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Prince’s Research Excerpts: LDS General Handbooks – GHI, 1944

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GENERAL HANDBOOK OF INSTRUCTIONS, 1944 (#17).

1944:  Not an official statement of Church doctrine.

“This Handbook is issued for the help and guidance of Church officers in the performance of their duties and in carrying forward the approved procedure of the Church.

Though it covers many items, yet it does not purport to comprehend all matters of Church government, nor is it an official statement of Church doctrine.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 3)

  Stake Patriarchs–Duties and Prerogatives.

“Nature of the Patriarchal Office and Blessings:  The patriarchal office is one of blessing, not of administration.  Patriarchal blessings are the only blessings that patriarchs are specifically ordained and sustained to give.  Patriarchal blessings contemplate an inspired declaration of the lineage of the recipient, and also, where moved upon by the spirit, and inspired and prophetic statement of the life’s mission of the recipient, together with such blessings, cautions, and admonitions as the patriarch may be prompted to give for the accomplishment of such life’s mission, it being always made clear that the realization of all promised blessings is conditions upon faithfulness to the gospel of our Lord, whose servant the patriarch is.

All such blessings are recorded and generally only one such blessing should be adequate for each person’s life.  The sacred nature of the patriarchal blessing must of necessity urge all patriarchas to most earnest solicitation of divine guidance for their prophetic utterances and superior wisdom for cautions and admonitions.

Relation to Administrative Officers:  While under the revelations patriarchs are selected and ordained by members of the Council of the Twelve Apostles, they act in the stakes of Zion under the direct supervision of the presidency of the stake whose privilege and duty it is to supervise their work and to make adequate provision for it to be carried forward in an orderly way.  The patriarch is not a counselor to the people of the stake and the ward as are the presidency of the stake and the bishoprics.  It is the duty of the patriarchs ever to sustain these administrative officers in the policies adopted and the counsels given to the people; and if the patriarchs are solicited for counsel and advice relating to the conduct of members of the Church and decisions to be made in both temporal and spiritual matters, they should refer such persons to the administrative officers whose right it is to give attention to such matters.  Patriarchs, as all others who hold the proper priesthood, may, when requested so to do, give blessings for the healing of the sick, but such blessings for the sick or for the comfort of individuals are of no higher order than, nor are they to be distinguished from, similar blessings given by others who hold the proper priesthood.

Recording Blessings:  All patriarchal blessings, as hereinbefore defined, should be recorded and one copy of the recorded blessing should be given to the recipient, and one copy should be preserved for the record book.  No charge is to be made nor gratuity accepted for the giving or recording of a patriarchal blessing.

The stake patriarch should arrange for adequate stenographic service to record blessings.  If stenographers are available who will furnish the service gratuitously, their services should be accepted as a worthy Church contribution.  If, however, such gratuitous service is not available, the patriarch may arrange for a stenographer to record blessings and for this service a setnographer so employed may submit to the First Presidency of the Church statements of charges, not to exceed $1.00 for each blessing recorded.  If and when such service is continuous monthly bills should be presented.

. . . .

Relationship of Patriarch to the Church:  Patriarchs in the stakes of Zion may solicit counsel as to their duties from the Patriarch to the Church whose office is at the Church headquarters in Salt Lake City and from him they may receive counsel from time to time as conditions may require.

Removal of Stake Patriarch to Another Stake:  In the event a duly ordained stake patriarch moves out of the stake in which he has been sustained into another stake, the president of the stake into which he moves, when advised of the establishment of the patriarch’s membership in one of the wards of the stake, should immediately notify the First Presidency of the Church so that consideration may be given by the First Presidency and the Council of the Twelve to the installation of the patriarch in the stake to which he has moved.  No stake patriarch may give blessings in any stake in which he has not been sustained by the people under the direction of the First Presidency and the Council of the Twelve.

Eligibility for Patriarchal Blessings:  Stake patriarchs may give patriarchal blessings to those only who reside within their respective stakes, and only upon presentation by the applicant of a recommend duly signed and approved by the bishop of the ward, except under the following conditions:

A. Stake patriarchs may give patriarchal blessings to members of organized missions upon the presentation by the applicant of a recommend duly signed and approved by the branch president and the mission president.  In such cases the applicant is to come into the stake for the blessing; the patriarch is not to go into the mission for that purpose.

B. Stake patriarchs are permitted to bless their blood relations wherever they may reside, provided, however, that such relations shall be duly recommended by the bishops of wards and presidents of stakes in which such relations reside.

C. In stakes where patriarchs have died or have become incapacitated or are absent from the stake so that patriarchal blessings from the stake patriarch are not available to members of the stake, in such circumstances and until such time as the services of a patriarch in such stakes may be made available to the members by a new appointment or the return of a patriarch on leave, members of such stakes may, upon proper recommendation of their bishop and the president of their stake, receive patriarchal blessings from a stake patriarch in an adjacent stake to whom they shall have been recommended.  In such cases the applicant is to go into the patriarch’s stake for the blessing; the patriarch is not to leave his own stake and go into another stake for such purpose.

Special Instructions:  During the existence of the war, men in the Service who have received recommendations for patriarchal blessings, signed by their bishops and stake presidents, and who are unable to obtain the opportunity to return to the stake in which they live to receive such blessings from the stake patriarch, shouild present their recommends to the president of the stake in which they are spending their furlough, who, having satisfied himself of their present worthiness, should endorse the recommends; whereupon, the bearer thereof may receive his blessing from the patriarch in the stake in which he happens to spend his brief furlough.  Patriarchs giving blessings under these conditions should do so in the spirit of utmost humility and after diligent prayer to the Lord that He will guide and direct them in what they shall say.

Whenever a new stake patriarch is ordained and sustained, the stake presidency should review these instructions carefully with him so that he may be fully informed of his duties and prerogatives and proceed in harmony therewith.  Certificates of ordination for patriarchs will be furnished by The First Presidency.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, pp. 14-17)

  Assistants to 12 may ordain bishops.

“Bishops are to be ordained and set apart by members of the First Presidency, Council of the Twelve, and Assistants to the Council of the Twelve.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 18)

  Instructions regarding full-time missionaries.

“How Recommended:  It is the duty of ward bishoprics to recommend faithful men and women to the First Presidency for missionary service.  Bishops should be sure that prospective missionaries are physically fit.  Extensive walking, irregular living conditions, excietment and unusual mental and physical strain almost invariably result in accentuating physical weaknesses and impairments.  Disability in the mission field is expensive and often results in embarrassment and injustice to the missionary, mission companions and the Church.

The prospective missionary should be given the ‘Missionary Medical Examination,’ blank to be completed by a competent doctor and then returned to the bishop.  It is the duty of the bishop to carefully look over the blank, and if he feels that the prospective missionary is physically fit, morally worthy and financially able to do missionary service; then he should complete the blank ‘Missionary Recommendation’ and send both blanks with the prospective missionary to the stake president for interview and endorsement.

To Be Interviewed:  It is the duty of the stake president, or a counselor he may authorize, to personally interview the prospective missionary and to make sure that he is physically fit, morally worthy and financially able to do missionary service.  It is suggested that either the stake president or one of his counselors privately interview the prospective missionary.  Young men and women will usually confide in one person when they will not in three.  The stake president should retain in his possession the Missionary Recommendation blank and the Missionary Medical Examination blank, and at the next quarterly stake conference both blanks should be handed to the visiting General Authority at the time the prospective missionary is presented for personal interview.

The visiting General Authority will personally interview the prospective missionary and hand the completed blanks together with his ‘Report of Interview’ to the First Presidency.

No announcement whatever should be made as to who are to be invited to the quarterly conference for an interview.  The reason for this is apparent.  It does not follow that missionary calls will be sent to all who receive invitations to be interviewed.

Under exceptional conditions and only after permission has been granted by the First Presidency should prospective missionaries be sent to the Church Offices in Salt Lake City to be interviewed.

Clothes:  Every missionary should realize that when he undertakes a mission, he goes as a representative of the Church of Jesus Christ of Latter-day Saints and as an ambassador of our Lord.  While so engaged he owes it to the cause he represents, to the people to whom he is sent, and to himself, not only to conduct himself in a manner befittin ghis calling, but also to make his appearance conform to his calling.  He must ever bear in mind that the impression which he makes upon the people to whom he is sent in both his public and private appearances is of vital importance in his presentation of the Gospel message.  In the impression he makes, clothes are an important and sometimes a determining factor.

To secure best results in relation to the foregoing matters and uniform dignity in the clothes of the missionaries, the following regulations have been adopted:

1. SUITS–Hereafter, in the Mission Home and in the mission field, all missionaries should wear dark suits of the following colors only:  Black, dark grey, and dark blue.  Stripe patterns are discouraged.  Coats with pleated backs and partial or full belts are also discouraged.

2. SHOES–Shoes should be black.

3. SHIRTS–Shirts should be all white.

4. TIES–Ties should be modest and harmonious with suits.  Solid, dark colors are preferable.

5. SOCKS–Socks should be black or grey, without bright colors, and of full length.

6. HATS–Felt Hats should be dark in color, black or grey.

7. OVERCOATS–Overcoats, topcoats, and raincoats should also be dark in color, preferably black or dark grey.

8. SUMMER APPAREL–In warm weather, if suits in light weight materials of the above mentioned colors are not obtainable, white or light-colored trousers may be worn.  White shirts and modest and harmonious ties should be used for summer as well as winter.  In excessively hot climates, white thin suits are permissible.

If clothes of the kind specified are not obtainable in the home town of the missionary when he receives his call, the Mission Secretary at the Church Headquarters will, upon request, gladly give information as to the availability of proper attire, prices, etc.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, pp. 22-24)

  Priests may be called to stake missions.

“Since the preaching of the gospel is the duty of the Church, strong and capable men with the missionary spirit should be called to this labor [stake missions].  These men should preverably be seventies, but high priests, elders, and priests may be called.  Women who are qualified to serve may likewise be called to this labor.  It is desired that prospective foreign missionaries serve and gain experience in the stake missions before going into the foreign mission fields.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 25)

  Time of service of stake missionaries.

“The time of service for stake missionaries is approximately two years.  When conditions make it desirable, a missionary may be called for a second or third term.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 26)

  Bishopric EXPECTED to greet congregation at door.

“Bhe bishopric should be at the meetinghouse sufficiently early on the Sabbath day to personally greet and shake hands with the saints who come to attend the sacrament meeting.  This practice creates a good impression; enables the bishopric to become acquainted with the members of the ward; and to inquire of strangers whether they have moved into the ward and, if so, where they reside.  All should be welcomed and made to feel at home.”  [Note the stronger suggestion than earlier editions of GHI.]  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 38)

  Paper sacrament cups intended to be disposable.

[To the 1940 GHI announcement of paper sacrament cups is added the following:]  “It is intended, of course, that paper cups will be used only once.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, pp. 42-43)

  Bishops to encourage fathers to bless own children.

“A father who holds the Melchizedek Priesthood, if he so desires, may, with the consent of the bishop, bless his child, buit he should then return to his seat in the congregation, unless he is requested to remain and assist in the blessing of other children.  Bishops should encourage fathers who hold the Melchizedek Priesthood and are worthy, to come forward and bless their children.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 52)

  Non-member father may hold child during blessing.

“A non-member, or a member who holds only the Aaronic Priesthood or no priesthood at all, who asks permission to do so, may hold his child while it is being blessed by those having proper authority, but he should return to his seat in the congregation after the blessing has been given.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 52)

  Should surname of child be mentioned in blessing?

“In the blessing of children it makes no difference whether the surnames or only the given names are mentioned.  However, when only the given names are mentioned a statement, ‘in connection with the family name of the parents,’ could appropriately be added to give completeness to the blessing.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 52)

  Temple Recommends.

“Who May Issue and Receive Recommends:  Bishops of wards and presidents of independent branches are authorized to issue temple recommends.  Members of dependent branches will obtain them from the bishops of the wards to which the branches are attached.

Every Church member eight years of age or over must have a recommend to enter the temple.  Each person must have his own recommend.  It is not proper, nor acceptable, to issue a joint recommend to a man and his wife.  When a member wishes to visit several temples during the year, a recommend to each temple is required.

The giving of recommends to enter the House of the Lord and participate in the ordinances therein performed is a most serious matter, not a mere formality to get members past the temple entrance.  Bishops should, of course, urge members of their wards to fit themselves by right thinking and living to enter the temple and do temple work, and encourage worthy members to obtain recommends.  Bishops should not, however, persuade all members of their wards to get recommends.  Bishops should always remember that only those who are really worthy members of the Church should be given recommends.  They are not to be issued to persons who do not sustain the General Authorities of the Church; who are not honest tithepayers or who do not undertake to become honest tithepayers, as distinguished from part tithepayers or token payers; who do not observe the Word of Wisdom or express a willingness to undertake to observe the Word of Wisdom; and who are not otherwise fully worthy by believing in and living the gospel.  See also Avoiding Serological Tests.

[From p. 70:  “In order to avoid serological tests, some couples are civilly married in a state not requiring serological tests, who then immediately apply for recommends to one of the temples in Utah for sealing.  An unwillingness to submit to a test raises in itself a question which rather accentuates the need for the test.  Therefore, couples who have been civilly married since the Utah statute went into effect, February 28, 1941, shall not be admitted to the temple to be sealed without their first having passed their serological tests.  Bishops will not issue recommends to any such couples to be sealed in the temple until they have complied with the requirements of the law and present the necessary certificates.”]

Candidates to be Interviewed:  Bishops should interview every applicant for a temple recommend and see that the statement on the back of the recommend form is signed by the applicant in triplicate, that is: the statement on the original copy should be signed; the statement on the duplicate copy which is given to the applicant should be signed; and the statement on the copy retained by the bishops should be signed, so that there will be no mistake as to the actual signature by the applicant.

If a bishop feels that the statement has not bee honestly made and signed, or if, in his opinion, the applicant, for other reasons, is not considered worthy to go to the temple he will, of course, not issue and sign the recommend.  But if, after the applicant has been examined, the bishop is satisfied of his worthiness and the statements have been properly signed, he will sign the three copies of the recommend and send the original and duplicate copies to the stake president.

Stake President’s Responsibility:  Upon receiving the original and duplicate copies of the recommends, the stake president will examine them and determine whether or not he believes the applicant is worthy of the recommend.  In case he has any doubt about the matter, either because he is not acquainted with the applicant or because the statements as signed by the applicant are not satisfactory to him, the stake president will call in the applicant, interview him, and make his own decision as to whether or not the applicant should be given a recommend.  If the stake president decides that the applicant should not be given a recommend, he will return without his signature the original and duplicate copies to the bishop of the ward who issued them, with a statement that he does not approve of the issuing of the recommend.  The three copies of the recommend will then be cancelled.

If the president of the stake decides, after investigation and interview, that the recommend should be issued, he will sign both the original and duplicate copies and return them to the bishop who issued them; or, if convenient to the applicant, he may give him the signed duplicate and return the original to the bishop.  The bishop will thereupon forward the original copy to the temple upon which it is issued and give the duplicate to the applicant, unless he has already received it from the stake president.  It is recommended that the stake president interview each applicant going to the temple for his own endowments.

Record Membership of One Year Required:  A bishop should not issue a recommend to a person who has not been a member of record in 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 or mission president as to the worthiness of a 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.

Exception to Individual Recommend:  The only exception to individual recommends is where groups of children are sent to temples to do baptismal work for the dead.  In these instances, the group form of recommend may be used, but bishops should satisfy themselves that each child recommended is a good child. . . .

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 other requirements listed in the various items of thes tatement, the bishop should carefully point out that the promise contained in item VI 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.  Members who cannot honestly make the affirmations contained in items I and II on the statement shall not receive recommends to the temple.  In no case should a recommend be given to an applicant merely because he has had one before.  Each applicant must show his worthiness for a recommend each time he applies.

Expiration Dates of Recommends:  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 September 30 of each year.  Church members will, therefore, be required to make application each year for recommends.  Any person becoming unworthy during the period shall have his recommend immediately revoked.

Special Cases:  Recommends may be given to wives of members of the Church who have not had their own endowments only if the husbands are absolutely willing that the endowments should be given to their wives.  Before recommends are issued for this purpose, presidents of stakes will be expected to personally interview husbands in order to assure themselves that the husbands have no objections 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.

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 to 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 for endowments 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.  This rule applies specifically to those who are seeking their own endowments.  Women, married to non-members, who had received their endowments before this rule was given, may still be granted the privilege of going through the temple, if they are worthy, notwithstanding their husbands are non-members.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, pp. 63-66)

  MP holder should dedicate graves.

“Graveside Prayer:  This should be a simple, earnest prayer.  There is no set form and the person appointed to offer it may ask for such blessings as the Spirit of the Lord directs.  Usually in such a prayer, expressions are used seeking the protection of the body from molestation until the time of the resurrection when it will again be reanimated by the immortal spirit and come forth in a glorious resurrection to associate with relatives and friends in the life that never ends.  The person appointed to offer the prayer should be a worthy brother holding the Melchizedek Priesthood.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 77)

  Judicial procedures for plural marriages.

“The illegal practice of polygamous or plural marriage is still being taught and encouraged by a group comprised of avowed or virtual apostates, excommunicated persons, and a few misguided members.  This group is in no way connected with the Church.  Its activities are illegal and void and contrary to the order of the Church and the will of the Lord as revealed to President Woodruff and adopted by the Church.  The marriages performed by its leaders are false and mock marriages and in violation of the laws of the land.

Any Church member belonging to this group or adopting or advocating its doctrines and practices, is not to be considered in good fellowship with the Church, is not entitled to and should not be granted any of the rights and privileges accorded Church members–such as admittance to the temples, the payment of tithing, participation in the activities of the priesthood quorums and auxiliary organizations or any other ward, stake or Church movements–and should, unless he truly repents, be immediately and formally excommunicated, 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 persons in rebellion.

Each president of stake and each bishop will proceed immediately to correct any situation of the kind described existing within his jurisdiction.  There must be no condoning of or trifling with this rebellious condition.  It must be brought to an end at once.  This is imperative.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 106)

  Ward teachers to try to resolve disputes.

“Members of the ward should attempt to settle their own difficulties or personal grievances instead of bringing them before the Church.  If this cannot be done, the ward teachers who officiate under the direction of the bishopric should exercise their brotherly ministrations in trying to bring about a reconciliation between the contending parties.  It is only when these means fail that disputes should be brought before the officers of the Church for examination and judgment.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, pp. 109-110)

  Church president must rule on ALL cases of restoration.

“Applications for the restoration of former blessings to men and women who have been excommunicated and who have been returned to the Church by baptism and confirmation should be submitted to the President of the Church.  These blessings may be restored only upon his authority.  When such applications are approved, members of the Council of the Twelve, upon receiving authority from the President of the Church, will restore the former blessings.”  [Note that this is a change from GHI 1940, which mandated action by the Church President only in the case of men.]  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 116)

  Annual house to house visit.

“It is recommended that each family in the ward be visited annually by the bishopric, or by members of the Melchizedek Priesthood especially appointed to represent them.  These visits should be made toward the end of the year, allowing as much time as may be required considering the number of families in the ward.

During these visits, instructions relating to the observance of gospel principles may be given and, where necessary, topics adapted to the families’ individual needs discussed.  Suggestions might well be solicited as to how ward activities and policies could be improved or made more effective.  Members will appreciate a visit by the bishopric.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, p. 119)

  Membership in 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, oath-bound, or 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 mentioned and that is organized for the commercial or general welfare of its members.  See Gospel Doctrine, pages 109-111.

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 and compliance with the regulations governing these privileges.”  (Handbook of Instructions for Stake Presidents and Counselors, Bishops and Counselors, Stake and Ward Clerks and Other Church Officers, No. 17, 1944–1949 Reprint, pap. 121-122)