETION FROM THE 1934 GHI OF THE COUNTY’S LEGAL RESPONSIBILITY] The next important step should be to make dependents self-supporting by securing permanent employment for the unemployed. The cooperation of personal welfare committees of priesthood quorums and the ward welfare committee should be solicited in accomplishing this objective. Under the direction of the bishop the Relief Society may assist in making a social study of all cases and in formulating budgets to control and properly direct the expenditure of family incomes.
Cases to be Cleared–When a family requests assistance from the bishop, either of commodities or employment, the bishop should direct the Relief Society president or her social aid to first clear the case, then visit the family, determine whether or not an emergency exists, and the amount of assistance that should be rendered by the ward. Emergencies should be taken care of immediately. The Relief Society president or her aid, by tactful investigation, should learn where the family came from, in what ward their membership was last recorded, how long they have resided in the county, and something of their history and relatives. Necessary details should also be obtained to prepare work cards already referred to. In Salt Lake County, clearance may be made through the Relief Society Social Service Department, and in Los Angeles, through the L.D.S. Welfare Department. In other localities, cases should be cleared with local public welfare departments and with any other local relief agencies.
Causes of Poverty–In considering the relief of distress among Church members, it may be well to direct attention to the chief causes of poverty. Poverty may be caused by any one of a number of unfavorable conditions: sickness, injury, infirmity, unemployment, lack of education, poor management, physical or mental deficiency.
Poverty should be relieved by getting at the source of the trouble and adopting ways and means of remedying it as soon as possible. Consequently, the practice of giving aid without careful investigation is not the proper way to render relief. A careful study of the family by the Relief Society president and personal welfare committee of the quorum is essential, and aid should be rendered with sympathy and judgment.
Who Should be Assisted–Faithful members of the Church should receive first consideration by the bishopric of the ward and the Relief Society. A faithful member is one who paid tithing when in a position to do so and who attends ward meetings and performs the duties required of him by his presiding officers.
Then, there are cases which may be termed divided families, where the head of the family is not a member of the Church, but his wife and children are devoted and active members. This class is entitled to assistance by the Church, because the mother and children cannot always control the acts, ideas, or religious inclinations of the head of the family. Such families should receive the attention of the special missionaries or ward teachers in order that the family as a whole may be stimulated and encouraged to participate in Church activities.
There are also families where both the father and mother are members of the Church, but one or the other is inactive. This situation should not preclude the rendering of assistance.
In every ward there are families who are inactive and have contributed nothing to the Church in the way of service or finances, consequently the Church is not obligated to care for them. The federal government, county, or community should assume repsonsibility for these cases. If, however, these inactive members fail to secure aid from government agencies, and they are willing to work for what they may need, it is our responsibility to see that none lacks the necessities of life. Kindness and charity must always characterize the Church. Families classified as inactive should also receive the attention of the special missionaries or ward teachers.
There are also cases which may be termed borderline, where the head of the family fails to earn sufficient to adequately meet the family needs. In such cases, if careful investigation warrants, the Relief Society president may, with the approval of the bishop, work out a program for supplemental assistance.
Transient members of the Church frequently call on bishops for assistance. It is advisable in these cases to determine where the persons came from and, if possible, to secure information which will indicate whether they are entitled to call upon the Church. This information can be obtained by clearing the cases, as suggested in a preceding paragraph.
Finances–The finances necessary to sustain needy members of the Church are derived from four sources: Fast offerings, contributions to the welfare plan, Relief Society funds, and the tithing.
. . . .
Welfare Requirements–Welfare requirements are of two classes: cash and commodities.
Cash–Rent, light, medicine, carfare, special diet. If the welfare fund is insufficient to pay cash and commodity accounts, the bishop should present an itemized statement to the stake presidency indicating the amount required to balance the account, and make application for this amount from the stake fast offering fund. If the stake account is depleted, the president of the stake should determine whether any funds are avilable in the region. If the region is unable to pay the account, the statement, bearing the endorsement of the stake president, should be forwarded to the Presiding Bishopric.
Light-Rents–If it becomes necessary to submit light and rent accounts to the Presiding Bishopric for payment, because of the lack of funds locally, light bills should be presented in ample time to take advantage of discounts. For rents, a statement should be prepared showing the name of the tenant, his address, the amount of the rent, the month for which the rent is being paid, and the name and addresss of the owner of the property.
Commodities–Food, fuel, clothing. Payment of accounts incurred for commodities are to be handled in the same manner as suggested for cash accounts. Itemized statements are sent to each ward by the regional storehouse. These statements should give the names of the persons receiving aid. If ward funds are inadequate to pay fully the regional account, the bishop should remit such amount as he may have, deduct the remittance from the total of the statement, and then forward it to the president of the stake. The statement should be properly audited and certified to by the bishop. If the stake cannot pay the account, it will be taken care of either by the region or the Presiding Bishopric in the same manner as cash accounts.
Deseret Industries–This department of the welfare plan supplies renovated furniture, clothing, shoes, and practically all household equipment. Where there is need of these items, and the bishop has insufficient funds to purchase them, he may apply to the stake for assistance. If the stake has no money, the request for assistance will follow the same routine as recommended in preceding paragraphs.
Stored Commodities–Commodities received by bishops as fast offerings or welfare contributions are to be distributed through existing storehouse facilities, first to take care of the needy in the wards where the contributions originate. Stored commodities are to be delivered to stake storehouses for the relief of the needy in other wards. Stake surpluses should be delivered to regional centers for distribution within the region, or to the general committee storage center for distribution throughout the Church as required.
Should a storehouse need commodities not supplied by Church units comprising the territory served by the storehouse, request may be made to the regional storehouse or general committee storage centers and the commodities will be supplied if available elsewhere. The storehouse receiving them will be required to pay only the actual cost of containers and transportation. Bishops requesting merchandise from storehouses will be expected to reimburse the storehouses on the same basis. This policy serves as an exchange medium and should materially reduce cash expenditures for commodities which are produced by the program or received as contributions.
Public Aid–The federal, state, and county governments provide for direct payments to individuals in the form of–
Direct Relief–
a. Old-age assistance (sometimes called pensions).
b. Aid to dependent children.
c. Aid to adult blind.
d. General Relief.
Earned Benefits–
e. Employment on federal work projects.
f. Unemployment insurance or compensation.
g. Old-age insurance (this is distinct from old-age assistance listed under (a) above).
The direct cash assistance provided under the Federal Social Security Act, as old-age assistance, aid to dependent children, and aid to the blind, is intended only for those who through disability, infirmity, youth, or old age, are unable to provide for themselves. General relief is provided for those unable to provide for themselves because of disability, unemployment, or other reasons. Recipients of these types of assistance are subject to a social service investigation, and the assistance is administered through state and county welfare departments only upon the basis of need. Likewise, workers are assigned to empoyment on federal work projects on the basis of need determined by means of social service investigation. Benefits paid under the Social Security Act as unemployment compensation and old-age insurance are a form of insurance paid from funds accruing from a payroll tax on employers and employees.
Church members should be counseled against seeking public aid unless they are entitled to it and do not have other means of livelihood. Common honesty and loyalty to the government demands such a course, in fairness to those who are eligible for this assistance.
Those who work on federal projects where a regular wage is offered should continue their employment so long as they have no other means of livelihood but should be sure to give a full day’s work for the wages received. If any worker has a farm or other means of obtaining a livelihood, he should be advised to be independent of work-relief projects, if possible. Workers who are entitled to unemployment compensation and individuals covered by old-age insurance should be counseled to accept these benefits.
Where the income from these public agencies is insufficient to adequately provide for the needs of the family, priesthood quorums and Relief Society officers may supplement such public aid. This should be done, however, only with the knowledge and cooperation of the public agency, and with a thorough understanding of the family’s needs and requirements. Those who receive supplemental assistance should be given the opportunity and urged to render whatever service may be possible in providing for their own needs and for the needs of others, e.g., elderly persons incapacitated for other work might be requested to do Temple work on the genealogical lines of those who make this supplementary help possible.
. . . .
Quorum Funds–Quorum funds must be carefully safeguarded. Receipts and disbursements should be properly and promptly entered in the books of the quorums. Approval of every expenditure should be shown on the quorum records. The following procedure, approved by the general priesthood councils of the Church, should be observed by quorum officers and members.
Quorum funds should be conscientiously expended for the purposes for which the funds are collected, such as the maintenance of the central office (in the case of the seventy), missionary support, help for the needy, contributions to the Church Welfare Plan or for general quorum support.
Quorum presidencies are the authorized receivers and custodians of all quorum funds. All proposed expenditures, before being made, should be presented to the quorum for approval. Withdrawals, properly authorized, should be made by checks signed by the president and secretary of the quorum, or by the finance committee, if one has been appointed. All funds collected for special purposes, and also the quorum allotment for the Welfare Plan, may be disbursed as above. Before quorum help is given missionaries or members in need, consultation should be had with the bishop or ward welfare committee concerning each case, to determine the worthiness of the case and to avoid duplication of effort. Extraordinary or large disbursements, such as loans, investments, etc., should be made only after consultation with the stake presidency. Special care shouild be taken to secure properly any loans made by suitable collateral or reliable endorsement. Before making any loan or investment or any appropriation of funds, careful consideration of the quorum presidency and authorization of the quorum members should be received. All quorum funds should be deposited in properly safeguarded banks. The First Presidency has created a non-profit organization known as the ‘Cooperative Security Corporation’ in order to legalize business transactions in the Church Welfare Plan. If desired, quorum funds may be deposited with this corporation, and withdrawn at the pleasure of the quorum as above indicated.”
(Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 31-57)
Sep.: Ward Teaching.
“System of Ward Teaching–Ward teaching is the method by which the bishopric has personal and frequent contact with the members of his ward. There is no other way by which contact with all of the members of the Church is maintained.
It is the frequent personal contact by ward teachers that is important. Every family should be visited regularly each month.
Organization–In order that the work of teaching may be performed systematically and thoroughly, the teaching corps should be well organized. A sufficient number of ward teachers should be appointed so that each pair of teachers will not have more than six or eight families to visit. The ward should be districted in the most convenient way to permit each pair of teachers to visit the families under their direction with the least loss of time in going from house to house. The following is suggested as an effective organization:
First: The bishopric, or a member thereof, as general supervisors.
Second: A ward chairman with special assignment and responsibility of supervision under the direction of the bishopric.
Third: The chairman of the Church service committee of each Melchizedek Priesthood quorum or group, with the responsibility of taking to the members of quorums or groups such advice or instruction as the ward committee may see they need, and to check the activities of the teachers in the quorum or group.
Fourth: The chairman of Aaronic Priesthood committee, with the responsibility of keeping the ward teaching committee in close touch with the members of the Aaronic Priesthood who are assigned to do, or should be doing, ward teaching.
Fifth: Appointment of district presidents or supervisors to direct the work of teachers in several districts.
To further develop and improve the program of ward teaching, a stake committee might also be appointed, this committee to be composed of the chairman of each ward committee (not the member of the bishopric) and a general chairman appointed by the stake presidency to be in charge of the committee. This committee could meet monthly at the time of the stake priesthood meeting and upon separation after the opening exercises go into its own department and consider problems pertinent to ward teaching. This program might include reports from each ward chairman as to difficulties, successes, methods of teaching, and other relevant matters. The department could also function as a training school for new ward chairmen who could be given the benefit of the experience of other members of the group.
Selection of Ward Teachers–The ordained priests and teachers are specifically charged with the responsibility of ward teaching, under the direction of the bishopric, and every opportunity should be given them to perform this important duty, Doc. and Cov. Sec. 20:46-55; but members of the Melchizedek Priesthood may be called by the bishopric to this service. Excellent success has been had by assigning supervision of some phases of the work fo the priests’ and teachers’ quorums.
In the selection of ward teachers the bishopric should have personal talks with them to learn whether they are willing to accept and fulfil this responsibility. Those selected should be of exemplary habits and character, possessed of some knowledge of, and faith in the gospel and be imbued with love and consideration for their fellowmen. They should have tact, or develop it. They should be pleasing and agreeable in manner, and neat in appearance. They should cultivate thoroughness, and seek to obtain the influence of the Holy Spirit by prayer and observance of the commandments of the Lord. They should not unduly pry into personal matters, nor be too aggressive in making inquiries. Matters of a private or personal nature should be developed naturally and without pressure from the teacher.
Instructing Ward Teachers–Before teachers are sent out to labor among the peoplek, as well as thereafter, they should be thoroughly instructed in the duties of ward teaching, the necessity of holding confidences sacred, and how and what to teach. Members of the priesthood might properly be appointed to discuss some phase of ward teaching each week in the priesthood meeting, for not to exceed five minutes.
Subjects which may properly be stressed at this time are: monthly visits to every family; starting visits early in the month; preparation of the monthly topic; encouraging prayer by teachers before starting out; making visits at times convenient to the various families; visits to be brief, except in cases where special instructions or settlement of difficulties are necesary; confining conversation to the subject assigned; encouraging prayer by the family and individuals; inviting all to attend meetings; avoiding criticism or gossip of others; leaving a blessing in every home, or cards or notes for families who are away when the visit is made, inviting them to meetings. These and other important suggestions could be properly discussed in the weekly ward priesthood meeting.
Monthly Topics–Monthly topics are prepared by the Presiding Bishopric for the benefit of teachers, and may be secured by application to the stake presidency. They will be supplied in ample quantities to provide each teacher with a copy. It is not intended that these monthly messages will be left in the homes of members. They are to aid the teacher in preparing himself for the monthly visit, and experience demonstrates that more effective teaching is done when the message is presented by the teachers, in connection with other business which the bishopric may assign. The topic could properly be considered at the ward teachers’ monthly report meeting, prior to the beginning of the month for which the message is intended.
. . . .
What Constitutes a Visit–To accomlish the objective contemplated by ward teaching, actual visits in the home are essential. No substitute for such visits is permissible and the actual personal visit in the home is the only basis upon which credit for ward teaching will be given, except when a family is quarantined on account of contagious disease. Any personal contact with a member of the family under these conditions, during which the teacher fulfils his responsibility as fully as possible, may be counted as a visit. Telephone conversations, meetings on the street, conversations in Church or at socials are not to be counted as ward teaching, nor will any number of calls at a home when people are absent receive credit as a visit. Families inaccessible for any reason are not to be counted as visited, unless a visit has actually been made. The only way to actually do ward teaching is to enter the homes of the people and get close to them with a pleasant attitude and interesting message.
The essence of this ruling is that in listing the number of families visited during the month, only the actual number of homes entered by the teachers during which the purposes of ward teaching are fulfilled shall be counted as visits.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 67-72)
Sep.: Missionary farewells during sacrament meeting.
“It has become the custom to hold missionary farewells at the sacrament meeting hour. It would be much better if they could be conducted on other days or nights, rather than at the sacrament service. If, however, the sacrament service is used for missionary farewells, nothing should be permitted to enter into the programs which would in any degree detract from the sacredness of the meeting. Readings and songs which tend to create amusement or levity are entirely out of place at these services and should be avoided.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 74)
Sep.: Administration of the Sacrament.
“In the administration of the sacrament, it is important to have the brethren who administer the ordinance clean their hands before beginning. This may be done either by the use of a wash basin in another room before the meeting commences, or by the use of finger bowls and napkins at the sacrament table. Sufficient bread and water should be provided to serve all present. The bread should be in medium slices and in breaking the bread, it should be in fair-sized pieces. White bread should be used and the crust removed. So far as practicable, a large surplus of broken bread should be avoided. Whatever bread remains should be eaten and not wasted. It could properly be turned over to someone who will use it for food. Those who are appointed to pronounce the blessings on the bread and water should be instructed to speak clearly and distinctly so as to be heard by all present.
The members of the Aaronic Priesthood who are called to pass the sacrament should offer the vessels to members of the congregation, who will receive them with their left, partake of the emblems with the right hand, and pass the plates or trays to the next party, who will follow the same procedure. This is in harmony with the established custom in the administration of this ordinance. With the usual seating arrangement in ward chapels, it is impossible for the members of the priesthood called to assist in the passing of the sacrament to serve each individual personally. The spiritual attitude of the individual and his worthiness to partake of the sacrament should be stressed, rather than any set form.
In passing the sacrament to those on the stand, where there are several seated, it is preferable to have two deacons come to the middle of the stand and then pass the emblems in either direction.
Wherever possible priests should be appointed to administer the sacrament as an encouragement to them in their calling.
. . . .
In the administration of the sacrament, while it is very desirable that the clothing and the general appearance of those who administer and pass it should be neat, clean and appropriate, it is not desirable to require such uniformity in dress and action as to smack of formalism. Though white shirts and dark ties for the young men are proper, it should not be required that all be exactly alike in dress and general appearance. Proper encouragement can and should be given to them to be neat, clean, and appropriately dressed. Furthermore they should not be required to assume any particular posture or action while passing the sacrament, such as carrying the left hand behind the back of maintaining stiffness in walking or any tendency toward military order in action.
The passing of the scarament should be quite natural and unobtrusive. Certainly the sacredness of this and every other ordinance justifies the greatest care and preparation to insure order, appropriateness and reverence for that which the ordinance typifies without having the performance detract from the thought and purpose.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 77-78)
Sep.: Paper sacrament cups.
“Sanitary paper sacrament cups are available at the Deseret Book Company, 44 East South Temple, Salt Lake City. These cups will fit the rectangular trays now in use and are made with reinforced rim around the top which makes them durable and easy to handle. Because of their utility and convenience they are especially desirable. The price in 5,000 lots, is $1.90 per thousand postpaid.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 78)
Sep.: Monthly meeting of bishopric and ward officers.
“A monthly meeting of the bishopric and ward officers will prove to be very profitable. Such a meeting affords opportunity to hear reports, discuss problems and give instructions for the improvement of ward work. It may be advantageous to have the superintendencies and presidencies of the auxiliary organizations meet separately with the bishopric for an hour in an executive session, and then continue the meeting for an additional period with the teachers joining with the heads of organizations, or, the various organizations could separate for department work after a brief interview with the bishopric.
During the meeting, careful inquiry should be made by the bishopric of the work being accomplished and of problems that have arisen; the needs of the organizations for teachers or teaching equipment; presentation of proposed programs or activities for which funds from the budget may be required; and a general survey conducted of each department’s operations. By close observation by the member, or members, of the bishopric assigned to supervise organization work, ample material will be found to assure profitable monthly meetings of ward officers.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 80-81)
Sep.: 2 year course for young men to become 70s.
“The First Presidency, the Council of the Twelve, and the First Council of the Seventy have decided upon a plan whereby young men who are not yet twenty-one years of age will be required to take two years’ course of study as elders to prepare themselves for ordination to the office of seventy and for service in the ministry. Young men twenty-one years or over, who are properly recommended, may be ordained seventies without taking this course of study. In the meantime missionaries younger than twenty-one years of age should serve in the missions as elders. This applies not only to brethren who are preparing to go into the mission field, but also those who may be selected for local missionary service.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 113)
Sep.: Ordaining persons with physical defects.
“Physical defects should not ordinarily bar a person from receiving the priesthood, provided he is mentally alert, capable of being instructed, and able to understand the duties and responsibilities that pertain to the priesthood. An individual unable to walk would, naturally, be unable to perform priesthood assignments, but it is possible that he could be brought to the meetinghouse to attend quorum meetings and receive the instructions and lessons that are given. Those suffering from physical handicaps or infirmities should receive every encouragement possible and be given such opportunities for training and development as their conditions permit.
Persons who are mentally deficient should not be ordained to the priesthood. The same rule applies here as in the case of baptisms.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 114)
Sep.: No 8-day rule for infant blessings.
“If for justifiable reasons, parents are not able to bring children to fast meeting, they may be blessed at home under the direction of the bishopric, and the ward clerk shouild not fail to make the proper record. This practice should be permitted only under exceptional circumstances. If an infant is critically ill, it may be blessed and the proper information reported to the ward clerk for entry in the Ward Record of Members.” [Prior GHI spoke of infants at least 8 days old.] (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 116)
Sep.: Father may hold child regardless of his priesthood.
“The question is sometimes asked whether it is proper for a father who has been ordained to the Aaronic Priesthood only to occupy a position in the circle when his own baby is being blessed in the fast meeting. Also in blessing children whether it is proper to give them the full name or merely the given name.
In a meeting of the Council of the Twelve held February 1, 1940, it was the decision of the Council that a father may hold his child when it is being blessed, regardless of the office he holds in the priesthood, and it makes no difference whether the whole name or only the given name is mentioned in the blessing of a child.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 116)
Sep.: Priests should be given opportunity to baptize.
“One of the functions of the priests’ office is to baptize and the performing of this ordinance could well be made an activity of the Aaronic Priesthood, and all worthy young men who hold this office given an opportunity to do some baptizing.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 118)
Sep.: Baptizing for living in temples discouraged.
“Reports received at the office of the First Presidency indicate that there is an increasing practice in some districts of baptizing and confirming children and adults in Temples even where baptism fonts are conveniently accessible.
This matter was recently considered by members of the First Presidency and Council of the Twelve, and after due deliberation it was unanimously decided to confirm a former ruling that baptisms for the living should not be performed in any Temples where there is a convenient place for baptisms outside of the Temple, and that Temple fonts, excepting in cases of real necessity, be used only for the purpose of baptizing for the dead.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 118)
Sep.: Baptism: Waders–Hip Boots–Bathtubs.
“It is improper for those who are appointed to perform baptisms to use waders or hip boots to avoid wetting the clothing or to keep the water from coming in contact with the body.
Those who officiate in this sacred ordinance should be dressed in white clothing. If there are a number to be baptized and the water is cold, several may be appointed to officiate so that none will become unnecessarily chilled.
Children shouild not be baptized in bathtubs. The ordinance of baptism requires that the one officiating shall go down into the water with the candidate to be baptized.
The wearing of bathing caps by women who are to be baptized should not be permitted.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 119)
Sep.: Baptizing the mentally deficient.
“Those who are mentally deficient do not need to be baptized, no matter what their age may be. They are not in a position to understand or capable of repentance and, therefore, cannot be held accountable. Should they ever become mentally responsible, the ordinances of the gospel may then be administered.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 119)
Sep.: Dedicating water for baptisms.
“The dedicating of water by prayers for baptism is not a part of the baptismal ordinance or ceremony, and is, therefore, not necessary. Stake presidencies and ward bishoprics should instruct those who have charge of baptismal services of the proper procedure to be followed.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 119)
Sep.: Form for confirmation.
“It is not necessary in confirming members to give lengthy blessings. The essential features of the blessing are to confirm the members and bestow the Holy Ghost upon them, for example–(calling the person by name) In the name of Jesus Christ and by the authority of the Holy Priesthood, we lay our hands upon your head and confirm you a member of the Church of Jesus Christ of Latter-day Saints, and say unto you, receive the Holy Ghost.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 120)
Sep.: Who may perform civil marriages?
“Bishops of wards and presidents of stakes are the only ones authorized to perform marriage ceremonies outside of the Temple. In the absence or disability of one of these, his counselor, who under the circumstances is the acting presiding authority, may officiate. Couples who marry outside of the Temple should be informed of this rule and asked as far as possible not to request exceptions to it. However, when circumstances seem to justify a marriage ceremony being performed by someone other than the president of a stake or the bishop of a ward, permission to perform such a marriage must be obtained from the Presidency of the Church. The elder who is to perform the ceremony should send with his request the written approval of the bishop of his ward. No bishop should aprove the application of any elder to perform a marriage to whom he would not give a recommend to the Temple. If the application is approved and permission given to an elder of the Church to perform a marriage, it applies only to the one occasion for which the approval was given. Presidents of stakes and bishops of wards do not have the right to delegate this authority.
Presidents of independent branches must secure permission to perform marriage ceremonies in the same manner as other persons who are not bishops or stake presidents.” [Note that this changes the earlier GHI policy, which allowed stake presidents and bishops to grant authority, on a case-by-case basis, to any Melchizedek Priesthood holder.] (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 120-121)
Sep.: Chapels not to be used for wedding ceremonies.
“Occasionally young couples who for various reasons either do not wish or cannot go to the Temple to be properly married express the desire to have an elaborate ‘Church Wedding,’ and wish to hold such in ward chapels. This practice should be discontinued.
Parents, stake, and ward officers should use their utmost endeavor to influence young men and women so to live as to be worthy to be married in the Temple. It is a privilege and a blessing to have the wedding ceremony cnsumated in the House of the Lord. The so-called ‘Church Wedding,’ however elaborate is, after all, merely a civil ceremony, and cannot in any manner take the place of the proper form of marriage.
Though the use of chapels for these civil marriage ceremonies is discouraged, it should be understood that there is no objection to the holding of wedding receptios in recreation halls as has been the practice on occasions heretofore.
If the couple holding such reception cannot go to the Temple, and desires the ceremony to be performed just prior to the reception, permission may be granted to have a simple service held either in the recreation hall or lounge adjoining.
In all civil marriages Latter-day Saint couples should be admonished to have either the bishop of the ward or the president of the stake perform the ceremony.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 121)
Sep.: Preparing young people for temple marriage.
“Many young people decide to marry who have neglected the preparation necessary to justify the issuance of Temple recommends by bishops. Such a situation is unfortunate and can be prevented. It is, of course, primarily the responsibility of parents to teach their sons and daughters the importance and sanctity of the marriage covenant. Bishops may also give instructions on this subject from time to time in sacrament meetings and, at reasonable intervals, speak personally, if possible, to every young man and woman prior to the time they become engaged, and particularly to those who may be careless and negligent, in order that all shall be informed of the necessary preparation for Temple marriage. Attention may be directed, in a careful way, to the covenants they will be required to take upon themselves in going through the Temple and that they must evidence a willingness to observe the commandments of the Lord and attend their meetings so as to be worthy to receive the blessings desired.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 123)
Sep.: Sealings after civil marriages.
“Permission may be granted to couples who have been married by civil law to have their marriages solemnized in the Temple, at such time as local authorities feel assured of their personal purity and worthiness and of the genuineness of their desire for the blessings of the House of the Lord.
Couples who have associated together illicitly should not be recommended to the Temple until they have satisfied their bishops that they have thoroughly repented, and have shown their repentance by living righteously for a prolonged period of time. Mere sorrow is not repentance. It is urged that the desirability of Temple marriages be continually emphasized.
Marriages in the Temple following civil ceremonies are sealing only, and should not be reported as Temple marriages. A Temple marriage is one in which the parties enter into the marriage relationship for the first time.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 123-124)
Sep.: Dissolution of Temple Marriages.
“The Church has no authority to grant civil divorces. That is a concern of the State. The Church, however, may dissolve that part of a marriage for time and eternity which pertains to the life after this. The power to ‘bind on earth and in heaven’ is power also to ‘loose on earth and in heaven.’ Each request to have an eternal marriage annulled, must come before the president of the Church for action.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 124)
Sep.: Undue publicity of temple garment should be avoided
“It is the duty of all persons who have been through the Temple to see that the garment is not subjected to undue publicity, and to unite in an earnest effort to re-establish [what does this mean?] and to maintain the reverence it merits.
To this end it is recommended that leading stake and ward officers discreetly dissuade all members of the Church from even asking for ‘L.D.S. garments’ when purchasing from mercantile institutions, and from buying garments that have been unauthoritatively marked. Authorized manufacturers and distributors of the garment will be requested not to advertise or openly to display the garments, but to keep them in boxes or other closed retainers. A request by the purchaser for ‘garments of the authorized pattern’ is all the designation necessary.
The marks should never be placed on garments except by one who is entitled to wear them. Where garments are marked before being sold, the marking must have been done by one officially authorized.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 124-125)
Sep.: Who should request administration to the sick?
“Administration should be made at the request of the sufferer or someone vitally concerned, so that it may be done in answer to faith. One of the elders called in should pour oil on the crown of the head and anoint the sick person and while anointing pray to the Father in the name of Jesus Christ for the restoration of the health of the sick brother or sister, but he should not seal the anointing. Oil for this anointing should be pure olive oil which has been consecrated for the purpose. Giving consecrated oil internally is not a part of the administration and should not be done.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 125)
Sep.: Sealing the anointing.
“Two or more elders shall lay their hands on the head of the sick person, after he or she has been anointed, and one of these elders shall be voice in the sealing of the anointing. After sealing the anointing, the one speaking may add such blessing upon the head of the sick person as the Spirit of the Lord may dictate, doing all in the name of Jesus Christ and by virtue of the Holy Priesthood. It is permissible, if the Spirit of the Lord should indicate that it should be done, for the brethren to kneel in prayer before the administration, but this is not an essential part of the ordinance of administering to the sick.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 125)
Sep.: Consecration of oil.
“Olive oil is consecrated before it is used to anoint the sick. A good grade of pure olive oil should be secured, and those holding the Melchizedek Priesthood should set it apart for its holy purposes.
There is no set form for consecrating oil, though it would appear that the consecration is intended for both the anointing and the healing of the sick. The ordinance should be performed under the inspiration of the Holy Spirit, and such words should be used as are consistent with what is being asked for. We should remember that the oil should be consecrated, dedicated and set apart for holy purposes, to be used in the household of faith, for the healing of the sick (or for the anointing of the sick). Both phrases may be used with propriety. It should be remembered, however, that it is the prayer of faith that saves the sick, and the Lord who raises them up, not the oil, though we are commanded to anoint with oil, in the name of the Lord. Consecrated oil should not be used indiscriminately or comingled with other ointments.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 125-126)
Sep.: Dedication of graves: Now a semi-ordinance?
“[Compare to instructions in earlier GHI.] The graveside prayer should include thanksgiving for the safe commital of the body to earth and reverent acknowledgement that it shall come forth, reanimated by the immortal spirit to which it once gave tenancy, at a time appointed for its resurrection. The grave may be designated as the resting place of the body of the deceased. Any suitable person may offer this closing prayer, whether he be a bearer of the priesthood or not; though, naturally, if the service has been conducted by men ordained to the priesthood, one of them would be chosen to thus officiate at the grave.
It is not advised, however, that one so ministering should use words to the effect that he is officiating by virtue of any power or authority pertaining to the Holy Priesthood, nor that by any such authority or power he dedicates the grave. He is acting as the leader in prayer in behalf of relatives and friends there assembled.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 127-128)
Sep.: Qualifications for patriarchal blessing recommend.
“For a member of a ward to obtain a patriarchal blessing from a stake patriarch, he must have a recommend signed by his bishop certifying to his worthiness.
The same qualifications necessary to receive a recommend to the Temple are required to receive a recommend for a patriarchal blessing.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 128)
Sep.: Temple Recommends.
“How And To Whom Recommends Are To Be Issued–Every Church member eight years of age and over requires a recommend to enter the Temple.
Temple recommends are to be issued in triplicate–the originals to be sent to the Temple, the duplicates given to the applicants, and the triplicates to remain in the recommend books for the bishops’ records. The original copies of the recommends should either be mailed or be delivered personally to the Temple by the bishops and are not to be given to the persons in whose favor they are issued. The duplicate copies will identify members when they arrive at the Temple.
A bishop should not issue a recommend to any person who has not been a member of record of his ward for at least one year, except upon receipt of a letter written by the bishop of the ward, president of the branch, or president of the mission of which the applicant was a member during the year immediately preceding the date of application for a recommend, stating that the person requesting a recommend is worthy to enjoy the privileges of the Temple. But a bishop, branch or mission president will not certify to another bishop, branch president or mission president as to the worthiness of any person to receive a Temple recommend, unless the person has been a member of record of his ward, branch, or mission for at least one year, and is otherwise considered worthy.
No person should be given a recommend to the Temple who does not uphold the General Authorities of the Church; who is not an honest tithepayer or who does not undertake to become an honest tithepayer, as distinguised from a part tithepayer or a token payer; who does not either observe the Word of Wisdom or express a willingness to undertake to observe the Word of Wisdom; and who is not otherwise fully worthy by believing in and living the Gospel. Young people going to the Temple to receive their own endowments should agree to wear the garment properly before receiving a recommend.
Temple recommends, properly signed, may be issued by bishops and presidents of Independent branches to members of record who meet the foregoing requirements, to receive ordinances for themselves or for the dead. When a member wishes to visit several Temples during the year, a recommend to each Temple will be required.
Applicant’s Statement–Space is provided on the back of the Temple recommend for the applicant to state his qualifications and Church standing. The statement is to be filled in and signed personally by the applicant. Recommends will not be accepted at the Temple if the Statements are not filled in and signed when presented. The applicant must sign all three copies of the recommend.
When recommends are issued to persons who have not paid tithing or who have not kept the Word of Wisdom, or who have not observed any of the other requirements listed in the various items of the Statement, the bishop should carefuly point out that the promise contained in item VI of the Statement will require that they amend their lives in the ways in which they fall short, and he will render such aid as may be possible to help such persons in their efforts to live righteously; provided, however, no one who cannot honestly make the affirmations contained in items numbered I and II on the Statement shall receive a recommend to the Temple. In no case will a recommend be given to an applicant merely because he has had a recommend before; each applicant must show his worthiness for a recommend each time he applies therefor.
To safeguard bishops and presidents of Temples, and to provide shorter periods when those who enjoy the privileges of the Temple may be interviewed by their bishops, recommends will expire June 30 and December 31 of each year. Church members will therefore be required to make application each six months for recommends. Any person becoming unworthy during the period shall have his recommend immediatly revoked.
Statement of President Brigham Young on Temple Recommends–‘These men and women whom you recommend must be individuals who pay their tithing from year to year; who pray in their families, and do not speak against the authorities of the Church and kingdom of God; not steal; nor lie; nor interfere with their neighbors’ things; nor their neighbors’ wives or husbands, who attend strictly to meetings and prayer meetings, and those who pay due respect to their presiding officers, and bishops and those who do not swear.’
(Taken from Journal History May 19, 1856, Page 1. From a letter of instructions from President Young to bishops, in regard to Temple work.)
Statement of President Lorenzo Snow on Tithing and Temple Recommends–
Teach the children to pay tithing, so that it may be perpetually observed.
If we observe this law, no matter what our enemies may do, the Lord will preserve us.
Because we are sons and daughters He loves us, and He has forgiven our forgetfulness of this holy law in the past, but He will not forgive you and me any longer. I say it in the name of the Lord. He will not forgive this people any longer. Should we continue in this dilatory way of paying tithing we will be scattered just as the people in Jackson County were. This is true as God is true.
The Lord has blessed us wonderfully and preserved us in the land, and yet we have refused to pay our honest debt to Him.
A great many people have not paid one cent of tithing, and yet they have gone into the Temples of the Lord. (Then speaking to the officers of the stakes and wards, he said): How do you feel when you give a recommend to a person to go into our Temples who pays no tithing, who only pays half a tithing? How will you feel after this? You will feel that you are taking a sacred responsibility in doing that which God does not approve. He has said that the man who fails to pay his tithing shall have no place among the people of God. Yet here are these Temples, erected by the sacrifice of the poor, and to give recommends to parties who pay little or no tithing, how can you feel to take this responsibility? I could not.
Special Cases–Recommends may be given to wives of members of the Church who have not had their own endowments only if husbands are absolutely willing that the endowments should be given to their wives. Before such recommends are issued presidents of stakes will be expected to personally interview husbands in order to assure themselves that the husbands have no objection to the endowments being given to their wives. Husbands must express their willingness and consent in writing, and this written consent is to be attached to the Temple recommend, which must be signed by the bishop of the ward and the president of the stake, or, in the case of people living in the missions, by the president of the branch and the president of the mission. Recommends will not be accepted at the Temple for these special cases unless the letters of consent accompany them. Women should not be urged nor requested to take advantage of this rule. It is a privilege to be granted those who have proved themselves worthy and are desirous of receiving these blessings.
Under no circumstances is a recommend to the Temple to be issued to a wife whose husband is not a member of the Church. Experience has shown that the results of giving endowments to women whose husbands are not members of the Church have led to regrettable and unfortunate conditions.
Witnessing Marriages or Viewing Interior of Temples–Do not issue recommends for witnessing Temple marriages, or for the purpose of being shown through a Temple, to children or adults who have not received their own endowments.
Adoptions–Living children should be adopted through legal proceedings of an established court before being sealed to adopted parents by Temple ceremony. This rule applies irrespective of age. Parents who desire to adopt children should indicate a willingness to make the adopted children legal heirs to property on a par with their natural children. Legal adoption papers should be shown to the Temple presidency at the time the request for adoption of children is made.
Name and Status–One person only should be named on a recommend.
. . . .
Bishops should make sure that in the case of a divorced person being recommended for Temple marriage, a final divorce decree has been secured; and if the individual was married in the Temple previously that a Temple divorce [!] has been granted in the case of a woman. However, a man married in the Temple who has had a civil but not a Temple divorce may be recommended for Temple marriage without first having the previous sealing annulled.
. . . .
Certification–the written signatures of the bishop or branch president and the stake president are required.
In the absence of a bishop or stake president, a counselor may sign the recommend as First or Second Counselor. (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 129-134)
Sep.: Procedure for interviewing & calling missionaries.
“How Recommended–To be Interviewed–It is the duty of ward bishoprics to recommend faithful men and women for appointment to the various missions of the Church. Forms for this purpose may be obtained from the office of the First Presidency. Each recommend for a mission must be accompanied by a doctor’s examination report, indicating that the person suggested for this service is physically fit. Bishops will assure themselves that the candidates are financially able to maintain themselves, or to be maintained during the period of their service abroad. Stake presidencies, who are required to endorse applications, should also inquire about these conditions.
At the General Priesthood meeting held in the Salt Lake Tabernacle, Saturday, October 8, 1938, the attention of presiding officers in stakes and wards was directed to the necessity of a more careful inquiry being made into the worthiness and ability of young men and young women recommended to represent the Church in the mission field. Announcement was then made that, complementary to the investigations conducted by local authorities, members of the Council of the Twelve or the First Council of the Seventy would be instructed to interview personally all prospective missionaries.
In keeping with these instructions, it will be necessary for stake presidencies to have in attendance at quarterly conferences those who may in the near future be recommended as missionaries. The representatives of the General Authorities in attendance at the conferences will then arrange for a convenient time at which the persons thus chosen may be given private interviews.
It should be clearly and distinctly understood, however, that these consultations will in no way lessen the responsibility of bishops and stake presidents in choosing and recommending worthy individuals for missionary service, and neither bishops nor stake presidents will be justified in yielding to the importunities of parents by referring questionable cases to the visiting officials.
All those who are present at stake conferences to meet with members of the General Authorities must have been previously interviewed by both their bishops and stake presidents.
One of the principal purposes of these special consultations is to determine the fitness and adaptability of the missionaries for particular fields of service. Of course, the visiting brethren will also check on the worthiness or unworthiness of those who come before them.
No announcement whatever should be made as to who are invited to the quarterly conferences for these interviews. The reason for this is apparent. It does not follow that missionary calls will be sent to all who receive invitations.
When missionary recommendations are received at the office of the First Presidency they should bear evidence that one of the General Authorities has confirmed the judgment of local officers as to the missionaries’ worthiness and ability to represent the Church in the mission field. Failure on the part of bishops and stake presidents to have missionaries interviewed by one of the General Authorities may result in unnecessary delays. Only under exceptional conditions should prospective missionaries be sent to the Church offices in Salt Lake City to be interviewed.
Young men who are not 21 years of age are required to take a two years’ course of study as elders to prepare themselves for the office of seventy and for service in the ministry. Young men 21 years of age, or over, who are properly recommended may be ordained seventies without taking this course of study. Missionaries under 21 years of age should serve as elders. This applies to local missionary service, as well as to the missions outside of the organized stakes. Young men should be 20 years of age and young women 21 years before being recommended for missionary service.
Missionaries are required to spend a specified period in the missionary home prior to their departure. The time for reporting at the missionary home will be indicated when missionary calls are sent to those who have been selected. Missionaries will be expected to maintain themselves from the time they enter the missionary home until released from their fields of labor. Any expenses incurred for hospitalization, medical or surgical services while in the missionary home are to be paid by the missionaries or those from whom they obtain their support. Missionaries are also required to pay transportation to the missions to which they have been assigned, when the cost is not in excess of $100.00. Transportation costs in excess of $100.00 are paid by the Church, as is also transportation home, when the missionary is duly and honorably released.
Short-term missionaries whose services in the mission field are usually limited to approximately six months are expected to pay their own transportation to and from the mission.
Stake presidencies and ward bishoprics are urged to see that missionary classes are functioning in all wards, so that young men and young women 18 and 19 years of age and over may have opportunity to study the principles of the gospel, prior to their being recommended for missionary service.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 134-136)
Sep.: Stake Missions.
“Every stake should maintain a Stake Mission, organized much after the foreign missions, except that the missionaries usually would be asked to devote only a part of their time to the work–not less than two evenings a week. The general organization and procedure of the Stake Missions are set forth as follows:
That the objective of this movement is to do missionary work within the stakes of Zion.
That a mission be organized in each stake of Zion and that the general supervision thereof be given to the First Council of the Seventy.
That the First Council of the Seventy operate directly through the presidencies of stakes.
That the immediate charge of the mission shall be given to a mission president who should preferably be a seventy but may be a high priest. In case the most desirable man for this position be an elder, he must first be ordained a seventy before appointment. The mission presidents shall be recommended by the stake presidency, after consultation with the local council or councils of seventy and approved by the First Council.
That the missionaries to be employed preferably be seventies but that high priests and women may be called to serve. Also that prospective missionaries who are taking missionary training courses be used to give them experience.
That the mission be divided into districts over which district presidents, preferably seventies, be appointed.
That report forms be prepared by the First Council of the Seventy upon which the activities of the missionaries be reported weekly to the mission president who will report to the First Council and to the stake president monthly.
That calls for missionary service be made by the presidents of stakes after consultation with bishops and the local council of seventy upon forms prepared by the First Council. That all missionaries so called be made to understand that the call entails full compliance with all missionary regulations and cheerful and faithful response to all assignments.
The stake mission presidents, after consultation with presidents of stakes, shall be authorized to grant releases to missionaries.
That the further detail of the program be left to the First Council, who will, of course, collaborate with stake presidents, subject, however, to approval of the Council of Twelve Apostles.
Missionaries should be selected with care so that qualified, competent men and women may be recommended and called to this important service for the Church. The brethren and sisters called should have an abiding faith in and an enduring testimony of the gospel, coupled with a yearning desire for the salvation of the souls of mankind.
These brethren and sisters are on missions and, therefore, not subject to local appointments of any kind–neither in the auxiliary organizations, priesthood quorum activities, Church welfare program, nor other Church duties, except with the express permission of the stake president. They must be considered as being absent on missions, as are those who have been sent abroad. They should, however, attend sacrament meetings and priesthood quorum meetings, to get the benefit of the instructions there provided, unless such meetings should interfere with their missionary appointments.
The stake mission should be just as completely separate and apart from all other stake work as are the missions abroad.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 136-137)
Sep.: Concerning missionary farewells.
“When testimonials are held on Sundays in conjunction with the sacrament meeting, the program should be carefully arranged so as to harmonize fully with the spirit of the sacrament meeting and the solemnity of the Sabbath day. Bishops should review all programs before they are publicly announced.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 137-138)
Sep.: Homecoming activities for missionaries.
“When missionaries return after having filled honorable missions, it would be a deserving mark of respect to give them a public reception, or invite them to occupy the time of a sacrament meeting to let them know that their return is as greatly appreciated as was their departure. It is important also that the bishopric should assist missionaries to adjust themselves upon their return. The bishopric may very appropriately invite them to attend their council meeting, learn what particular activity in the ward they prefer to engage in and, if possible, appoint them in accordance with their choice. The bishopric may also consult with them about the kind of employment they desire and endeavor to get them established at home, rather than to have them go elsewhere.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 138)
Sep.: Updated list of transgressions.
The following changes occurred, compared to GHI-1934:
1. “Liquor drinking, durnkennes and bootlegging” was changed to “intemperance.”
2. “Apostasy, opposition to the Church” was changed to “apostasy, opposition to the Church or deliberate disobedience to its regulations.”
(Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 138)
Sep.: Judicial procedures for Plural Marriage.
“As persistent reports are coming to us of activity by a group said to be propagating a false doctrine and illegal practice of polygamous or plural marriage, (the group apparently being composed of avowed or virtual apostates, of persons excommunicated from the Church, and of a few misguided members), we deem it wise again to declare that neither the group nor its activities are in any way connected with the Church, that not only are the activities unauthorized and, therefore, illegal and void, but that they are contrary to the rule of the Church and the will of the Lord as revealed through President Woodruff and adopted by the Church, and that marriages performed by members of this group are false and mock marriages.
It is almost unnecessary to add that the activities of this group are violative of the laws of the land and that certain of the group members seem subject to criminal prosecution.
We desire that this matter shall be fully and directly called to the attention of every Latter-day Saint, that none shall be in ignorance of the falsity of the doctrines or of the illegality of the practices of this group, nor in doubt as to the spiritual falling away of its members and those who follow them, nor unaware of the Church disciplinary measures which must be taken against unrepentant participants in this unrighteous and rebellious activity.
Any Church member belonging to this group or adopting or advocating its doctrines and practices, is not to be considered in good fellowshi in the Church, is not entitled to and should not be granted any of the rights and privileges appertaining to Church members–such as entry into the Temples, the payment of tithes, participation in the activities of the priesthood quorums or of the auxiliary organizations of the Church, or in other ward, stake, or Church activities–and should, unless they truly repent, be immediatly and formally dealt with by excommunication, as directed in the Official Statement.
The great law-abiding, faithful church membership cannot and must not be brought into disrepute, nor their honor and good faith challenged, by a small group of recalcitrant and evilly-led Church members in rebellion.
Each president of stake and each bishop will proceed immediately to correct any situation of the kind described and existing within his jurisdiction. There must be no condoning of or trifling with this rebellious condition which must be brought to an end at once. This is imperative.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 139-140)
Sep.: Objections to personnel in Church courts.
“If either party to a case set for trial in a bishop’s court objects to the personnel of the court, he must present his objections, together with an adequate statement of reasons therfor in writing to the bishop, who will forthwith report the matter to the stake presidency. It is within the power of the stake presidency, if they deem the reason set forth by the objector to be real and sufficient, to transfer the case to some other bishopric within the stake, for hearing and decision. Under direction of the stake presidency, the high council may assume original jurisdiction in such cases, as in any other arising in the wards of the stake.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 146)
Sep.: Procedure in rendering decisions.
“After all the testimony has been heard and recorded, the three members of the [bishop’s] court may consult among themselves and formulate their decision; or if the court desires further time for consideration, the case may be taken under advisement, and the session adjourned to a fixed date. All decisions are made by the presiding officer, then sustained by the members of the court. The sustaining of the decision must be unanimous to make it fully acceptable. [Note the difference from previous GHI, where the sustaining vote of only one of the two counselors rendered it an acceptable decision.] If a unanimous decision cannot be reached, the case must be retried or referred to the stake presidency who will determine as to further procedure.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 147-148)
Sep.: Restoration of priesthood and temple blessings.
“Applications for the restoration of priesthood and Temple blessings to men who have been excommunicated and returned to the Church again by baptism and confirmation should be submitted to the president of the Church. These blessings may be restored upon his authority. In the case of women it is not necessary to submit these cases for the written approval of the president of the Church, but members of the Council of the Twelve, when visiting the stakes, may investigate each case on their own responsibility and restore former blessings upon women who have been reconfirmed members of the Church, having had this authority delegated to them in advance by the president of the Church.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 149)
Sep.: How decisions are rendered in High Council Court.
“After the evidences are heard, and the councilors, accuser and accused have spoken, the president shall give a decision according to the understanding which he shall have of the case, and call upon the twelve councilors to sanction the same by their vote.
But should the remaining councilors, who have not spoken, or any one of them, after hearing the evidences and pleadings impartially, discover an error in the decision of the president, they may manifest it, and the case shall have a rehearing.
And if, after a careful rehearing, any additional light is shown upon the case, the decision shall be altered accordingly.
But in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 151)
Sep.: Procedure in appeal from Bishop’s Court.
“In an appeal from the bishop’s court, there are three modes of procedure:
(1) if the testimony from the lower court is satisfactory to both parties, the council may either affirm, reverse or modify the decision of the bishopric;
(2) if the testimony is objected to by either of the parties, the council may hear the case over again, as if it had never been heard;
(3) if the council shall discover irregularities, or find that new testimony should be adduced, it may remand the case back for rehearing in the bishop’s court.
An appeal may be taken also from a stake high council to the council of the First Presidency, who may review the proceedings, and if there have been irregularities, order a rehearing.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 151)
Sep.: Non-members as witnesses in Church courts.
“It has been and is regarded by the Church authorities as inadvisable generally to bring non-members of the Church before tribunals either in the wards or stakes. If, however, a non-member is considered to be a material witness, the trial body may consider the advisability of securing the evidence of such a witness through a properly arranged interview with the witness, directed by the tribunal. In the event, however, that the testimony is secured at such an interview, great caution should be exercised in accepting it when not generally corroborated by witnesses appearing in due course at the trial.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 152)
Sep.: Liquor dispensers to be denied Church offices.
“Members of the Church who may be employed as salesmen in state liquor stores, or in any other way be engaged in the trafficking of liquor, should not be assigned stake or ward offices. The two positions are incompatible.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, p. 156)
Sep.: Secret organizations.
“Members of the Church are strongly advised not to become identified as members with any organization established for the benefit of any group which is antagonistic to the Church, is oath-bound, or is of such character as would cause members of the Church to lose interest in Church activities or interfere with the performance of their duties. This does not apply to any association that is free from the conditions above-mentioned and that is organized for the commercial or general welfare of its members. The important thing for every Church member to determine very carefully in advance is whether the proposed connection is such as to cause him to lose interest in the Church by the associations to be formed, or to interfere with his duties and activities in the Church. It is felt that there is ample opportunity for all members to devote their time profitably to the various activities of the Church.
On page 135 of Gospel Doctrine, the rule established by President Joseph F. Smith relating to secret organizations may be found. This rule, which was endorsed during his administration, has not be changed nor modified. It is felt that there is an incompatibility between membership in secret lodges and membership in the Church. This is particularly the case where to all intents and purposes the lodge is also a religion. It is felt that it is impossible for a member of the Church to have two religions. The activities of the Church are such that they cannot be properly performed when one is not able to devote his full time to the duties required of him. If the time at one’s disposal is divided between the lodge and the Church it is obvious that neither activity can be fully served, and it usually results in the easier activity being the one that absorbs the time.
As to whether Church members who belong to secret oath-bound organizations shall be ordained to or advanced in the priesthood or given the privileges of the Temple depends upon their standing in the Church. While it is felt that there is no occasion or justification for our people joining or continuing memberships in lodges, if there are members of such lodges who are otherwise faithful in the observance of the commandments of the Lord and are exemplary in their habits, they may be accorded the privileges of the priesthood and the Temple.” (Handbook of Instructions for Stake Presidencies, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 16, 1940, pp. 158-159)