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GENERAL HANDBOOK OF INSTRUCTIONS, 1960 (#18).
1960: Flexibility in interpretation and application.
“This volume does not purport to cover all matters of Church government, but helpful suggestions will be found in dealing with many problems with which our officers are constantly confronted. It is recognized that there must be considerable flexibility in handling some of these matters and that inspiration and the direction of the Spirit must be sought for and followed.” (General Handbook of Instructions, Number 18–1960, p. 1)
GHI not an official statement of Church doctrine.
“This is not to be construed as an official statement of Church doctrine. The revelations of the Lord as set forth in the Standard Works constitute the law and the doctrine of the Church. However we are confident that a careful reading of the following pages and adherence to the suggestions and regulations set forth therein will greatly assist our local officers in carrying forward their many responsibilities.” (General Handbook of Instructions, Number 18–1960, p. 1)
Bishops not to serve long without being ordained.
“Stake presidents should not permit bishops to serve long periods of time without ordination and setting apart. If no General Authority authorized to ordain bishops comes to the conference of the stake in which the new bishop is serving, or if the conference is some weeks away, the stake president should have the bishop ordained and set apart at a nearby conference where one of the General Authorities authorized to ordain bishops is present. Otherwise the bishop may come to Church headquarters for ordination.” (General Handbook of Instructions, Number 18–1960, p. 9)
High Councilors should be set apart by General Authorities
“Counselors to stake presidents, high councilors and bishops’ counselors after proper approval has been given for their appointments, are set apart by members of the Council of the Twelve and the Assistants to the Council of the Twelve. However, to avoid having these brethren serve long periods of time without setting apart, stake presidents may set them apart when the General Authorities authorized to do so are not available.” (General Handbook of Instructions, Number 18–1960, p. 9)
1st Pres. approval necessary for adding Alternate H.C.
“Alternate members of a high council are not to be appointed without the prior approval of the First Presidency, but once approval has been given for a specified number of high council alternates, their positions may be refilled without special approval in each case on the same basis as high councilors.” (General Handbook of Instructions, Number 18–1960, p. 10)
Duties and assignments of high councilors.
“The stake presidency presides over the high council. Members of the high council are assigned their duties by the stake presidency and serve under their direction. Some of these duties are judicial and some are semi-administrative. Among them may be the following:
1. Judicial
a. Church courts (See page 97.)
2. Semi-administrative
a. Consideration of routine matters such as:
1. Persons recommended for office
within the stake.
2. Persons nominated for ordination in the Melchizedek Priesthood.
3. Other stake business presented by the stake presidency, such, for instance as Church welfare.
4. Under direction of stake presidency share with the presidency responsibilities for planning and implementing programs and policies of stake, and encouraging general faithfulness of the people.
b. Supervising priesthood activities.
1. Ward teaching. (See pages 10-12.)
2. Stake Melchizedek Priesthood Committee. (See pages 10-12.)
3. Aaronic Priesthood Committee. (See page 10.)
4. Stake committee for senior members of the Aaronic Priesthood, and other adult members holding no priesthood. (See pages 10-12.)
5. Genealogical and temple work.
6. Servicemen’s Program. (See pages 23, 76.)
c. Advisers to all auxiliary organizations.
d. Activity in contacting wards.
1. Assignment of high councilors to each ward for a given period. (See page 12.)
2. Assignments with others to speak in wards as home missionaries. (See page 13.)
3. Presentation of messages from the stake presidency.
4. Observing ward activity and compliance with Church standards and practices.
5. Work as auditors of ward financial accounts. (See page 12.)
6. Encourage foreign and stake missionary work.
7. Encourage temple marriages.
8. Check with bishops to insure baptism of children at proper age, and particularly those over nine years of age.
9. Encourage proper ushering in meetings.
10. Attendance at sacrament and other meetings.
11. Attendance of students at seminary, institute or Church colleges.
e. Miscellaneous assignments.
1. Stake music advisor. (See page 26.)
2. Supervisor of buildings and grounds, both ward and stake.
3. Special committees, as appointed by the stake presidency.
The high council does not have a president nor a chairman other than the stake presidency. They do not meet in the absence of a member of the stake presidency.
High council meetings are among the most important meetings to be held in the stake, and members of the council should always be present at these meetings except for justifiable reasons, which should be reported to the stake presidency in each instance.
Many confidential matters are taken up in these meetings and high council members should understand the importance of guarding sacredly all business of a confidential nature, never discussing such matters with family or friends.
Minutes should be kept in sufficient detail to constitute an historical record of all action, and at each meeting the minutes of the previous meeting should be read, corrected and approved.
It is suggested that high council meetings be called at a time when they will not conflict with other meetings that the high councilors should attend such as priesthood meeting, Sunday School, etc.
One or more high councilors may be appointed by the stake presidency to each ward for a designated period of time. In such capacity they stimulate activity in the various departments and act as observers to see that no bad practices or false doctrines creep into the wards. They should be alert and know what is going on and report their observations to the stake presidency. Any new successful activity likewise should be reported.
The high councilors also deliver messages and instructions from the stake presidency.
Attendance at High Council Meetings: This should be limited to the stake presidency, high council members including alternates, and the stake clerk except when other stake officers or members are called in to receive special instructions on special occasions.” (General Handbook of Instructions, Number 18–1960, pp. 10-13)
Home Missionaries.
“High councilors and recently returned missionaries should be assigned by the stake presidency to serve as home missionaries, that is, to make monthly visits to the various wards and branches, and speak to the people in their regular sacrament meetings, giving gospel instruction, encouragement, and admonition as the Spirit may move.” (General Handbook of Instructions, Number 18–1960, p. 13)
Patriarchs not to be sought out for counsel.
“Patriarchs are not to be sought out for counsel but Church members should be encouraged to go to bishoprics and stake presidencies. They are bound to sustain these administrative officers in the policies adopted and the counsels given to the people. 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 queries to the administrative officers whose right it is to give attention to such matters.” (General Handbook of Instructions, Number 18–1960, p. 21)
Patriarchs not to push patriarchal blessings.
“Patriarchs need not take steps to stimulate a desire for patriarchal blessings in the minds of members of the stake. This encouragement may better be given by General Authorities, stake presidencies, bishoprics, other officers of the Church and parents.” (General Handbook of Instructions, Number 18–1960, p. 21)
Every boy should be encouraged to go on a mission.
“It is the responsibility of the bishop of a ward and the president of a branch to prepare the young people in the ward or branch for missionary service. The importance of proper preparation and worthiness for a mission should be impressed upon all when interviewed for baptism and when young men are interviewed preparatory to their being ordained deacons, and again when they are to be ordained teachers and priests. Every boy should be converted to the importance of filling a mission, and of living in such a way as to be worthy to go. When the young man reaches the proper age to be called on a mission he should be interviewed again and encouraged and helped to arrange to go.” (General Handbook of Instructions, Number 18–1960, p. 29)
Moral fitness of full-time missionaries.
“It is very important that bishops and stake presidents, as well as General Authorities follow the same basic principles in passing upon the moral worthiness of a young man or woman to receive a call from the First Presidency to go on a full term mission away from home.
Prospective missionaries must be asked specifically if they are virtuous, morally clean, and free from any form of moral or sex transgression, or other impure or improper practice, law breaking, or other irregularities.
Local and General Authorities must satisfy themselves thoroughly before recommending men or women for mission calls, that they are morally clean, that is to say, that they have not been guilty at any time of fornication or comparable offenses. If they are not thus clean, they must not be recommended for full time missions.
Strict adherence to this rule is imperative. There must be no departure from the stipulations made herein, and no discrimination nor partiality shown.
Conferences between General Authorities, stake presidents and bishops, are in order when deemed necessary in instances where there is serious question about an individual under consideration. Such collaboration should be had before recommending or rejecting the applicant.
In all cases the seriousness of transgression in the mission field, with its inevitable punishment of excommunication, should be brought to the attention of all candidates interviewed.
Neither the bishop, nor stake president, the missionary nor his family, should announce the consideration of a mission until after the call from the First Presidency has actually been received. This will save embarrassment to the missionary, his family, and all concerned.
Any individuals who do not qualify for full term missions in the above respect, but who have demonstrated through a reasonable period of time their total repentance and who are otherwise worthy, may be called into stake missionary service.
There is of course, generally speaking, less temptation within the stake, and in addition there is the benefit of home environment which will further strengthen the individual. This is a means of giving those who desire to do missionary work, but who cannot be called on full time missions, an opportunity to serve.
Any bishop or stake president who feels that a given case justifies special consideration because of his belief that true repentance has been shown over an adequate period of time, may confer with a member of the Council of the Twelve, who alone, have the sole right to consider and determine any deviation from or exception to this rule.” (General Handbook of Instructions, Number 18–1960, pp. 31-32)
Divorcees need 1st Pres. clearance before serving missions
“Great care should be taken before recommending persons having marital difficulties or who have been divorced. Divorcees must be cleared by the First Presidency in advance.” (General Handbook of Instructions, Number 18–1960, p. 33)
Young marrieds not to be recommended for missions.
“Recently married young men are not to be recommended for full time foreign missionary service. They may serve in the stake mission.
Young couples with child-bearing capabilities should not be recommended for missions, nor should wives be sent out to join their husbands for the latter portions of their missions.” (General Handbook of Instructions, Number 18–1960, p. 33)
Who presides in ward in absence of bishopric?
“Before all members of the bishopric absent themselves from a ward, in consultation with the stake presidency they should appoint some other worthy person, preferably a high priest, to conduct sacrament and other meetings and assume responsibility for such matters as necessarily must be done and which are within the power of the bishopric to delegate.” (General Handbook of Instructions, Number 18–1960, p. 39)
Sacrament for home-bound persons.
“Permission is granted occasionally to take the sacrament, which has been blessed in a sacrament meeting, to home bound persons who cannot attend the meeting. Two brethren holding the Melchizedek Priesthood should carry the sacrament, covered, and in as inconspicuous manner as possible, to the home of the afflicted person. [What about carrying the water?] The sacrament should not be blessed in each individual’s home.” (General Handbook of Instructions, Number 18–1960, p. 44)
White bread without crusts no longer specified.
“Whenever possible, priests should be appointed to administer the sacrament. Facilities should be provided in the meetinghouse for the brethren who administer the sacrament to wash their hands before they begin to break the bread. Whatever bread remains may properly be given to someone who will use it for food.” [No mention of white bread, nor of removing the crust.] (General Handbook of Instructions, Number 18–1960, p. 45)
Sacrament to be passed first to presiding authority.
“As a mark of respect the sacrament should be given first to the presiding authority who is sitting on the stand.” (General Handbook of Instructions, Number 18–1960, p. 45)
Dress standards for administering sacrament.
“While the clothing and general appearance of those who administer and pass the sacrament should be neat, clean, and conservative, it is not desirable to require such uniformity in dress and action as to smack of formalism. White shirts and modest ties are always appropriate.” (General Handbook of Instructions, Number 18–1960, p. 45)
Avoid regimentation in administering sacrament.
“Those who pass the sacrament should act naturally and unobtrusively. They should not be required to assume any particular posture or action. They should not leave the meeting at the conclusion of this part of the service.” (General Handbook of Instructions, Number 18–1960, p. 45)
No music during passing of sacrament.
“Absolute quiet should prevail during the administration of the sacrament. There should be no music of any kind. It is appropriate to have a sacramental hymn during the preparation of the emblems, but after the prayer is offered, perfect silence should prevail until the bread and water have been offered to the entire congregation.” (General Handbook of Instructions, Number 18–1960, p. 45)
Home Evening.
“Home Evening (Family Hour): Care is to be taken to see that Church members and officers are not so encumbered with Church meetings and other Church duties that they neglect their families. A home evening, including the family hour, on which families should meet together and follow the program outlined for such gatherings, should be held as often as possible, at least weekly.” (General Handbook of Instructions, Number 18–1960, p. 48)
MP fathers to be encouraged to bless their own children.
“Worthy fathers who hold the Melchizedek Priesthood should be encouraged to bless their own children.” (General Handbook of Instructions, Number 18–1960, p. 56)
Non-member fathers may participate in blessing child.
“Only those holding the Melchizedek Priesthood should be invited to participate in the ordinance of blessing and naming of children; but where a father, whether a member of the Church or not, requests permission to hold his child while the officiating elder gives the blessing he may be permitted to do so, but they should not be encouraged to make the request.” (General Handbook of Instructions, Number 18–1960, pp. 56-57)
Dedicating water for baptism.
“Dedicating Water for Baptism: This should not be done.” (General Handbook of Instructions, Number 18–1960, p. 59)
Fathers may baptize and confirm their children.
“Under the direction of the bishop, worthy fathers holding the Melchizedek Priesthood may baptize and confirm their children.” (General Handbook of Instructions, Number 18–1960, p. 59)
Worthiness criteria for temple recommends.
“No person should receive a recommend for any purpose unless he is believed to be worthy in every respect. Unworthiness disqualifies him.
Before issuing recommends bishops will assure themselves by searching inquiry that the recipients are free from all kinds of immoral practices; that they have no affiliation, in sympathy or otherwise, with any of the apostate groups that are running counter to the established order of the Church; that they sustain the local and General Authorities of the Church; are full tithepayers, or will covenant to become such; that they observe the Word of Wisdom, abstaining from tea, coffee, tobacco, and liquor [note the subtle shift since GHI 1944]; and that they are fully worthy as evidenced by their observance of the whole gospel law including abiding by all conditions of their temple obligations.
Where applicants are not keeping the commandments, they should prove themselves through a probationary period before the recommend is issued. Every person must be adjudged worthy for a recommend each time he applies for one.” (General Handbook of Instructions, Number 18–1960, pp. 65-66)
Only 1st Pres. may waive “one-year rule.”
“A bishop, branch or mission president will not certify to the worthines 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. Only the First Presidency may authorize an exception to this rule.” (General Handbook of Instructions, Number 18–1960, p. 66)
Expiration date of recommends.
“Temple recommends expire July 31 of each year. New recommends are required after that date.” (General Handbook of Instructions, Number 18–1960, p. 66)
No endowments for women married to non-members.
“Under no circumstances will a recommend be issued for endowments to a wife whose husband is not a member of the Church. This rule does not prevent such a worthy wife, whose husband is willing, from participating in baptisms for the dead in the temples.
Women who received their own endowments before this rule was given, or who were endowed before being married even though married to non-members, may still be granted the privileges of going through the temple if they are worthy.” (General Handbook of Instructions, Number 18–1960, p. 67)
Witnessing marriages or viewing interior of temple.
“Persons witnessing marriages or viewing the interiors of dedicated temples must have recommends. Recommends are to be granted only to those who have received their own endowments, and all of the requirements of personal worthiness must be met.” (General Handbook of Instructions, Number 18–1960, p. 67)
Recommends for divorced persons.
“No divorced person, man or woman, is to receive a temple recommend until and unless the facts of the divorce have been submitted by the bishop to the First Presidency, and the bishop receives back from the First Presidency, a letter authorizing the issuance of such a recommend and on condition of worthiness as developed in a careful interview by the bishop and stake presidency. 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 cancellation of sealing has been granted in the case of a woman. However, a man married in the temple who has had a civil divorce but not a cancellation of sealing may be recommended for temple marriage without first having the previous sealing annulled if he is fully worthy and if his divorce has been cleared by the First Presidency.
Bishops should conduct a thorough, searching interview of men and women seeking recommends to marry a second time in the temple. They should inquire into the basis of the divorce, know whether there have been more divorces than one, seek to learn where the fault lay, and issue the recommend only if they are convinced that the applicant is wholly worthy.
Whenever a divorced person applies for a recommend to the temple, the bishop shall make careful, but discreet and courteous inquiry into the causes that led to the divorce proceedings, and the grounds on which the divorce was granted, and report these in writing to the president of the stake who shall supplement the bishop’s investigation if he feels such a course wise. Particular care should be exercised when the applicant for the recommend is the party whose conduct is the basis for the divorce.
Before the recommend is issued the case, with an accompanying statement of the facts elicited by the bishop or president of stake, should be referred to the First Presidency for their consideration and action, either of approval or disapproval of the issuing of the temple recommend. In cases where a temple divorce has been granted or applied for, the First Presidency may have facts which the party applying for the recommend may not have disclosed.
The instruction relates to all persons who have had divorces, no matter when the divorce occurred, even prior to joining the Church, and no matter whether or not they have since received recommends to go into the temple.
The bishop of the ward should make his investigation and write a letter giving the results thereof to the president of the stake. The bishop’s letter to the president of the stake should, whenever possible, contain a short statement signed by the person making the application, covering specifically the matters mentioned in the paragraphs below.
The president of the stake should likewise make an investigation, personally whenever possible, and either approve or disapprove the recommendation of the bishop of the ward. Both bishops and presidents of stakes should do more than merely endorse a letter of the applicant.
The president of the stake should forward the completed file to the First Presidency. A separate letter should be written concerning each applicant.
The essential information that should be sent to the First Presidency from the bishop and the president of the stake should relate to the divorce and the circumstances attending it. In the matter of the divorce the essential thing to be explained is whether or not there was upon the part of the one seeking the recommend any infidelity or other serious transgression.
Both the bishop and the president of the stake should make definite statements of their own feelings and impressions on these matters after their interviews with the applicants. This information should be sent to the First Presidency irrespective of the fact that their office may have a record having to do with a sealing cancellation.
The Church has always looked with disfavor upon divorce, and has discouraged it strongly.
The present worthiness is a matter for the determination of the bishop and president of stake, acting in their sound discretion.
The work in the First Presidency’s office is of such a character and quantity that it will take time to process these various applications that are made, and the applications should be made with this fact in mind.
Applications should be in the hands of the First Presidency at least three weeks before it is planned to use the recommend.” (General Handbook of Instructions, Number 18–1960, pp. 67-69)
Who needs recommends for sealing to parents?
“Sons and daughters over 21 years of age must receive their own endowments before being sealed to parents. Children under 8 require no recommend for sealing to parents, but date and place of birth are required for the temple record.” (General Handbook of Instructions, Number 18–1960, p. 69)
Calls to do temple work not approved.
“Worthy Church members should be encouraged to get recommends and do temple work, but they should not be called on ‘missions’ to the temples to perform ordinances by proxy for the dead.” (General Handbook of Instructions, Number 18–1960, p. 70)
Reversal of policy on weddings in ward chapels.
“Marriage is one of the most sacred ordinances of the Church. It should not be performed before the gaze of the world. When couples are not to be married in the temple, a little discreet counsel from bishops might lead them to have the ceremony performed in the home of one or the other of those being married. A good home is the next most sacred place to the temple.
Marriage ceremonies may hereafter be performed in chapels in stakes or missions. This permission is given with the understanding that local officers will be able to persuade the young people and their families to dispense with most, if not all, the formal practices that pervade the weddings in sectarian churches.
Elaborate weddings are discouraged. The use of candles and other worldly additions to the ceremony should not be permitted in Church buildings. Wedding receptions may be held in recreation halls. Civil marriage for Church members should be performed by Church rather than civil officials.
In some places there are commercial chapels used solely for the performance of marriage ceremonies. Their use by Church members is discouraged. Permission is granted, however, for our authorized Church officials to perform marriage ceremonies in them. It is recommended that in such cases the couples concerned be encouraged to come to the home of the bishop or other Church officer to have the ceremony performed. Couples to be married should be interviewed by the one chosen to perform the ceremony and ceremonies should not be performed at unusual hours of the night.” (General Handbook of Instructions, Number 18–1960, pp. 72-73)
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 the stake president and bishop feel assured of their personal purity and worthiness and of their genuine desire for the blessings of the House of the Lord.
Where parents are not eligible to enter the temple, and yet insist on witnessing the wedding ceremony of their son or daughter, bishops must apply to the First Presidency for permission if it is desired to hold a civil ceremony first, to be followed shortly afterward by the sealing in the temple. Special permission of the First Presidency in each instance of this kind is required.
Where couples deliberately refuse temple marriage for reasons of their own, and afterward desire a sealing, they should be asked to wait for at least a year in which to demonstrate their sincerity and worthiness to receive this blessing.
If an unmarried couple, worthy of temple marriage, yet living at a considerable distance from a temple, desires to travel unaccompanied from their homes to the temple, it may be thought advisable that they have a civil marriage before leaving home, though only a few days may intervene between the civil ceremony and the sealing in the temple.
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 emphasized continually.” (General Handbook of Instructions, Number 18–1960, pp. 74-75)
Dissolution of temple marriages.
“Any request to have a temple marriage annulled must come before the President of the Church for action. It must recite the detailed facts and circumstances on which the request is based and be accompanied by the recommendation of the bishop and stake president of the person applying.” (General Handbook of Instructions, Number 18–1960, p. 75)
Dedication of graves.
“One of the bishopric should accompany the cortege to the cemetery, where there should be a graveside or dedicatory prayer. This prayer should be simple and earnest seeking the protection of the body from molestation until the time of the resurrection. There is no set form and the person offering the prayer, preferably a bearer of the Melchizedek Priesthood, may seek for such blessings as the Spirit of the Lord dictates.” (General Handbook of Instructions, Number 18–1960, p. 75)
Transgressions.
“Transgressors to be Handled: The Lord directs that the priesthood shall ‘see that there is no iniquity in the Church.’ (D&C 20:54.) Those who fall into sin are to be handled according to the gravity of each case. (D&C 20:80 and 134:10-11.)
Some sins will require bishops court action and possibly trial by the stake presidency and high council. Others may be handled without taking them to trial provided there is sincere repentance. Transgressions referred to here include sex sins; intemperance; criminal acts involving moral turpitude such as burglary, dishonesty, theft, murder; apostasy; open opposition to the rules and regulations of the Church; cruelty to wife or children; and similar matters of a serious nature.
Cases Where No Court Action Is Required: When young unmarried people are involved in sexual sin, every consideration should be given to helping them adjust their situation so that if possible they may live normal lives. Too severe action often defeats the ends of justice.
If transgressions are known only to the persons involved, and they voluntarily appeal to the bishop in the spirit of repentance, seeking to confess their wrongdoing and adjust their lives, it is proper for the bishop to consider privately the facts of the case. No public confession would be required under these circumstances. The bishop should advise the young people as to their immediate and future action, put them on probation, and avoid placing a stigma upon them.
Bishops have the right to waive Church court action upon proper evidence of genuine repentance. It should be remembered, however, that forgiveness comes only from the Lord.
. . . .
Where married couples are involved in sexual sin, and only those immediately concerned know of it, such cases may be handled as above described, the bishop making certain that full adjustment between families is made. Divorces should be avoided if at all possible. In these instances, the sinner must always confess also to his or her spouse.
Where endowed persons are involved in such serious sin it should be remembered that the transgression takes on added gravity and should be dealt with accordingly.
Cases of immoral conduct that have become public knowledge and an offense against the community will require more drastic measures. In such cases the man involved may stand before a Melchizedek Priesthood meeting, and without divulging the details of the transgression, confess to having violated the rules of the Church, express repentance, ask for forgiveness, and declare his intention to live righteously in the future.
Confessions of women may be made to the bishop who in turn may make such explanations in the Melchizedek Priesthood meeting of the ward as may be considered necessary. (D&C 42:89.)
. . . .
Persons convicted of crimes in the civil courts should also receive consideration of the Church courts, subsequent to action of the civil courts.
There is no forgiveness for murder. Murderers should be excommunicated from the Church. Persistent criminals involved in lesser crimes should be handled in accordance with the gravity of their cases.
In some violations, including certain sex offenses, excommunication may not be deemed necessary. It may be that such person should only be disfellowshipped, or otherwise suspended from all activity in the Church, and kept on probation pending complete repentance.” (General Handbook of Instructions, Number 18–1960, pp. 97-99)
Voluntary withdrawal from Church is excommunication.
“If a membership record card is received for a person who does not desire to be accepted in the ward, nor considered a member of the Church, and asks that his name be taken from the records, the record card should be accepted in the usual way, and the member should be labored with in kindness and patience in an endeavor to bring him to repentance. Too hasty action should be avoided. If, however, he still persists in his determination to leave the Church, he should be invited to appear before the bishop’s court. If he does not wish to appear he may send a letter expressing his wishes and waiving his right to appear. In any case a formal summons should be sent to him in the usual way. If necessary, he to whom he made his request for removal of his name from the Church records may stand as a witness in the bishop’s court and give such testimony. The bishop’s court should then take formal action, excommunicating the individual if he holds the Aaronic or no priesthood, and disfellowshipping him and referring the case to the stake presidency and high council if he holds the Melchizedek Priesthood.” (General Handbook of Instructions, Number 18–1960, pp. 100-101)
Confessing to bishops.
“Confidential Interviews: Church members may afford themselves of the privilege of confessing to their bishops such sins as might affect their standing in the Church or their rights to enjoy the privileges of the Church, and of receiving from the such counsel, guidance, and help as the Spirit of the Lord may indicate.
Forgiveness comes only from the Lord, but for contrite and repentant persons bishops may elect to waive any formal trial or penalty within the power of the Church to impose. The bishop will keep such totally confidential.
No permanent record should be made of transgressions confessed to a bishop unless the matter is formally tried by a bishop’s court. A record should be made of any cases tried in a regular way by a bishop’s court.” (General Handbook of Instructions, Number 18–1960, p. 101)
When to Take Action Against Transgressors.
“Bishops are to handle all cases of alleged transgression promptly. If persons involved are about to move from the ward, investigation shoiuild be made and cases tried and disposed of before they leave. If they leave before action can be taken, membership record cards should be retained until restitution has been made, unless they move to such a distance that it is impractical to have them return. In such cases suggestions for restitution should be forwarded to the Presiding Bishopric’s Office with the membership record card so that the bishop of the new ward may be informed. If the transgression was not known at the time the member left the ward, the bishop should make a report to the Presiding Bishopric when the facts do become known. If a bishop finds that members of his ward have transgressed previously in some other ward, he should obtain all the facts, and if necessary, take action against such individuals or otherwise bring about a proper reconciliation of the difficulty.” (General Handbook of Instructions, Number 18–1960, pp. 101-102)
Non-members as witnesses in Church courts.
“It is generally inadvisable to bring non-members before tribunals as witnesses either in the wards or stakes. If, however, a non-member is considered to be a material witness, the trial body may hear the evidence of the witness through a properly arranged interview with him, directed by the tribunal. An affidavit signed by such non-member would also be acceptable.” (General Handbook of Instructions, Number 18–1960, p. 106)
Restoration of former blessings.
“Application 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, a member of the Council of the Twelve Apostles, upon receiving authority from the President of the Church, will restore all or part of the former blessings as directed by the President of the Church.
The former blessings restored are those related to the endowment and the priesthood held by the excommunicant at the time of the excommunication. Excommunicated men who have not had their endowments receive and advance in the priesthood by ordination as in the first instance.” (General Handbook of Instructions, Number 18–1960, pp. 109-110)
Prayer circles forbidden.
“Group prayers in which those participating, sometimes kneeling and sometimes standing, arrange themselves in a circle and then hold each other’s hands while the prayer is being offered should not be held. Where groups are assembled together for prayers, these should be offered in the ordinary way in which we offer prayers in our public services. This ruling does not exclude groups from kneeling in prayer on proper occasions, but it is intended to exclude all simulations of the regular sacred prayer circle.” (General Handbook of Instructions, Number 18–1960, p. 115)