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GENERAL HANDBOOK OF INSTRUCTIONS, 1976 (#21).
1976: Mar.: Previous copies to be discarded.
“All vital items contained in previous editions of the General Handbook of Instructions and in past issues of the Priesthood Bulletin have been included in this edition of the handbook. Therefore, all previous editions of the General Handbook of Instructions should be discarded. Priesthood leaders should retain the Melchizedek Priesthood Handbook, Aaronic Priesthood Handbook and other current handbooks of Church departments and organizations.” (General Handbook of Instructions, 1976, #21, p. ix)
Mar.: Stake pres. to have regular PPI w/ quorum leaders.
“The stake president, or his counselors when appropriate, should–
. . . .
11. Conduct regular personal priesthood interviews with each Melchizedek Priesthood quorum president and group leader.”
(General Handbook of Instructions, 1976, #21, p. 2)
Mar.: Alternate High Councilors.
“Alternate high councilors up to a maximum of six may be appointed in a stake only after authorization from the First Presidency or from a General Authority at the time of a stake conference at which he is presiding. Once approval is given for a specified number of alternate high councilors, these positions may be maintained without further approval.
Alternate high councilors may generally be placed on the high council when vacancies occur.
Alternate high councilors may be assigned to duties performed by regular high councilors. One (or more) could serve on a high council court only when regular members of the high council are not present. (D&C 102.)” (General Handbook of Instructions, 1976, #21, p. 4)
Mar.: Elders’ pres. may recommend PE’s to MP.
“In the case of prospective elders, the elders quorum president may recommend brethren to the bishop for his consideration.” (General Handbook of Instructions, 1976, #21, p. 7)
Mar.: Stake presidency to meet monthly with bishoprics.
“The stake presidency should meet monthly with all the bishoprics in a planning and training meeting. They may review directions and policies from the General Authorities and present training materials.” (General Handbook of Instructions, 1976, #21, p. 17)
Mar.: Bishoprics should meet at least weekly.
“At least once a week the bishopric and executive secretary should meet to consider the affairs of the ward.” (General Handbook of Instructions, 1976, #21, p. 20)
Mar.: Ward Welfare Services Committee to meet weekly.
“The ward priesthood executive committee expands into the ward welfare services committee which meets weekly. For information on the ward welfare services committee see the Welfare Services Handbook.” (General Handbook of Instructions, 1976, #21, p. 21)
Mar.: High Council talks should be once a month.
“Once a month a high councilor should be assigned by the stake president to visit the ward sacrament meeting and be the principal speaker on a doctrinal subject. He may be accompanied on this visit by a recently returned missionary, the ward elders quorum president, a seventies president or group leaders, high priests group leader in the ward, a patriarch, or another high councilor who may also be a speaker.” (General Handbook of Instructions, 1976, #21, p. 22)
Mar.: All appointments to be by inspiration.
“Every Church officer and teacher is entitled to feel that he has been called by the spirit of inspiration. The will of the Lord should be earnestly sought in considering all calls to Church responsibilities.” (General Handbook of Instructions, 1976, #21, p. 25)
Mar.: Stake president may set apart Pres. of 70s quorums.
[This GHI specifies that the presidents of seventies quorums are to be set apart by the Stake President. Previous GHI specified that this was to be done by a General Authority.] (General Handbook of Instructions, 1976, #21, p. 30)
Mar.: Full-time missionaries set apart by stake president
[This GHI specifies that the stake president or a counselor is to set apart full-time missionaries. GHI-1968 specified that this was to be done by a General Authority, or by the Stake or Mission President if authorized by the Missionary Committee.] (General Handbook of Instructions, 1976, #21, p. 32)
Mar.: Prospective seventies to be cleared by 1st Council.
“Prospecive seventies are not to be interviewed by a member of the stake presidency without the prior approval of the First Council of the Seventy. To receive this approval from the First Council of the Seventy, the form Application and Approval for Ordination to the Office of Seventy should be submitted.” (General Handbook of Instructions, 1976, #21, p. 42)
Mar.: Seventies to be ordained by Stake President.
(General Handbook of Instructions, 1976, #21, p. 43)
Mar.: Recommend to perform ordinance outside one’s ward.
“When a member of one ward is invited to serve as voice to bless a child or to baptize, confirm, or ordain someone in another ward, he must take with him from his bishop a Recommend to Perform an Ordinance or have in his possession a current, signed temple recommend. A recommend is not required for others who participate in the ordinance. The family of the individual receiving the ordinance should be advised of this policy beforehand so that they can be prepared with necessary recommends.
Members of the stake presidency and high council, and stake missionaries are not required to obtain such a recommend when performing these ordinances in wards within their own stake. However, when invited to officiate outside their stake, they are required to take a recommend with them.” (General Handbook of Instructions, 1976, #21, p. 44)
Mar.: Baptism for women who have had an abortion.
“A woman who has submitted to an abortion may be baptized only upon the approval of the mission president when under the jurisdiction of a full-time mission and only upon the approval of the stake president when unde the jurisdiction of a stake mission.
In considering the request for such a baptism, the mission or stake president should be guided by the counsel in Doctrine and Covenants 58:43 and 20:37. Moreover, as a condition to authorizing baptism, he must be certain that the applicant has sincerely repented of her sins and must be assured that she will live righteously in the future.” (General Handbook of Instructions, 1976, #21, p. 45)
Mar.: When Priests may baptize.
“Worthy fathers holding the proper priesthood should be encouraged to baptize their own children. Otherwise, worthy priests in the Aaronic Priesthood or worthy Melchizedek Priesthood holders may perform this ordinance.” [Note the stronger wording of encouraging fathers to perform the ordinance, than was the case in GHI-1968.] (General Handbook of Instructions, 1976, #21, p. 46)
Mar.: Reference to “bathing caps” during baptism deleted.
[GHI-1968 allowed for bathing caps, upon doctor’s orders; GHI-1976 does not mention the subject at all.] (General Handbook of Instructions, 1976, #21, p. 46)
Mar.: Baptist should wear garments in water
“One who has received his temple endowment should wear regulation garments under his outer clothing while performing baptisms.” (General Handbook of Instructions, 1976, #21, p. 46)
Mar.: Fathers to be encouraged to confirm children.
“Bishops should invite and encourage worthy fathers holding the Melchizedek Priesthood to confirm their own children.” [Stronger wording than GHI-1968.] (General Handbook of Instructions, 1976, #21, p. 47)
Mar.: Regulations concerning administration of sacrament.
“1. No Aaronic Priesthood bearer should administer or pass the sacrament who has a serious moral problem that has not been fully resolved. The bishop should stress this in his personal interview with each Aaronic Priesthood bearer.
2. Dress should be modest. Aaronic Priesthood youth are expected to wear conservative ties and shirts. They should be encouraged to avoid gaudy colors and patterns in either ties, shirts, pants, or sports coats.
3. Personal appearance should reflect the sacred ordinance that is being performed. Aaronic Priesthood bearers should be sell-groomed and clean.
4. Unless requested to sit with his family, each boy should remain where where assigned until the close of the meeting.”
(General Handbook of Instructions, 1976, #21, p. 47)
Mar.: Don’t announce non-members shouldn’t take sacrament
“Nonmembers should understand, with regard to those over eight years of age, that the sacrament is for baptized members of the Church. It is not necessary for bishops to indicate that the sacrament is to be administered to members of the Church only. Occasionally someone might give a talk regarding the meaning of the sacrament prior to its administration, but announcing publicly that it is for members of the Church only might possible result in offense. If nonmembers partake of the sacrament, nothing should be done to prevent them.” (General Handbook of Instructions, 1976, #21, p. 48)
Mar.: HC doesn’t preside, but should have sacrament first
“The sacrament should be given first to the highest Church authority who sits on the stand and then passed to all others in any convenient, orderly way. A high councilor visiting a ward as an official representative of the stake presidency and sitting on the stand is not presiding but should be recognized by receiving the sacrament first unless a General Authority or a members of the stake presidency is present on the stand.” (General Handbook of Instructions, 1976, #21, p. 48)
Mar.: Guidelines regarding administering to the sick.
“A father who holds the Melchizedek Priesthood should administer to the sick in his family, with the help of a home teacher, if necessary, rather than call on someone else to perform this ordinance.
Administering to the sick should be confined to bearers of the Melchizedek Priesthood. If an elder is alone, no help being available, he has full authority to anoint and seal the anointing.
Administering to the sick shiould be done at the specific request of the sick person or someone vitally concerned so that it will be in answer to faith. (D&C 24:14.) Elders who visit hospitals under assignment should not solicit opportunities to administer to the sick. No administration to the sick is performed in the temple except in an emergency or other unusual situation.
The ordinance of administering to the sick is done in two parts as outlined in the Melchizedek Priesthood Handbook.
If no olive oil is available, a blessing may be given by the authority of the priesthood.
Care should be taken to avoid too frequent repetitions of anointing with oil. When an administration has been performed and a subsequent blessing is requested for the same illness, it is ordinarily not necessary to anoint the second time with oil, but a blessing may be given by the laying on of hands in the authority of the priesthood.” (General Handbook of Instructions, 1976, #21, p. 48)
Mar.: Church Patr. does not preside over stake patriarchs
“The Patriarch to the Church, when requested, gives patriarchal blessings to Church members who have been properly recommended in their stakes or missions where no patriarch is available to them locally. He does not preside over the stake patriarchs.” (General Handbook of Instructions, 1976, #21, p. 49)
Mar.: Stake Pres.: “quality control” of stake patriarch
“While according to revelation patriarchs are selected and ordained by members of the Council of the Twelve, they act in the stakes of Zion under the direct supervision of the president 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 stake president should, from time to time, read the blessings given and confer with the patriarch regarding them and his duties. Observations of a controversial or unfavorable nature should be reported to a visiting members of the Council of the Twelve.” (General Handbook of Instructions, 1976, #21, p. 49)
Mar.: Patriarchal Blessing vs. father’s blessing.
“The First Presidency has issued the following policy statement:
Certainly we should give new and additional emphasis to the role of the father in giving blessings to children in the family. We think we should generally leave to the ordained patriarchs in the stakes the responsibility of declaring lineage in connection with an official patriarchal blessing, but still we could leave unlocked the door so that any father who felt inspired to pronounce the lineage in connection with a father’s blessing he was giving to his children should not be prevented from doing so.
We should urge and encourage fathers to give a father’s blessing to their children on such occasions as their going into the military or away from home to school or on missions and on other appropriate occasions.
A father’s blessing may be recorded in family records, but it is not to be preserved in the archives of the Church.” (General Handbook of Instructions, 1976, #21, p. 50)
Mar.: Questions about patriarchal blessings.
“Should there be any questions relative to a blessing previously received, these questions should be discussed by the person with the patriarch who gave the blessing if he is available. If the lineage is not given in the blessing, the patriarch, if so inspired may declare it and have it added as an addendum to the blessing.” (General Handbook of Instructions, 1976, #21, p. 51)
Mar.: Copies of patriarchal blessings.
“Copies of patriarchal blessings may be obtained from the Historical Department in the following situations:
1. Any person may obtain a copy of his own patriarchal blessing.
2. Direct descendants may obtain copies of blessings of their deceased ancestors.
3. Direct descendants may obtain copies of blessings of living ancestors with the written approval of such ancestors.
4. Progenitors may obtain copies of blessings of their direct descendants.
5. Husbands and wives may obtain copies of each other’s blessings.
Copies of blessings of persons who are under the penalty of excommunication are not to be given to anyone.” (General Handbook of Instructions, 1976, #21, p. 52)
Mar.: Criteria for worthiness for temple recommend.
“No person should receive a recommend for any purpose unless found to be worthy in every respect. Interviewers should not assume that worthiness to enter the temple at one time allows for a subsequent casual interview.
Before issuing a recommend the bishop will assure himself by searching inquiry of the worthiness of the applicant in relation to the standards and principles of the Church. These may include the following questions:
1. Are you morally clean and worthy to enter the temple?
2. Will you and do you sustain the local and General Authorities of the Church, and will you live in accordance with the accepted rules and doctrines of the Church?
3. Do you have any connection, in sympathy or otherwise, with any of the apostate groups of individuals who are running counter to the accepted rules and doctrines of the Church?
4. Are you a full tithe payer?
5. Are you honest in your dealings with your fellowmen?
6. Do you keep the Word of Wisdom?
7. Do you wear the regulation garments?
8. Will you earnestly strive to do your duty in the Church; to attend your sacrament, priesthood, and other meetings; and to obey the rules, laws, and commandments of the gospel?
9. Have you ever been denied a recommend to any temple? (If so, ascertain date of refusal and name of bishop, ward, and stake.)
10. Have you ever been divorced? If so what was the real reason for the divorce? If the marriage was in the temple, has a divorce clearance been obtained from the First Presidency?
11. Has there ever been a major transgression in your life that has not been confessed and adjusted?
Where an applicant is not keeping the commandments, he should be required to demonstrate his true repentance before a temple recommend is issued.” (General Handbook of Instructions, 1976, #21, p. 53)
Mar.: Restrictions on young people receiving endowments.
“Young unmarried male or female members should not be recommended by Church leaders to obtain their endowments unless they are to be married in the temple or until they have received their mission call in a letter from the First Presidency. Other young persons should be recommended to receive their endowments only when their age and maturity justify it.” (General Handbook of Instructions, 1976, #21, p. 54)
Mar.: Restrictions on wife whose husband is not endowed.
“A wife whose husband is not endowed should not be given a recommend to receive her endowment. (A man who has received his endowment and subsequently is excommunicated from the Church is considered to be unendowed until his blessings are restored.)
Such restriction as in the above paragraph does not apply to a woman legally divorced, or legally separated, nor in such an unusual situation as where the husband has been missing and his whereabouts have been unknown for ten years or longer.
Women who received their own endowment before this rule was given or who were endowed before being married, even though married to non-members, may still be issued recommends to do work for the dead if worthy and living in conformity with covenants previously received.
An unendowed, worthy wife whose husband is willing may participate in baptisms and confirmations for the dead.” (General Handbook of Instructions, 1976, #21, p. 54)
Mar.: Husband whose wife is not endowed.
“A worthy man whose wife has not received her endowments may be given a recommend to receive his own endowments.” (General Handbook of Instructions, 1976, #21, p. 54)
Mar.: One-year waiting period for temple recommend.
“A bishop should not issue a temple recommend for endowment work to a newly baptized person until that person has been a member of the Church for one year. Only the First Presidency may authorize an exception to this rule, and if such permission is given, it should be in written form. However, worthy, single persons may serve as proxies in baptisms and confirmations for the dead or they may be sealed to their parents without such waiting period. Worthy, married, unendowed persons may also serve as proxies in performing baptisms and confirmations for the dead without such waiting period.” (General Handbook of Instructions, 1976, #21, p. 55)
Mar.: Civil marriage prior to temple sealing.
(A couple married by civil ceremony outside the temple are not to be issued recommends for the performance of ordinances other than baptisms and confirmations for the dead in the temple until after a year has elapsed since the civil ceremony was performed. This rule does not apply in the following situations:
1. A person endowed before being married in a civil ceremony, who is worthy to go to the temple, may receive a temple recommend within the year following the civil marriage to do ordinance work for the dead. Also a worthy person holding a current recommend may continue to perform the ordinance work for which it was issued.
2. Where civil law requires that marriages be performed outside the temple, provided the couple goes to the temple for their sealing within such reasonable time after their civil marriage as travel permits. This includes civil marriages in Japan and the temple districts of London, Switzerland, and New Zealand temples.
3. Due to the complicated procedure for validating marriages of Mexican citizens that are performed outside of Mexico, it is recommended that civil marriages take place in Mexico prior to sealings in the temple in those instances whre the couple plans to reside in Mexico. (See p. 109 for procedures for validating marriages for Mexican citizens.) In such cases, worthy couples may come to the temple for their endowments and sealings without the usual one-year waiting period provided they do so within a reasonable time as set forth in 2 above.
4. A couple married by civil ceremony, who were worthy but could not have a temple marriage because either or both had not been members of the Church for one year, may be issued recommends for their endowments and sealing as soon as they have been members for one year. They are not required to wait one year from their marriage date.
5. Still another exception would be where couples are civilly married and travel long distances from other countries with an organized Church group to do temple work. Such situations generally result in substantial savings for the couple to come to the temple.
6. Other exceptions may be granted only by the First Presidency. The letter from the First Presidency authorizing an exception must be presented at the temple with the temple recommend.”
(General Handbook of Instructions, 1976, #21, pp. 55-56)
Mar.: Time marriages in the temple.
“A marriage for time only may be performed in the temple only when the woman has been previously sealed to another man and such sealing has not been cancelled. Both the man and the woman must previously have been endowed and they must present a marriage license valid in the jurisdiction of the particular temple.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Remarriage outside temple may not be violation.
“Any person married in the temple, whose spouse has died, and who subsequently marries a divorced person or an unendowed person, does not thereby violate the temple covenants. However, the bishop and stake president should counsel the person concerning the obligation of keeping the covenants made in the temple.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Who should not perform civil marriages.
“Exceptions should not be requested. Because of the diversity of laws in the various states, provinces, and countries of the world, it should be determined by each authorized Church officer contemplating the performance of a marriage ceremony whether he is authorized by civil law to perform the ceremony.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Civil marriages in chapels discouraged.
“When couples are not to be married in the temple, discreet counsel from bishops might lead them to have the ceremony performed in the home of one or the other of those being married or in the home of the bishop or other Church officer. Next to the temple, the home is the most sacred place to hold this ceremony. The use of commercial chapels prepared solely for the performance of marriage ceremonies is discouraged.
Weddings should not take place on Sundays, and ceremonies should not be performed at unusual hours of the night.
Although generally discouraged, marriage ceremonies may, under certain circumstances, be performed in our chapels. Local officers should persuade those being married to dispense with the formal practices that pervade 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.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Bishops & Stk. Pres. not to act as temple sealers.
“Incumbent stake presidents or bishops who are sealers in the temple are not permitted to perform marriages or sealings in the temple during their tenure as stake presidents or bishops.” (General Handbook of Instructions, 1976, #21, p. 57)
Mar.: Temple recommends following divorce.
“Where a previously endowed person who is involved in pending divorce, legal separation, or annulment proceedings makes application for permission to go to the temple, brethren authorized to issue temple recommends should carefully and searchingly interview the applicant; if it is found that he or she is innocent of any serious wrongdoing in connection with the pending divorce, legal separation, or annulment and is otherwise worthy, a temple recommend may be issued. However, such recommend should be surrendered to the bishop on the date the divorce becomes final.
An initial recommend for a person whose divorce is finalized is governed by the following conditions:
1. Where a civil divorce, legal separation, or marriage annulment occurs subsequent to a sealing in the temple, clearance by the First Presidency must be obtained before a new temple recommend is issued to the person(s) involved. However, where moral transgression by one of the parties was a cause of the legal proceeding, the person not guilty of such transgression is not required to obtain such clearance.
2. If persons are not sealed to each other in the temple, a divorce, legal separation, or annulment of marriage does not need to be cleared by the First Presidency. However, before issuing the first recommend following the divorce, legal separation, or annulment, the bishop and stake president should determine by careful interview whether or not there was any unfaithfulness or serious transgression in connection with such divorce, legal separation, or annulment. If cleared, the individual’s membership record should be marked ‘Clearance Granted’ and show date. This clearance is only required for the first recommend issued after the divorce.
Divorce clearance for those previously sealed in the temple.
The following steps should be observed when a divorce clearance is required for a person previously sealed in the temple:
1. The applicant should complete in detail an Application to the First Presidency for Divorce Clearance. The bishop can obtain this form from the Office of the First Presidency.
2. The applicant should attach a letter setting forth–
a. A concise statement explaining the real reasons for the divorce.
b. A statement as to whether or not there was any unfaithfulness on the part of either party during the marriage.
c. A statement as to whether or not there has been any serious transgression at any time in the life of the applicant. If there has been unfaithfulness or transgression, it should be explained.
3. If the sealing has not been cancelled, the applicant should obtain and attach a written statement from such former spouse setting forth–
a. A concise statement of the real reasons for the divorce.
b. Any facts bearing upon the applicant’s worthiness or unworthiness to go to the temple.
c. If the applicant is a man, whether or not the divorced wife has any objections to the sealing of another person to the applicant, and the reasons if there are objections.
4. The bishop and stake president should each attach a letter setting forth–
a. A concise statement explaining the real reasons for the divorce.
b. A statement as to whether or not there was any unfaithfulness on the part of either party during the marriage.
c. A statement as to whether or not there has been any serious transgression at any time in the life of the applicant.
d. The present worthiness of the applicant to go to the temple.
e. His recommendation as to whether or not a divorce clearance should be granted.
f. A brief statement describing the disciplinary action taken in reference to the transgressor in the case of serious moral transgression on the part of the applicant or former spouse.
g. A statement as to whom the court awarded custody of the children and, if awarded to the wife, if the husband is current on support payments.
5. The bishop refers the application along with the appropriate letters to the stake president. The stake president adds his letter and forwards the application and attached letters to the First Presidency. All of the above items must be included or the application will be returned for further action.
After clearance has been granted, the bishop should endorse in a clear hand on the front side in the remarks section of the membership record of the applicant the words ‘Divorced–First Presidency granted clearance (date).’ A notation will be processed automatically for those whose records are on the Automated Membership System. Procedure for divorce clearance is only required when application is made for a temple recommend the first time after the divorce.
When a man remarries.
If a worthy man remarries after the death or divorce of his wife, the new wife may be sealed to him. It is not necessary to cancel the sealing or receive permission of the former wife, if living, to permit the sealing of the subsequent wife provided the divorce is final and a divorce clearance has been obtained from the First Presidency.” (General Handbook of Instructions, 1976, #21, pp. 57-59)
Mar.: Cancellation of a temple sealing.
“A person desiring to make application for cancellation of a temple sealing should write to the President of the Church requesting an Application for Cancellation of Sealing form. This form contains instructions for the procedure to be followed.
Do not combine or confuse a cancellation of a temple sealing with a divorce clearance.
No waiting period.
There is no waiting period for a woman to be sealed to a worthy, endowed man, to whom she is legally married, after cancellation of her former sealing. This can transpire any time after the woman receives a letter from the President of the Church indicating that her former sealing has been cancelled. Such a letter must be presented at the temple where the sealing is to take place.” (General Handbook of Instructions, 1976, #21, p. 59)
Mar.: Restoration of sealing after death.
“In cases where a couple married in the temple obtain a sealing cancellation and during mortality take no further action to restore such sealing, no subsequent request by their descendants or relatives will be approved for the restoration of the former sealing of that couple. The matter in these cases will be left in the hands of the Lord. The only exception to this rule would be where some conclusive evidence can be established by witnesses that both partners had desired to be reunited. Such evidence submitted in writing would need to be approved by the President of the Church before a restoration of the former sealing is granted.
Children may not have the sealing of a parent or parents altered at will. Any alteration of sealing of deceased couples must be processed by the Genealogical Society and approved by the First Presidency.” (General Handbook of Instructions, 1976, #21, p. 59)
Mar.: Expiration dates of temple recommends.
“Recommends issued in– Expire the next year on–
December, January, February 28 (29)
and February
March, April, and May May 31
June, July, and August August 31
September, October, and November 30
November.”
(General Handbook of Instructions, 1976, #21, p. 60)
Mar.: Temple dress standards.
“Patrons visiting the temple should be appropriately dressed. Brethren should wear a tie and suit jacket. Sisters should not wear miniskirts or slacks but should be modestly dressed. When witnessing marriages, shoes should be removed before going to the sealing room. Wearing of white slippers is optional. All-white clothing may be required in some temples. Generally this will be limited to situations where patrons must pass through the celestial room to reach the sealing room where the ceremony is to take place.
The bride’s dress should be white with long sleeves and a modestly high neck. Conspicuous decorations shoulid be avoided. Shoes should be plain white kid, satin pumps, or something similar with a low or medium heel. The soles of the shoes should also be white. White gowns with long dress pants are not approved to be worn in the temples. Brides may wear their wedding dress during the session if they desire. Appropriate rental dresses are available for endowments, marriages, and sealings. Grooming should be conservative, including hair style and nail polish. Bright-colored nail polish is out of place in the temple. Earrings, if worn, must be small and inconspicuous.
Brethren may wear the approved one-piece white suit when receiving ordinances in the temple. It is recommended that a white tie be worn with this suit.” (General Handbook of Instructions, 1976, #21, p. 61)
Mar.: Consideration for those without recommends.
“Frequently couples whose parents, one or more, are not members of the Church desire to be married by civil ceremony before going to the temple so that the nonmember parents may witness the marriage. It is contrary to Church policy to grant such requests. In lieu thereof, if the parties concerned desire to do so, they may arrange through the bishop of the bride or groom to hold a meeting in the meetinghouse subsequent or prior to the temple marriage to which the nonmenber parents and other friends may be invited; this meeting may be held in the cultural hall or some room other than the chapel. This meeting might include a musical number, such as a vocal selection, and prayer; and the bishop of the ward or some other qualified person might explain to those present the principle of eternal marriage. (A temple sealer should not be asked to give these instructions.) There would, however, be no exchanging of vows nor marriage ceremony of any kind as a part of this arrangement. The above does not apply in areas where the law requires the civil marriage to be performed in a public place.” (General Handbook of Instructions, 1976, #21, p. 61)
Mar.: Civil marriage not to follow temple marriage.
“Under no circumstance may a civil marriage ceremony follow a temple marriage. This would be mockery and cannot be condoned.” (General Handbook of Instructions, 1976, #21, p. 61)
Mar.: Rules governing sealing of wife to husband.
“1. A living woman can be sealed only to one husband.
2. A living woman having had more than one civil marriage, but sealed to one of her husbands, has thereby exercised her right of choice and cannot be sealed to any other husband unless the first sealing is cancelled.
3. A deceased woman having had more than one civil marriage, but having been sealed to one of her husbands during life, cannot be sealed to any other husband by proxy because she exercised her election to be so sealed during lifetime.
4. A deceased woman having had more than one civil marriage, buit not having been sealed to any of her husbands during her lifetime, may, after the death of all husbands and any of their subsequent spouses, be sealed to any one or to all of her husbands, leaving to the woman and to the Lord the decision as to which one, if any, of the sealings will become effective. Under this provision children can be sealed to their own parents unless already sealed to others.” (General Handbook of Instructions, 1976, #21, p. 62)
Mar.: Rules governing children born in the covenant.
“Children born in the covenant cannot be sealed to anyone else. If children are sealed in life to parents, they are not to be sealed again to anyone else, even though the parents to whom they were sealed later receive a cancellation of their sealing. This policy is not altered by adoption, consent of the natural parents, request of the child after becoming of age, or death of the natural parents.
A child born to a woman who is already sealed to a husband is born in the covenant of the mother’s sealing, whether or not the father of the child is the man to whom she is sealed, and provided neither the mother nor her legal husband are excommunicated at the time of the birth of the child. Birth in the covenant is a birthright blessing which guarantees eternal parentage to the child regardless of what happens to the parents, so long as the child remains worthy of that blessing. No sealing to parents is necessary for a child born in the covenant even if there is a subsequent change in the sealing status of the parents.” (General Handbook of Instructions, 1976, #21, p. 62)
Mar.: Restoration of blessings of deceased persons.
“In the case of endowed, deceased persons who were excommunicated in life, baptism by proxy must be performed first and then be followed by restoration of former blessings.
However, where deceased persons were known to have been excommunicated for polygamist teachings and activities, vicarious work in their behalf is to be performed only upon obtaining the express permission of the First Presidency.
All restoration of blessings of deceased persons are to be handled or directed by the president of the Salt Lake Temple after receiving information from the Genealogical Society which processes such names under the direction of the First Presidency.” (General Handbook of Instructions, 1976, #21, p. 63)
Mar.: Temple ordinances for handicapped persons.
“Living mentally retarded persons.
A living mentally retarded person is judged for temple work on his own behalf on the basis of his established mental age, based on the pattern prescribed for chronological age. A person with a mental age of less than eight years would not require baptism before sealing to parents. A person with a mental age of eight years or above would require baptism before being sealed to parents.
The extent of mental retardation must be determined by special testing administered by a physician, psychiatrist, or other professionally qualified person. A current certificate from such professional person designating the mental age must be presented to the temple president when a request is made for a temple ordinance for such a living mentally retarded person. If a child is under eight years of age, or if already baptized, no certificate is required for sealing to parents.
Temple ordinances by proxy for living mentally retarded persons will be performed only in cases of extreme hardship where present in the temple would be detrimental to the physical or emotional welfare of the person or members of the family, or to the atmosphere of the temple. Permission for such action may be granted only by the First Presidency.
Deceased mentally retarded persons.
Temple ordinances for deceased mentally retarded persons will be performed in accordance with rules for all deceased persons without consideration of mental retardation.
Physically handicapped persons.
Persons with physical handicaps who have the mental capacity may receive their own endowments. They should be encouraged to attend sessions on behalf of the dead only if they have the physical ability to care for themselves unassisted or if they are accompanied through the temple by a responsible relative or friend.
A persons subject to seizures not controlled by medication should not receive temple ordinances while living. Such persons are not held accountable for this work. Temple work may be done for them by proxy after their death. In addition, individuals who have received their own endowments but who are not subject to uncontrollable seizures should now be encouraged to attend the temple.” (General Handbook of Instructions, 1976, #21, p. 64)
Mar.: No temple ordinances for stillborn children.
“No temple ordinances are necessary for stillborn children, and ordinances in their behalf are not performed. The record of birth of a stillborn child may be entered on the Family Group Record, if the family desires, for family records.” (General Handbook of Instructions, 1976, #21, p. 65)
Mar.: No endowment for those dying under eight years.
“No endowment is required or will be performed for children who die under the age of eight years. No temple ordinances other than sealing to parents will be performed for such children, provided they were not sealed to parents during their lifetime or were not born in the covenant.” (General Handbook of Instructions, 1976, #21, p. 65)
Mar.: One-year rule for proxy ordinances for the dead.
“After the expiration of one year from the date of death, temple ordinances may be performed for all deceased persons (only baptism and confirmation for those of restricted lineage), without consideration of worthiness or any other qualification, or regardless of what may have been the cause of death.
This one year waiting period is intended to apply only to those who during their lifetime did not avila themselves of the opportunity of receiving their temple ordinances. Bishops and stake presidents should explain this to persons requesting early temple work for deceased members of their family. Family group sheets received by the Genealogical Society containing such names for processing will be held until the full year has elapsed. Exceptions must be approved by the First Presidency.” (General Handbook of Instructions, 1976, #21, p. 65)
Mar.: Wearing and care of temple garments and clothing.
“Garments manufactured by an agency of the Church, bearing the authorized label, meet the proper specifications. Should it not be possible to secure such garments, then another one-piece style of underwear which conforms to the approved pattern and is properly marked may be worn. For information on servicemen wearing the garments see section 11.
Individuals having received the endowment and having worn the garment then having subsequently discontinued wearing it may, after they have fully repented, resume wearing it without going to the temple for authorization, provided they have not been excommunicated from the Church. Excommunicated persons may resume wearing the garment only after a restoration of their former blessings by a member of the First Presidency or Council of the Twelve.
Approved style garment.
While involved in temple ordinances, patrons have the option of wearing the garment with short sleeves and knee length legs or the garment with long sleeves and long legs. Patrons should wear clean, fresh garments when they go to the temple to participate in ordinance work.
Disposition of used garments.
When garments are too worn for use, they may be completely burned or the marks of the priesthood should be removed from them and burned or cut into small pieces. The garment should then be cut up so the location of the marks cannot be identified. The fabrics of which garments were made then have no further significance as sacred clothing.
Garments and temple clothing that are freshly laundered and in good condition for wear, but for which an individual no longer has use, may be given to a worthy, endowed Church member or sent to a bishops storehouse for distribution. Under no circumstances should this clothing be sent to the Deseret Industries for resale. Worn out robes, aprons, and other items should be burned.
Making temple clothing.
Where it is necessary or desirable for individuals to make their own temple clothing, including the one-piece white suit for men, the booklet ‘Instructions for Making Temple Clothing,’ issued by the General Board of the Relief Society, 76 North Main Street, Salt Lake City, Utah 84150, should be followed.
Individuals or commercial firms should not engage in the business of making and selling temple clothes. Exceptions, if any, must be approved by the First Presidency.” (General Handbook of Instructions, 1976, #21, pp. 65-66)
Mar.: How to handle excess of male proxy names.
“The number of male names cleared for temple work generally exceeds the number of female names by approximately five percent. Stake and mission presidents should make every effort to ensure that the priesthood endowment activity absorbs these extra names by encouraging bearers of the priesthood to exceed the activity of the sisters by the five percent amount by more frequent attendance at the temple.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Temple work for blind persons.
“Blind persons, wherever possible, should have an escort of the same sex who can accompany them through the temple. Where this is not possible, arrangements should be worked out with the temple president to have a temple worker assigned to render such assistance as may be required for the welfare and safety of such patrons.
Seeing eye dogs are not permitted in the temple.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Tattooing and temples.
“The Church does not look with favor upon the tattooing of the body, but this does not restrict a person from receiving a temple recommend, unless such tattooing is obscene and unbecoming in the house of the Lord.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Long hair and temples.
“Worthy young men should not be denied a temple recommend because their hair is too long. Good grooming should be encouraged through love, kindness, persuasion, and understanding. Rigid rules must not be established that would prohibit those in this category from participation in sacred priesthood ordinances including ordinances of the temple. However, they should be counseled to keep their hair clean and presentable.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Administering to the sick in the temple.
“Administering to the sick in the temple is not a part of temple work and will not be done except in cases of emergency. Bishops should instruct their members to call upon the proper local authorities for this purpose.” (General Handbook of Instructions, 1976, #21, p. 67)
Mar.: Private prayer in the temple.
“No special arrangements are to be made for patrons to engage in private prayer in any room in the temple; however, a person may remain in the celestial room for a brief period and meditate in silent prayer.” (General Handbook of Instructions, 1976, #21, p. 67)
Mar.: Prayer roll.
“The purpose of the prayer roll is to remember those who are sick, otherwise afflicted, or who need an interest in the faith and prayers of the temple patrons. Long lists of names for the prayer roll should not be submitted.” (General Handbook of Instructions, 1976, #21, p. 67)
Mar.: Transgressions by prospective missionaries.
“Interviewers are to inquire specifically and in detail into all phases of moral worthiness. Any prospective missionary who has been guilty of fornication or has engaged in any sex perversion, abused the use of drugs, or who has committed a serious violation of the law of the land, must have his case reviewed by a General Authority.” (General Handbook of Instructions, 1976, #21, p. 68)
Mar.: Missionaries to be set apart by stake presidents.
“Prospective missionaries should be set apart in accordance with the following instructions:
1. The setting apart is to take place no more than a few days preceding the missionary’s departure from his home.
2. Preceding the setting apart the stake president is to interview privately and searchingly each missionary to determine that he has kept himself worthy of the sacred call he has received, and to ensure that no missionary be set apart unless he is worthy.
3. The president should make setting apart a special and significant occasion for those concerned, taking time to say a few words to those present so that all may feel the missionary’s call is a sacred and important responsibility.
4. The missionary’s family and others close to him should be invited to be present.
5. At the time of setting apart, the stake president should complete and sign the card which will be sent to him by the Missionary Department. This completed card should be handed to the missionary to be carried by him, along with his temple recommend, and handed to the clerk at the Missionary Home in Salt Lake City. If the missionary is not to come to Salt Lake City but is to report directly to his field of labor, the stake president should airmail the card directly to the Missionary Department.
6. The usual procedures pertaining to priesthood ordinances should be observed in the setting apart, indicating that this is done in the authority of the priesthood; further that this is done under authorization of the First Presidency; that the specific nature of the call be stated, including the name of the mission to which the individual has been called; to which may be added such words of counsel and blessing as the Spirit may dictate.
7. The setting apart blessing should not be recorded. However, the missionary may be encouraged to make mental note of what is said and then later make record in his personal journal of the setting apart date, the name of the individual who set him apart, and something of the words of blessing and counsel given him.
8. If the young man has not been ordained an elder and has been approved for ordination, both the ordination and setting apart may be accomplished at the same time.
9. The missionary should be advised that from the time of setting apart he is on a mission and under obligation to observe mission rules in his deportment.
10. Only in the most urgent cases of his absence will the stake president delegate this authority to a counselor.
11. The stake clerk should inform the ward clerk of the date a missionary is set apart within one week following the setting apart.”
(General Handbook of Instructions, 1976, #21, pp. 68-69)
Mar.: Young women as full-time missionaries.
“Young women age 21 or over are permitted to serve in the mission fields, but they should not feel obligated nor should they be unduly urged into such service; in addition, they should not be recommended if a mission will interfere with their entering into a proper marriage.” (General Handbook of Instructions, 1976, #21, p. 69)
Mar.: Welfare Services missionaries.
“Health, agriculture, vocational, and other welfare services specialists are needed and may be called by bishops on a full-time missionary basis to assist priesthood leaders in developing areas of the world to resolve temporal problems among members, such as poor health, malnutrition, and underemployment. Such persons include doctors, nurses, nutritionists, home economists, and other with health knowledge, farmers and others with agriculture knowledge and skills, social workers, those knowledgeable in career planning, and teachers of vocational subjects.
These specialists assist stake and mission leaders to better define the local temporal problems affecting members and to plan and carry out appropriate welfare services activities to assist members in becoming self-sustaining.
The length and conditions of their service are identical to those of proselyting missionaries. Worthiness, financial independence, good health and other requirements are identical. Single sisters and couples whose children are grown are eligible. Bishops recommend such persons for mission calls by using the standard form and procedures for other missionaries and attaching a letter stating the qualifications of the individual or couple.
Stake or mission presidents desiring the assistance of such specialists may direct inquiries to the office of the Presiding Bishopric or the Missionary Committee.” (General Handbook of Instructions, 1976, #21, p. 69)
Mar.: Missionary sins now handled by Miss. Dept.
“The seriousness of immorality in the mission field with its resultant punishment should be brought to the attention of all candidates interviewed.
Cases of adultery, fornication, homosexuality, or similar transgressions, are thoroughly investigated by the mission president who will report the facts to the Missionary Department. When so directed by the Missionary Department, the mission president will convene an elders court.” [Note two changes from previous instructions: 1) these transgressions are now handled through the Missionary Department, rather than by the First Presidency; 2) mandatory excommunication is no longer listed.] (General Handbook of Instructions, 1976, #21, p. 70)
Mar.: Grounds for Church Court action.
“1. Open opposition to and deliberate disobedience to the rules and regulations of the Church.
2. Moral transgressions, which include but are not limited to–
a. Murder (grounds for mandatory excommunication).
b. Adultery.
c. Fornication.
d. Homosexuality.
e. Incest (grounds for mandatory excommunication).
f. Child molesting.
g. Advocating or practicing plural marriage.
h. Misappropriating or embezzling Church funds.
i. Intemperance.
j. Cruelty to spouse or children.
k. Unchristianlike conduct in violation of the law and order of the Church.
l. Other infractions of the moral code.
3. When a member is convicted in courts of the land of a crime involving moral turpitude, such is prima facie evidence justifying excommunication by a Church court. Regular Church court procedures should be instituted and appropriate disposition made, but not until there has been a final judgment entered in the criminal action.
4. A request by an individual that his membership be withdrawn. This member should be labored with in kindness and patience in an endeavor to bring him into active fellowship. If this fails after patient effort, the regular court procedures leading to excommunication should be followed. A letter in writing (not a form letter) should be secured from the applicant requesting the withdrawal of his membership.
5. Parents requesting that names of unbaptized children be removed from Church records.
6. Where parents request in writing that the names of their baptized minor children be removed from the records of the Church, the bishop refers the case to the First Presidency for consideration. The referral should be in writing, stating all relevant facts, including the feelings of the children. No action is to be taken on the parent’s request until direction has been received from the First Presidency.
NOT GROUNDS FOR CHURCH COURT ACTION
Inactivity in the Church, in and of itself, is not sufficient reason to summon a member before a Church court for excommunication or disfellowshipment. Since the purpose of the gospel is to save souls, bishops, quorum leaders, and home teachers should labor diligently and untiringly with inactive and neglectful members in an effort to reactivate them and help them receive a better understanding of the gospel.
Joining another church is not in itself grounds for excommunication or disfellowshipment. A member who joins another church should be labored with and encouraged to return to the Church. If court action is necessary, regular Church court procedures for excommunication should be followed. An individual that joins an apostate group should be brought to the attention of the First Presidency.
A wife of a nonmember or of an inactive member should not be excommunicated because her husband refuses to permit her to be active. Unless the woman involved specifically requests in writing that her name be removed from the records of the Church, satisfying the bishop that this is her firm desire, she should not be cited to appear before a bishop’s court to answer for her standing, nor should her name be removed from the records of the Church.
Young unmarried people involved in moral transgressions who manifest a sincere spirit of repentance should be given special consideration, always thinking of their future lives and the effect that unnecessary publicity may have on them. Too severe action often defeats the ends of justice; they should have every opportunity to redeem themselves.” (General Handbook of Instructions, 1976, #21, pp. 71-72)
Mar.: Transgressions by full-time missionaries.
“A missionary guilty of immoral conduct while in the mission field is to be dealt with as directed by the Missionary Committee under the direction of the First Presidency. If the missionary committee directs the mission president to try an elder who has transgressed in the mission field, the mission president is authorized to convene an elders court consisting of the mission president and two elders who will be authorized to conduct the trial in accordance with the procedures governing a bishop’s court and with the additional authority to excommunicate.” (General Handbook of Instructions, 1976, #21, p. 73)
Mar.: High councilors don’t vote in decision.
“After the evidence is all in and all appointed have splken, the stake president, after conferring in private with his counselors, shall give a decision. He will not poll the high councilors to ask for their decision on the disposition of the case but will call on them only to sanction his decision by their vote.” (General Handbook of Instructions, 1976, #21, p. 76)
Mar.: Announcement of excom., disfellowshipments.
“Unless an appeal is pending, all excommunications and disfellowshipments, including those of Melchizedek Priesthood bearers, are to be announced (1) in the ward where the person lives, (2) by the bishop, and (3) in a ward priesthood meeting after the Aaronic Priesthood youth have been excused. When excommunication or disfellowshipment is the decision of a high council court, the bishop should indicate that the announcement is being made at the direction of the stake president. The announcement should consist only of a general statement that fellowship or membership has been withdrawn for conduct unbecoming a member of the Church, except in the cases of apostasy and the teaching of false doctrine where specific mention can be made. No sustaining vote will be requested from the members of the priesthood.
All proceedings of a Church court, except the announcement as stated above, are strictly confidential, and this principle must be honored.
There may be some instances, such as in the cases of those excommunicated because of teaching apostate doctrines or practices, where the stake president might determine that the announcement as outlined above should also be made in a stake priesthood meeting and/or in all of the ward priesthood meetings of the stake.” (General Handbook of Instructions, 1976, #21, p. 76)
Mar.: Rebaptisms requiring approval of First Presidency.
“After the above actions are completed and permission is received, the applicant may be baptized unless he was excommunicated for one of the following reasons.
a. Advocating the teaching of, or affiliating with, apostate sects that practice plural marriage.
b. Moral transgression while serving as a full-time missionary.
c. Excommunicated while serving as a prominent Church leader such as a mission president, temple president, patriarch, a member of a stake presidency, bishop, or member of a high council, or because of improper conduct while serving in one of these callings that resulted in subsequent excommunication.
d. Incest.
e. Murder.
f. Misappropriation or embezzlement of Church funds.
In the foregoing instances, the request must be forwarded to the First Presidency, and approval for baptism will be given only after a satisfactory interview of the applicant by a member of the First Presidency or Council of the Twelve.” (General Handbook of Instructions, 1976, #21, p. 79)
Mar.: Restoration of blessings: NOW CALLED AN ORDINANCE.
“If excommunicated persons who have had their temple endowments and who are again baptized into the Church are to receive their priesthood and temple blessings again, they must receive them by the ordinance of restoration of blessings by a member of the First Presidency or a member of the Council of the Twelve as authorized by the President of the Church. The ordinance of restoration of blessings pertains only to the temple blessing and the Melchizedek Priesthood offices of endowed persons. The bishopric, stake presidency, and high council or branch and mission presidency of a previously excommunicated person who has been baptized again must jointly recommend to the First Presidency that the person’s blessings be restored.
When a person applies for the restoration of blessings, the following actions are required.
. . . .
12. Sealings after baptism of an excommunicated person will be as follows:
a. An excommunicated person who remarries after having received a cancellation of a temple sealing must receive a restoration of blessings before he can be sealed again in the temple.
b. The children born to excommunicated persons are not born in the covenant. It is necessary for these children to be sealed to their parents after blessings have been restored or after parents have been sealed to each other in the temple.
c. If a person who has been sealed to a spouse commits adultery which is the cause of a divorce, such person cannot be sealed to the one with whom the adultery occurred.”
(General Handbook of Instructions, 1976, #21, pp. 80-81)
Mar.: Family Home Evenings.
“To aid parents in holding a weekly family home evening with their children, Monday evening has been designated in the Church to be kept free of ward or stake activities. In addition, the family home evening manual is written as an aid to meet the needs of every Latter-day Saint. Members should be counseled to retain their manuals from year to year. Some of the contents may be more useful at one time than another.” (General Handbook of Instructions, 1976, #21, p. 96)
Mar.: Temple garments and military personnel.
“If the prospective serviceman has been through the temple, the bisop should arrange to have him read the following instructions relative to wearing the proper clothing while in the armed services.
1. It should be definitely understood that all who have gone through the temple should wear and protect their garments as guardedly and sacredly as possible under all conditions. The covenants entered into in the temple contemplate that the garment will be worn at all times. These covenants are between the one making them and the Lord.
Primarily, therefore, the wearing of the garment is an individual responsibility. Consequently, the conscience of the wearer must guide when circumstances seem to justify any modivication of these sacred and binding obligations.
2. The sacredness of the garment should be ever present and uppermost in the wearer’s mind. One way to protect this sacredness is to avoid exposing the garment to the view of scoffers. When conditions arise making such exposure unavoidable, it may be best to lay aside the garment reverently and then put it on again as soon as conditions permit.
Every wearer should bear in mind, however, that there may be considerable inconvenience attached to wearing the garment when one is not associating wholly with Latter-day Saints, but that such inconvenience is by itself neither reason nor justification for laying the garment aside. Tact, discretion, and wisdom can do much to alleviate this inconvenience. The constant reminder which the wearing of the garment brings of obligations assumed in the temple is one of the greatest protections against sin. [Note that no protection in a physical sense is expressed or implied.]
3. In some areas and under some conditions military regulations require the wearing of two-piece underwear. The general observations set forth above should govern in these cases. If there are other circumstances on which the individual may wish counsel, he should feel free to write directly to Military Relations.
4. When military regulations deprive the wearer of the privilege of the garment, such deprivation will in nowise affect the individual’s religious status, living or dead, provided, of course, that his worthiness to wear the garment remains unchanged. Should an individual in military service be deprived of the right and privilege to wear the garment, because of military regulations or circumstances over which he has no control, it will be his privilege, right, and duty to wear it again as soon as circumstances permit.
5. In war zones, military regulations sometimes require that all underwear be dyed an approved green color. Under these circumstances our men in military service should feel free to comply with the regulation.
6. Military authorities have warned that certain synthetic fibers, if worn next to the skin, may create serious hazards for airmen and others who in case of accident or other conditions may be exposed to fire. They have indicated that cotton is a much safer fabric to be worn for those so exposed. Our brethren should bear this in mind in securing garments.
Bishops should not attempt to interpret this information; rather, endowed persons, having read it or had it read to them, should then determine for themselves, under the circumstances facing them, what course to pursue.” (General Handbook of Instructions, 1976, #21, pp. 98-99)
Mar.: Softening on dispensing alcoholic beverages.
“Involvement by members of the Church in handling, selling, or serving of alcoholic beverages should be discouraged. Cautious consideration should be exercised before persons so involved are called to Church positions.” (General Handbook of Instructions, 1976, #21, p. 104)
Mar.: Temple burial clothing.
“An endowed individual who discontinued wearing the garments until death may be buried in temple clothing if the family desires, unless the person was excommunicated.
An endowed individual who has committed suicide may be buried in temple clothing, unless the person was excommunicated.
Excommunicated persons whose blessings have not been restored are not to be buried in temple clothing.” (General Handbook of Instructions, 1976, #21, p. 109)
Mar.: Dedication of graves a priesthood ordinance.
“At lease one member of the bishopric should accompany the cortege to the cemetery. A simple and earnest prayer, with blessings pronounced as the Spirit of the Lord directs, should be offered at the graveside.
If appropriate, the graveside prayer should include a dedication of the grave, a priesthood ordinance, and should be offered by one holding the Melchizedek Priesthood as designated by the bishop, after consultation with the family: The one praying should follow the instructions set forth in the Melchizedek Priesthood Handbook.” (General Handbook of Instructions, 1976, #21, p. 109)
1976: 1 Jul.: Priesthood line of authority.
[New material] “If a priesthood bearer desires to trace his own line of authority, he should pursue his current office in the priesthood–not former offices. Bishops and patriarchs should trace their line of authority as high priests. In completing an authority line, each step should go back through the office held by the person at the time he performed the ordination.
It is not appropriate to trace the line of authority in cases of setting apart nor for other ordinances.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 1)
1 Jul.: Worthiness criteria for temple recommend.
[Replacement material] “Great care and attention must be exercised in the issuing of recommends to the temple. Church authorities making these interviews should realize that they are representing the Lord in determining worthiness of individuals to enter His holy house.
No person should receive a temple recommend unless found to be worthy.
Interviews should be private in each instance and should not assume that worthiness to enter the temple at one time allows for a subsequent casual interview.
Before issuing a recommend, the interviewing authorities should assure themselves by searching inquiry of the worthiness of the applicant in relation to the standards and principles of the Church. They should discuss the following questions with the person:
1. Have you ever been involved in a transgression relating to the law of chastity that has not been resolved with the appropriate priesthood authorities?
2. Do you sustain the President of The Church of Jesus Christ of Latter-day Saints as a Prophet, Seer, and Revelator, recognizing no other person on the earth as authorized to exercise all priesthood keys?
3. Do you sustain the other General Authorities and local authorities of the Church?
4. Do you earnestly strive to live in accordance with the accepted rules and doctrines of the Church?
5. Do you have any affiliation with or sympathy for any groups or individuals who teach or practice doctrines not officially approved by The Church of Jesus Christ of Latter-day Saints?
6. Are you a full tithe payer?
7. Are you totally honest in your dealings with your fellowmen?
8. Do you keep the Word of Wisdom?
9. Do you wear the regularly approved garments both night and day?
10. Will you earnestly strive to do your duty in the Church; to attend your sacrament, priesthood, and other meetings; and to obey the rules, laws, and commandments of the Church?
11. Is there anything amiss in your life that has not been fully resolved with the appropriate priesthood authorities that should be cleared up at this time?
12. Have you ever had a divorce that has not been cleared by appropriate priesthood authorities where required?
13. Do you consider yourself worthy in every way to go to the temple?
Acceptable answers to the above questions will ordinarily establish the worthiness of an individual to receive a temple recommend. The recommend questions represent minimum worthiness qualifications, not maximum expectations.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; pp. 2-3)
1 Jul.: Temple recommends and divorces.
[Replacement material] “When a person who has been sealed previously is involved in divorce, legal separation, or annulment and is guilty of a moral transgression, clearance must be obtained from the First Presidency before that person may obtain a temple recommend. This policy includes an individual who has been divorced after a civil marriage if he (she) has been sealed in a prior marriage. To obtain such clearance, the applicant should complete in detail an Application to the First Presidency for Divorce Clearance. The bishop can obtain this form from the Office of the First Presidency. However, if a person who has been sealed to a spouse commits adultery which is the cause of a divorce or which results in the breaking up of a home or homes, such person cannot be sealed to the one with whom the adultery occurred. If any exceptions are made to this rule, they must be authorized by the First Presidency.
In all other cases involving divorce, legal separation, or annulment, permission to go to the temple may be granted by the bishop and stake president. Such persons desiring to obtain a temple recommend should go through the regular procedure of interviews regarding worthiness. These cases would include persons never sealed in the temple and persons previously sealed in the temple but not involved in moral transgression.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 3)
1 Jul.: Missionary service following abortions.
[New material] “The following guidelines pertain to full-time missionary service when abortions are involved:
1. Those (male and female) who are in any way associated or connected with abortions growing out of their immoral acts should be encouraged to repent and keep the commandments, which in appropriate cases will include Church court action.
2. Prospective male missionaries who have advised, encouraged, consented to, or arranged for the performance of an abortion growing out of their immoral conduct will not be called on full-time missions.
3. When such abortions are performed without the consent or approval of these prospective missionaries, decisions as to missionary service will be made on the same basis as in other cases of immorality.
4. Sisters who voluntarily submit to abortions growing out of their immoral conduct will not be called on full-time missions.
5. These provisions do not apply to abortions performed before baptism.”
(General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 4)
1 Jul.: Temple recommends for full-time missionaries.
[New material] “Mission presidents may issue temple recommends to returning full-time missionaries. Such temple recommends require only the interview and signature of the mission president and the signature of the missionary.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 4)
1 Jul.: Short-term missions for male youth.
[New material] “Priests and elders 17 and 18 years of age may be called to serve short-term missions during vacation periods. In such instances the following guidelines should be observed:
1. Young men should be at least 17 years of age and should serve for a period of from two to four weeks.
2. Since this is a priesthood activity, young women are not to be called.
3. Each candidate should be interviewed by his bishop/branch president as to worthiness before being called by the stake/district president. He should not be set apart.
4. Each young man should serve in the mission that is responsible for proselyting in the stake/district where he resides.
5. There should be no compulsion on the part of a stake/district to supply a given number of young men. The program is entirely voluntary and not a requirement.
6. Those who are called should pay their own expenses and would normally live with their full-time missionary companion. Care should be taken to ensure the call does not create a financial burden.
7. Young men who participate in this program should adhere to the grooming and dress standards of full-time missionaries.
The stake/district president who has young men in his unit who are interested in participating in this missionary preparation experience should contact the full-time mission president to finalize arrangements.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 4)
1 Jul.: Informing spouse or parents of court proceedings.
[New material] “Confessions to Church authorities and the convening of Church courts are highly confidential. However, the husband or wife of a person called before a Church court has a special interest in the proceedings and their outcome, as do the parents of young single persons so involved. When court proceedings appear likely, local authorities should determine from the person involved whether the parents or spouse are aware of the situation, and, if not, the person should be encouraged to explain to them whaat is happening. If the person does not wish to make the explanation directly, his permission should be sought for the presiding local authority to make the explanation. Communication of the nature of the charge is not necessary but may be advisable. Special circumstances may dictate that informing the parents or spouse would be unwise.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 5)
1 Jul.: Members involved in church court action.
[New material] “Presiding officers of Church courts are to include a statement in the court minutes identifying members living outside their jurisdiction who seemingly are guilty of transgression. The statement is to include the full names and addresses of these members and is to state whether their priesthood leaders have been contacted. The presiding officers of Church courts should contact the priesthood leaders of such members so proper action can be taken. However, if such contact is impossible, the presiding officers are to notify the Confidential Section of the Office of the Presiding Bishopric. The Confidential Section then can notify the priesthood leaders of such members.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 5)
1 Jul.: Readmission of excommunicated person.
“[Pages 79-80. Under present title ‘READMISSION OF EXCOMMUNICATED PERSON’ insert note on page 80 after first complete paragraph indicating that this material replaces that paragraph.] Excommunicated persons who have had their temple endowment and who are again baptized into the Church may receive a restoration of blessings as indicated in the following paragraphs. Pending the restoration of their blessings, the persons involved may participate in any Church activity permissible for a new, unendowed convert who holds no priesthood.”
1 Jul.: Statement on abortion.
[New material] “To reaffirm the policy of the Church concerning abortion, the First Presidency is publishing the following official statement on this subject.
The Church opposes abortion and counsels its members not to submit to, be a party to, or perform an abortion except in the rare cases where, in the opinion of competent medical counsel, the life or health of the woman is seriously endangered or where the pregnancy was caused by forcible rape and produces serious emotional trauma in the victim. Even then it should be done only after counseling with the local bishop or branch president and after receiving divine confirmation through prayer.
Abortion is one of the most revolting and sinful practices in this day, when we are witnessing the frightening evidence of permissiveness leading to sexual immorality.
Members of the Church guilty of being parties to the sin of abortion are subject to the disciplinary action of the councils of the Church as circumstances warrant. In dealing with this serious matter, it would be well to keep in mind the word of the Lord stated in the 59th Section of the Doctrine and Covenants, verse 6, ‘Thou shalt not steal; neither commit adultery, nor kill, nor do anything like unto it.’
As far as has been revealed, the sin of abortion is one for which a person may repent and gain forgiveness.”
(General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 6)
1977: 1 Apr.: 70s now approved & ordained at stake level.
[New material] “Stake presidents are authorized to call and ordain worthy brethren to the office of seventy without prior approval of the Presidency of the First Quorum of the Seventy. The candidate(s) should be approved by the high council and sustained in a stake conference or stake priesthood meeting before being ordained, as is true with any ordination in the Melchizedek Priesthood.
Special forms pertaining to the application and approval for ordination to the office of seventy or for the approval of a president of a seventies quorum in a stake are no longer used. Also, no record of those who have been ordained seventies need be sent to the Presidency of the First Quorum of the Seventy.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; p. 2)
1 Apr.: Errors in sacrament prayers.
[New material] “The sacramental prayers were received from the Lord by revelation, and every care should be taken to see that they are given accurately. They should be spoken clearly and audibly and with reverence.
When an error is made by one officiating at the sacrament table, the bishop is the judge as to what should be done. Following are some guidelines:
1. If the officiator immediately corrects the error, he need not repeat the prayer in full.
2. If the error is not corrected by the officiator, the bishop should direct him to repeat the prayer.
3. When an error is corrected by the bishop, it should be done without embarrassment to the officiator or distraction from the sacredness of the ordinance.
It is recommended that those called to officiate at the sacrament table memorize the prayers and be taught to understand their significance. Printted prayers should be in a position where they can be easily read if needed.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; pp. 2-3)
1 Apr.: Civil marriage prior to temple sealing.
[Revision] “A couple married by civil ceremony outside the temple are not to be issued recommends for the performance of ordinances in the temple other than baptisms and confirmations for the dead until after a year has elapsed since the civil ceremony was performed. This rule does not apply to the following:
Authorized Exceptions:
1. Where laws of the country make it difficult to secure recognition or sanction of a civil marriage performed outside its own borders.
2. Where couples from other countries travel by air with temple or other Church excursions resulting in considerable savings in travel costs.
3. Where the temple is located in a country whose laws require that civil marriages be performed in a public place.
4. Where unchaperoned couples travel long distances requiring one or more overnight stops enroute to the temple.
Worthy couples in above categories who are properly recommended may come to the temple for their endowments and sealings without the usual one-year waiting period. While no minimum or maximum time is set between the civil ceremony and the temple sealing, it is recommended that such sealing be accomplished within such reasonable time after the civil marriage as the mode of travel permits. After a couple is legally married, there is no requirement that they abstain from marital relations pending their sealing in the temple.
Exceptions other than those listed above and special situations shown below may be granted only by the First Presidency. Other exceptions, if any, must be by letter of authorization from the First Presidency. This letter should accompany the temple recommend when it is presented at the temple.
Special Situations:
1. If a person has been endowed before his or her civil marriage and is in every respect worthily qualified to go to the temple, it is proper to issue a temple recommend within the year following the civil marriage. Such recommend qualifies him to do ordinances for the dead; however, he is not eligible to receive a recommend for his own sealing to a spouse until a year has elapsed from the time of his civil marriage.
2. A husband and wife married by civil authority who were worthy but could not have a temple marriage because either or both of them were not members of the Church for a full year or where a cancellation of a previous sealing was not finalized may come and be endowed and sealed as soon as they have been members for one year or more or where the cancellation of a previous sealing is received. Under these circumstances they are not required to wait a year from their marriage date.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; pp. 3-4)
1 Apr.: Temple recommends and divorces.
[Revision] “When a person who has been sealed previously is involved in divorce, legal separation, or annulment and is guilty of a moral transgression after being sealed to a spouse, clearance must be obtained from the First Presidency before that person may obtain a temple recommend. This policy includs an individual who has been divorced after a civil marriage if he (she) has been sealed in a prior marriage. To obtain such clearance, the applicant should complete in detail an Application to the First Presidency for Divorce Clearance. The bishop can obtain this form from the Office of the First Presidency.
In all other cases involving divorce, legal separation, or annulment, permission to go to the temple may be granted by the bishop and stake president. Such persons desiring to obtain a temple recommend should go through the regular procedure of interviews regarding worthiness. These cases would include persons never sealed in the temple and persons previously sealed in the temple but not involved in moral transgression.
Divorce clearances as set forth above (whether obtained from the First Presidency or from the bishop and stake president) are required only for the first recommend issued after the divorce.
When a man remarries after a temple sealing and divorce or death.
If a worthy man remarries after the death or divorce of his wife, the new wife may be sealed to him. It is not necessary to cancel the sealing or receive permission of the former wife, if living, to permit the sealing of the subsequent wife provided the divorce is final and a divorce clearance, if required, has been obtained.
However, if a person who has been sealed to a spouse commits adultery which is the cause of a divorce or which results in the breaking up of a home or homes, such person cannot be sealed to the one with whom the adultery occurred. If any exceptions are made to this rule, they must be authorized by the First Presidency.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; p. 4)
1 Apr.: Clarification of “incest.”
[New material] “When the term ‘incest’ is used by the Church, it refers to sexual intercourse between a parent and child, including a parent with an adopted or foster child. There may be other instances, however, that constitute incest. The First Presidency should be contacted by letter explaining the circumstances of any cases in question. When a young child is involved, disciplinary action will not be taken against the child.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; p. 5)
1 Apr.: Sealing of children born by artificial insemin.
[New material] “Although the Church discourages artificial insemination with other than the semen of the husband, it recognizes this is a personal matter which must ultimately be left to the determination of the husband and wife with the responsibility for their decision resting solely upon them.
However, a child born by means of artificial insemination after parents are sealed in the temple is born in the covenant. A child born by artificial insemination before parents are sealed may be sealed subsequent to the sealing of parents.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; p. 6)
1 Apr.: Cremated bodies to be dressed in temple clothes.
[New material] “If the body of an endowed, deceased person is to be cremated, the body should be fully dressed in temple clothing at the time cremation takes place. Regular funeral services may be held. An appropriate dedicatory prayer may be offered if the ashes are buried or deposited in a mausoleum.” (General Handbook of Instructions, 1976, #21, Supplement Number 2, 1 Apr., 1977; p. 6)
1978: 1 Mar.: Changes in temple recommend questions.
The following changes in temple recommend questions were made since Supplement Number 1, 1 Jul., 1976:
Changes in position: #12 now (transgression relating to the law of chastity) was #1 in Supplement #1; #10 now (divorce not cleared) was #12.
New question (now #11):
“In speaking of the temple, the Lord made it clear that no unclean thing should enter therein. He also said, ‘But if there shall come into it any unclean thing, my glory shall not be there; and my presence shall not come into it’ (See D&C 94:8-9). Our Heavenly Father is very displeased when any of his children engage in impure, unholy, or unnatural sex acts. When a person has been involved in any of these situations, complete repentance is required before a temple recommend is issued.”
(General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; pp. 4-5)
1 Mar.: Special exceptions to one-year rule for temples.
[Revision] “A couple married in a civil ceremony outside the temple is not to be issued recommends for the performance of ordinances in the temple, other than baptisms and confirmations for the dead, until after a year has elapsed since the civil ceremony was performed. This rule does not apply to the following:
. . . .
2. Special situations:
a. A worthy person endowed before his or her civil marriage may be recommended to go to the temple for any purpose (except for sealing of wife to husband) within the year following such marriage. An unendowed person not qualifying for a recommend at the time of civil marriage but who has since become worthy and eligible in all respects may receive a recommend to the temple for his or her own endowment and subsequently for any purpose (except for sealing of wife to husband) within the year following civil marriage. It should be remembered, however, that a wife cannot be endowed unless her husband is already endowed or is to be endowed at the same time. Couples in these categories are not eligible to receive recommends for their own sealing until one year has elapsed from the date of their civil marriage.
b. A worthy husband and wife married by civil authority who could not be married in the temple because one or both of them had not been a member of the Church for a full year may be endowed and/or sealed as soon as both have been members for one year.
c. A worthy husband and wife married by civil authority who could not be married in the temple because a divorce clearance by the First Presidency was pending may be endowed and/or sealed as soon as the divorce clearance is received.
d. Worthy couples waiting for cancellation of a previous sealing who were civilly married in the temple for time only may be sealed any time after such cancellation is received.”
(General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; pp. 6-7)
1 Mar.: Temple dress standards.
[Revision] “Because temple attendance is a sacred occasion, conduct, clothng, and grooming of all who enter the temple should reflect their reverence for the sacred nature of the temple and ordinances performed therein.
Brethren. Brethren should wear a clean white shirt and a tie when going to the temple for ordinance work or to witness a marriage. A suit jacket is encouraged but is optional in hot climates.
While participating in temple ordinances, patrons have the option of wearing the approved one-piece white suite (white tie optional) or white trousers with a long-sleeve white shirt and white tie.
Sisters. In going to the temple sisters should be encouraged to wear hose and shoes, be dressed modestly, and should not wear slacks.
Hats and head scarves, if any, should be removed at the temple entrance.
Brides. Brides who take their own dresses to the temple need to know that the dress shouild be white with long sleeves and a modestly high neckline. Sheer materials, if any, should be lined. Brides will be permitted to wear their wedding dress on the session if they so desire. However, trains, if any, must be removed for the endowment session. White gowns with long dress pants and not approved for the temple.
Children. Children must be clothed in white while being sealed to their parents as well as while witnessing sealings of brothers and sisters to parents. Girls should wear a long white dress with long sleeves. (Tinygirls may wear either a short or long dress.) Children should learn the beauty and sacredness of the temple and proper dress is part of that training.
White and Clean. All clothing worn in the temple, including the garment and underclothing, should be white, clean, and in good repair. Appropriate items, such as robe, apron, and sash, should also be kept clean and neatly pressed.
Witnessing Marriages. White clothing will be required onlywhen patrons must go through the celestial room to the sealing room. Shoes should be removed in designated areas. White slippers are optional.
Jewelry. All jewelry worn in the temple should be conservative so as to avoid drawing attention to the individual rather than the sacred ordinances. Earrings that are small and inconspicuous are acceptable and need not be removed. This includes but is not limited to pierced earrings.
Sisters’ Grooming. Plain combs, small barrettes, and white ribbons may be worn in the temple when patrons desire to do so in order to keep their hair in place. Hairdos, nail polish, and makeup should be conservative. Loud colors and heavy makeup are out of place in the temple.
Patrons’ Own Shoes. Patrons’ own shoes when they are to be worn in connection with temple ordinances should be white with a low or medium heel. The sole should be white or a conservative pastel such as light tan or light gray. White slippers may be worn in the temple instead of the patrons’ own white shoes and will be available if desired.
Temple Garment. Those going to the temple for their own endowment should bring an approved temple garment to wear from the temple.
Rental Clothing. Clothing needed in the temple, including brides’ dresses, will be available at the temple for a modest rental charge, or patrons may use their own provided such clothing meets temple requirements.
Exceptions to Meet Local Conditions. In countries where customs for street dress are different, and in hot climates, changes may be made in these provisions so as to conform to local conditions and tradition. However, patrons should be encouraged to go to the temple dressed as they feel would be appropriate for attending a sacrament meeting.
Reverence and Spirituality. The observance of guidelines set forth herein will bring increased reverence and spirituality into the lives of all who enter the holy temples.”
(General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; pp. 8-9)
1 Mar.: Children born in the covenant.
[Revision] “Birth in the covenant is a birthright blessing and guarantees the right of having parents eternally, regardless of what happens to the natural parents, so long as the child remains worthy of that blessing.
No sealing to parents is necessary for a child born in the covenant even if the sealing status of the parents is subsequently changed.
If children are sealed to parents during this life, they cannot be sealed later to any other parents, even if the sealing of the parents to whom they are sealed is later cancelled. This policy is not altered by adoption, consent of the natural parents, request of the child after coming of age, or death of the natural parents.
This would apply to deceased children sealed by proxy if one or both of the parents to whom they were sealed were living at the time of the sealing, unless revoked or cancelled by the First Presidency.
When a woman is properly sealed to a husband in the temple, all children born to her while that sealing remains in effect are born in the covenant. Her sealing is no longer in effect when any of the following occurs:
1. She is excommunicated.
2. The husband to whom she is sealed is excommunicated.
3. Her sealing to her husband is cancelled.
If a woman is sealed to a husband and he is later excommunicated, that sealing (though no longer in effect by virtue of the act of excommunication) must still be formally cancelled before she can be sealed to another husband.
All children born to her while the sealing is not in effect are not born in the covenant and would need to be sealed to parents even if the sealing of the parents is restored after the birth of these children.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; pp. 9-10)
1 Mar.: Sealing of children to other than natural parents
[Revision] “Without approval from the First Presidency, a living child may not be sealed to a natural parent and a stepparent or to foster parents if any of the following six conditions is known to exist:
1. The child is married and not endowed.
2. The child is born in the covenant while sealed to parents.
3. The child was adopted because both parents died.
4. The child’smother did not give up the child voluntarily for adoption under conditions not involving neglect.
5. The adopting parent is the stepmother, and the natural mother is sealed, or it is planned to have her sealed, to the natural father. (The natural mother can be sealed to the natural father unless she is sealed to another husband before her death.)
6. Whe the traditional practice (as in Asia or the Pacific) violates the laws of the country in which the child resides.
A person who is twenty-one or older at the time of a sealing request and to whom none of the preceding conditions applies–
1. May be sealed to a natural parent and a stepparent or to foster parents by making a request to the temple president for this sealing. If the person has been adopted, he should present to the temple president documentary proof of the adoption.
2. Must submit a special request to the Genealogical Department and receive clearance to be sealed to a natural parent and a stepparent or to foster parents if the person was adopted after reaching legal age.
3. May be sealed to a living mother and a stepfather to whom the mother has been sealed. A person has this right of election because he cannot be sealed to both natural parents in this circumstance.
A person who is under twenty-one at the time of a sealing request and to whom none of the preceding conditions applies may be sealed to a natural parent and a stepparent or to foster parents if the parents requesting the sealing present any one of the following documents to the temple president:
1. Copy of the final decree of adoption, or
2. Copy of the revised legal birth certificate, or
3. Written consent to the proposed sealing signed by the other natural parent. If the other natural parent is deceased or missing (as defined in the following paragraph), the consent of the remaining parent will suffice. If a court has withdrawn parental rights permanently from a natural parent because of neglect, the agency or person to whom parental rights were awarded must give written consent to the proposed sealing.
If a natural parent has been missing for more than ten years and is therefore not available to give written consent, a person under twenty-one may be sealed to the other natural parent and a stepparent, subject to future review. However, such a sealing should not be performed if the natural parents are sealed. In this context, the word missing means that reasonable efforts have failed to locate the parent. ‘Reasonable efforts’ includ contacting relatives and friends and checking records that might reveal the parent’s location. The temple president should be satisfied that reasonable efforts have been made to locate the missing parent.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; pp. 10-11)
1 Mar.: Children whose natural parents are not known.
[New material] “If the natural parents of a child who has not been adopted legally are not known and cannot be determined by reasonable efforts, the foster parents or the child should request permission from the Genealogical Department to have the child sealed to the foster parents.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; p. 11)
1 Mar.: Lines of responsibility for living children.
[New material] “Living children are responsible for the temple and genealogical work on the lineages of the parents to whom they are sealed. Living children who are sealed to a parent or parents other than natural parents also retain the privilege of doing temple and genealogical work on the natural lineages that are different from the lines of sealing.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; p. 11)
1 Mar.: Medical leave of absence for missionaries.
[New material] “If a missionary returns home because of illness, he is placed on a medical leave of absence. The Church will pay his way home. If the missionary recovers sufficiently to be able to resume his missionary labors, the Church will pay his fare back to his mission or to his new assignment. After the successful completion of his mission, the Church will pay his fare home.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; p. 12)
1 Mar.: Belated confessions of missionaries.
[New material] “The following procedures apply whenever a full-time missionary confesses a serious transgression which he committed before entering the mission field:
1. The mission president should obtain as much information as possible to understand the situation clearly.
2. Based on this information, the mission president should then determine if the missionary requires special clearance to remain in the mission. Generally, clearance is required if the missionary has been guilty of fornication or has engaged in any sex perversion, has abused the use of drugs, or has committed a serious violation of the law of the land. If the offense was less severe than any of these categories, the mission president may allow the missionary to remain in the mission field without taking further action. If the offense falls into any of the above categories, clearance must be obtained through the following procedures:
a. The missionary should write a letter of explanation and apology to his stake president, and then give the letter to the mission president for review.
b. The mission president should–
1. Review the missionary’s letter to be sure it contains sufficient detail for the stake president to understand the situation clearly and to make a recommendation. If feasible, the name or names of the partner or partners should be obtained and included.
2. Write a cover letter and send it with the missionary’s letter to the stake president.
c. The stake president should–
1. Consult with the bishop, parents, and others if appropriate.
2. Inform the bishop or the bishops of the partner or partners in the transgression, where practicable, so that appropriate action may be taken.
3. Communicate with the mission president recommending whether the missionary should return home or remain in the mission.
d. The mission president should decide on a course of action in conjunction with the stake president’s recommendation.
e. If the missionary must return home or if further counsel or action is needed, the mission president should contact the Missionary Department.”
(General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; pp. 12-13)
1 Mar.: Redefinition of incest.
[Revised since Supplement Number 2] “Incest (grounds for mandatory excommunication). When the term incest is used by the Church, it refers to sexual intercourse between a parent and child, including a parent with an adopted, foster, or step child. There may be other instances, however, that constitute incest. If there is any question concerning such instances, the First Presidency should be contacted by letter explaining the circumstances. When a young child is involved, disciplinary action will not be taken against the child.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; p. 14)
1 Mar.: Restoration of blessings is divorce clearance.
[New material] “Restoration of blessings constitutes a divorce clearance so that the bishop and stake president can then issue a temple recommend if in the interview the person is found to be worthy.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; p. 15)
1 Mar.: Sealings and artificial insemination.
[Revised since Supplement Number 2] “The Church discourages artificial insemination with other than the semen of the husband. Artificial insemination with semen other than from the husband may produce problems related to family harmony. The Church recognizes that this is a personal matter which must ultimately be left to the determination of the husband and wife with the responsibility for their decision resting solely upon them.
A child born by means of artificial insemination after parents are sealed in the temple is born in the covenant. A child born by artificial insemination before parents are sealed may be sealed subsequent to the sealing of the parents.” (General Handbook of Instructions, 1976, #21, Supplement Number 3, 1 Mar., 1978; p. 16)
1979: Nov.: Revision of Church Courts section.
The name of the section was changed from “Church Courts” to “The Church Judicial System.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 1)
Nov.: Some sins require court action for repentance.
“Certain transgressions of Church members are serious enough that repentance can be brought about only by proper Church discipline carried out under the inspiration of the Lord through an established judicial system administered by the priesthood.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 1)
Nov.: Bishops cannot ignore serious transgressions.
“Bishops and stake presidents are judges of members’ worthiness for all Church privileges. The purpose of everything a bishop or stake president does should be to strengthen individuals in their quests for exaltation. Thus, no bishop or stake president can ignore serious transgressions or which he has knowledge or evidence. He has the solemn duty not only to keep the Church unspotted from the sins of the world, but also to help individuals to repent.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 1)
Nov.: “Probation.”
“When certain transgressions are confessed, the bishop or stake president may choose to restrict the member’s privileges temporarily. Such a temporary restriction may be part of a private, but official probation. Probation without a Church court is a form of official Church discipline that can help a member repent.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 1)
Nov.: Causes for convening church courts.
“Church courts may be convened to consider–
1. Open opposition to and deliberate violation of the rules and regulations of the Church (including associating with apostate cults or advocating their doctrines).
2. Un-Christianlike conduct.
3. Serious transgressions, including adultery, fornication, abortion, homosexuality, lesbianism, incest, child-molesting, cruelty to spouse or children, theft, misuse or embezzlement of Church funds, misuse of other people’s funds, and any other serious infraction of the moral code.
Church courts must be convened with a serious transgression has been committed and one of the following circumstances exists:
1. At the time of the transgression the transgressor held a prominent position of responsibility in the Church: Regional Representative, mission president, temple president, patriarch, stake president, stake president’s counselor, high councilor, bishop, bishop’s counselor, or full-time missionary.
2. The transgressor is guilty of murder.
3. The transgression is widely known.
4. The transgressor poses a serious threat to other Church members.
5. The transgression is part of a pattern of repeated serious wrongdoing, especially if prior sins have already been confessed to priesthood authorities.
6. The Spirit so directs.
Church courts should not be convened merely because a member is totally inactive unless he (1) is influencing others toward apostasy or (2) makes a written request (not a form letter) at his own initiative for excommunication and patient efforts to dissuade him are unsuccessful. A request that representatives of the Church not visit the member is not a reason for excommunication.
A court should not be convened for a Church member who attends another church unless he has joined another church, or an apostate cult is involved. However, if a Church member joins another church, he should be cited and brought to a Church court to be tried for his membership. [New ruling.] The spouse of a nonmember or an inactive member should not be brought before a Church court simply because the nonmenber or inactive spouse refuses to permit Church activity.
When parents request in writing that the names of their baptized minor children be removed from Church records, the bishop should refer the matter to the Office of the First Presidency with a letter stating the circumstances, including the feelings of the children. The bihsop should take no action until he receives direction from the First Presidency. The age of majority is determined by local laws.
A bishop may grant the request of parents that the names of their unbaptized minor children be removed from Church records if the request is initiated by the parents and patient efforts to dissuade them are unsuccessful. If action is taken, the membership records are marked ‘Cancelled’ and sent to the Office of the First Presidency.
Civil disputes among Church members usually do not require Church court proceedings. Members should settle their disputes peacefully. If Church leaders are asked to help, they should act as unofficial, private advisers and should not involve the Church. If a dispute involves an accusation that a member has committed acts that would justify action against his membership, the case should be treated as any other accusation of transgression. When members have disagreements, Church leaders must never allow anyone to use the threat of a Church court as a form of harassment.
When members of the Church are tried in civil or criminal courts of the land for serious transgressions, no action against such members need be taken in Church courts until a final judgment has been rendered in the criminal action.
Conviction of a member by a criminal court does not automatically require action by a Church court. However, the bishop or stake president should weigh the matter carefully and base his decision on the seriousness of the offense. For example, a member of the Church found guilty of murder should be excommunicated. The term murder as used in the Church refers to the deliberate and unnecessary taking of human life. If the circumstances show that the death was caused by carelessness, self-defense, defense of others, or other mitigating factors, it may not necessarily be classed as murder and should be dealt with as the facts dictate. This is particularly so in time of war.
Incest is an extremely serious transgression because it violates the sacred family relationship. The term incest refers to sexual relations between a parent and a natural, adopted, or foster child. A parent who commits this sin must be handled in a Church court. The penalty for incest is mandatory excommunication. If local priesthood leaders are confronted with unusual circumstances concerning incest, they may write to the Office of the First Presidency for further counsel.
Abortion is a most serious transgression, but it is not necessarily considered to be murder. Priesthood leaders should carefully review the circumstances of members involved in abortions to determine whether or not to bring them before a Church court. Except in those cases where the life or health of the mother is at stake, or where the pregnancy has resulted from forcible rape, those who engage in abortions should be brought before a Church court where the facts can be weighed. Questions on difficult cases can be forwarded by local priesthood leaders to the Office of the First Presidency.
Church leaders should deal carefully with young, unmarried Church members who have been involved in moral transgressions, but who manifest a sincere spirit of repentance and forsake their sins. Too severe action may not promote their eternal welfare, nor the good of the Church. Church leaders shouild always consider the maturity of these young people, their future lives, and the effect on them of undesirable publicity. Since consistency is important in Church discipline, it is appropriate, where a transgression involves young people of different wards or stakes, for the priesthood leaders to consult with each other.
Members who are attracted by apostate teachings, especially those of persons or groups advocating plural marriage, should receive immediate attention. Those who openly oppose the Church or persist in teaching false doctrine may be called before a Church court.
When a member voluntarily confesses a serious transgression committed in the past and his conduct in the intervening years demonstrates full repentance, a Church court need not be convened in most instances. Repentance and reformation of life are the primary objectives of Church courts.
If a recent sin is serious enough to warrant court action, the member must be told that confession is part of repentance, but that the confession may not remove the need for a court.
Before deciding whether to convene a Church court, the bishop or stake president should privately interview the member who is suspected of serious transgression. If apprached properly, the member may acknowledge the truth of the accusation and ask for help. If the member admits the accusation, the bishop or stake president may or may not need to convene a court, depending upon the seriousness of the transgression and the repentnt attitude of the member. An admission of guilt after being accused may indicate a less repentant attitude than a voluntary confession. Nonetheless, a person who admits guilt shows greater repentance than one who tries to deceive the bishop and later admits guilt only when confronted with evidence.
If a member denies an accusation, but the bishop or stake president has reliable evidence supporting the accusation, the bishop or stake president should conduct an investigation to obtain further evidence. Two reliable Melchizedek Priesthood holders may be asked to investigate the matter. They should be instructed not to use questionable methods. For example, electronic surveillance devices, hidden cameras or tape recorders, or telephone ‘buggings’ must not be used; nor is it appropriate for Church leaders to hide around members’ homes. Such methods could subject the Church and local priesthood leaders to legal action in civil courts.
If a bishop or stake president becomes aware of individuals outside his ward of stake who are involved in transgressions, he should confidentiallyi inform the Church leaders of those implicated.
When a bishop is investigating serious transgressions, he should consult with his stake president before convening a bishop’s court. The stake president may choose to take original jurisdiction in some matters and convene a high council court.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; pp. 1-2)
Nov.: When to defer to a High Council court.
“A bishop’s court may disfellowship any member over whom it has jurisdiction and may excommunicate any member in its jurisdiction except a bearer of the Melchizedek Priesthood. If excommunication of a Melchizedek Priesthood holder appears likely, the matter generally should be referred to the stake president for a high council court.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 3)
Nov.: Branch courts/Elders’ courts.
“Other Church courts that can be convened to take official disciplinary action are branch president’s courts in stakes and elders’ courts in missions.
The president of an independent branch in a stake may conduct a court if the stake president so directs. These courts follow the same procedures and are subject to the same limitations that govern a bishop’s court.
In a mission the mission president determines whether to convene a court for a member of the mission. The mission president normally presides over such a court and is assisted by two holders of the Melchizedek Priesthood. When time and distances prevent the mission president from presiding, he may create a special elders’ court for a specific case. An elders’ court consists of three brethren who hold the Melchizedek Priesthood. A branch president may be appointed as the presiding officer or as a member of such a court, or he and his counselors may constitute the court, acting as bishoprics do in such cases. The court is conducted according to the procedures governing a bishop’s court. However, an elders’ court in a mission does have the authority to excommunicate any member in its jurisdiction.
A full-time missionary guilty of immoral conduct while in the mission field should be dealt with as directed by the Missionary Department. If the Missionary Department directs the mission president to try such a missionary, the mission president and two Melchizedek Priesthood bearers should conduct the trial according to the procedures governing a bishop’s court, with the additional authority to excommunicate.
If a serious transgression committed by a full-time missionary does not become known until after he has returned home, his stake president should assume jurisdiction. Careful consideration must be given to such matters, and appropriate action should be taken consistent with the policies of the Church.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 3)
Nov.: Disqualifying oneself from serving on court.
“If any court member cannot be objective about the accused, the presiding officer should invite him to withdraw and should appoint a qualified high priest as a substitute. If a bishop is unable to act impartially, he should inform the stake president so that the high council court can assume original jurisdiction.
Since a stake president must always preside over a high council court, if the stake president feels that he cannot be impartial and should withdraw from a court proceeding, he should contact the Office of the First Presidency for instructions.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 5)
Nov.: Bishop’s decision needn’t be sustained unanimously.
“Members of the [bishop’s] court should consider all evidence presented in the case, and the bishop should analyze and summarize the case. If further time is needed for consideration, the court may be adjourned until a specified later date. Otherwise the bishop should obtain the counsel of the other court members, and together they should seek the inspiration of the Lord through prayer. The bishop, who has familiarized himself with the possible decisions, should announce his decision to the court and ask for a sustaining vote. The decision should be sustained by the court members unless they feel that the decision creates a serious injustice. A decision need not be sustained unanimously to be valid. The bishop is the judge. Any differences of opinion should be resolved, if possible, and must be kept confidential.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 5)
Nov.: Bishop should outline terms of reentry.
“If the accused has been disfellowshipped or excommunicated, the bishop should outline how readmission may be obtained. In a spirit of love, the bishop should urge the individual to strive for full repentance and seek readmission to the Church. If appropriate, the bishop may arrange subsequent meetings to help the person repent and be readmitted.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 6)
Nov.: High Council court should seek unanimous consent.
“The stake presidency should withdraw from the courtroom and confer in private. After consultation and prayer, the stake president makes a decision and asks his counselors to sustain it. The stake presidency returns to the courtroom, and announces the decision to the high council. The high councilors are called upon as a group to sustain the decision of the stake president. The decision is binding even if it is not sustained unanimously. However, if one or more high councilors object to the decision, the stake president should make every effort to obtain a unanimous vote. If necessary, the evidence may again be reviewed by the council, but not in the presence of the accused. Witnesses may be recalled for further questioning if necessary. The high council does not, however, have the power to veto the decision of the stake president.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 6)
Nov.: Stake president should give terms of readmission.
“When the high council has sustained the decision to the satisfaction of the stake president, the accused member is brought back to the courtroom, and the decision is announced. The stake president should speak with love and concern, and in the case of disfellowshipment or excommunication he should emphasize the terms of readmission. The right of appeal should also be explained.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 6)
Nov.: Decisions that can be reached by Church Courts.
“When a Church court has been convened, the following decisions are possible: exoneration, probation, disfellowshipment, or excommunication.
Exoneration
A court may conclude that no action should be taken, even if a transgression has been committed.
Probation
As stated in the section entitled ‘Nature and Purpose of the Church Judicial System,’ probation without a Church court is a form of discipline which bishops or stake presidents can impose in order to help a member repent. However, those who are placed on probation should understand that if they fail to repent during the probationary period the matter can still be brought before a Church court.
Also, there may be an occasional proceding where the presiding officer feels that the evidence presented does not seem to justify disfellowshipment, but it also does not warrant exoneration. In such cases probation may be considered. Probation is not an appropriate decision if the court suspects guilt but sufficient evidence is not available. In such cases the court should be adjourned temporarily so that either more evidence can be obtained or the accused can be exonerated.
If a person who is on probation moves from the ward or stake where the penalty was imposed, his membership record should be handled in the same manner as for those who have been disfellowshipped.
Disfellowshipment
Disfellowshipment is a less severe form of discipline than excommunication.
A person who is disfellowshipped is not entitled to speak or offer a public prayer in any meeting of the Church or otherwise take part. He is, however, entitled to attend Church meetings other than priesthood meetings. He may not attend any meeting of Church officers and is not allowed to participate when names of such officers are presented for a sustaining vote. He may not partake of the sacrament, hold a temple recommend, hold any Church position, or exercise the priesthood in any way.
While disfellowshipped, the member is encouraged to attend public meetings of the Church, to pay tithes and offerings, to continue to wear temple garments (if endowed) and to seek for a return to fellowship in the Church through sincere repentance and righteous living.
Disfellowshipment is usually a temporary, but not always a brief, term during which the member is expected to fulfill all requirements imposed on him by the court. If he repents and satisfies the conditions imposed by the court, he is brought back into full fellowship. If he does not repent, he may be considered for excommunication.
Excommunication
A person who is excommunicated is no longer a member of the Church. As long as he is out of the Church, all privileges of membership are denied, including the wearing of temple garments and the payment of tithing and other contributions. However, excommunicated individuals may deposit such funds privately for payment when they are again baptized, if they so desire.
In general, an excommunicated person is treated as any other nonmember. He is not entitled to speak or offer a public prayer, partake of the sacrament, sustain or vote against Church officers, attend priesthood meetings, hold a temple recommend, hold any office in the Church, or attend any meeting of Church officers. Excommunicated persons may, however, attend sacrament meetings, auxiliary meetings, and public conference sessions, if their conduct is orderly, but they may not take any active part in such meetings.
An excommunicated person should be encouraged to repent and live the gospel standards to prepare himself for baptism. In cases of murder, however, no readmission to the Church is possible.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; pp. 6-7)
Nov.: Modifications in announcement of penalties.
“If the excommunication was in response to the individual’s request, the announcement should indicate that fact to avoid the implication of any moral transgression.
In unusual cases an announcement of exoneration by a Church court may be necessary to dispel rumors.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 7)
Nov.: Reinstatement of disfellowshipped members.
“Reinstatement of a disfellowshipped member depends upon evidence of sincere repentance, full compliance with the conditions imposed by the court, and the passage of enough time to demonstrate worthiness. There is no specified period of time for a disfellowshipped person to prove his repentance, but it would be exceptional to consider this in less than a year since too short a time may not accomplish the desired repentance.
. . . .
If the disfellowshipped member has moved from the geographical area of the court that imposed the penalty, or if the ward or stake has been divided, his current presiding officer should refer the matter back to the court of original jurisdiction.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; pp. 8-9)
Rebaptisms requiring 1st Presidency approval.
“If the court recommends [re]baptism, the applicant may be baptized unless he was excommunicated sfor one of the following reasons:
1. Advocating or teaching the doctrines of apostate sects that practice plural marriage, or affiliating with such groups.
2. Commission of a serious transgression while serving in a prominent Church position such as Regional Representative, mission president, temple president, patriarch, stake president, stake president’s counselor, high counselor, bishop, bishop’s counselor, or full-time missionary.
3. Incest.
4. Misuse of Church funds.
In these instances, the recommendation must be forwarded to the Office of the First Presidency. Approval for baptism will be given only after a Genearl Authority authorized to act by the President of the Church has interviewed the applicant. A baptism performed without receiving approval is invalid.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 9)
Nov.: Restoration of blessings now by any GA.
“Excommunicated persons who have been baptized and who were previously endowed can only receive their priesthood and temple blessings through the ordinance of restoration of blessings performed by a General Authority who has been authorized to act by the President of the Church.” [GHI-1976 said it had to be 1st Presidency or 12.] (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 10)
Nov.: Temple sealings following excommunication.
“If an excommunicated person has been sealed to a spouse in the temple before being excommunicated, the act of excommunication does not automatically cancel that sealing, but places it in a state of suspension. If cancellation is requested, it must be handled separately according to established procedure.
Any children born to excommunicated persons after the excommunication are not born in the covenant. These children must be sealed to their parents after blessings have been restored or after the parents have been sealed to each other in the temple.
If a person who has been sealed to a spouse is divorced because of adultery and then marries the individual with whom he transgressed, no sealing can take place unless it is authorized by the President of the Church.” [This used to be prohibited under any circumstances.] (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Nov., 1979; p. 10)
1980: Oct.: Church courts don’t follow civil court rules.
“When a Church court is convened it should be remembered that it is an ecclesiastical proceeding only and that the rules or procedures applicable to the courts of the land do not necessarily apply.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 1)
Oct.: Only object of Church court is member’s standing.
“The convening of a Church court should be for the consideration of a member’s standing in the Church only. All other considerations are to be left to the courts of the land.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 1)
Oct.: Changes in criteria for holding courts.
The following changes were made since the Church Judicial System supplement of November, 1979; all deal with offenses for which courts MUST be held:
1. Expansion of positions considered “prominent”: “general Church auxiliary officer or board member, Regional Representative, mission president, temple president, patriarch, stake president, stake president’s counselor, district president, district president’s counselor, high councilor, stake auxiliary president or counselor, bishop, bishop’s counselor, branch president, branch president’s counselor, or full-time missionary. (Should there be any questions about full-time Church employees, including seminary and institute personnel, presiding officers should write to the Office of the First Presidency for clarification.)”
2. “The transgressor is guilty of incest.” This used to be grounds for possible, not mandatory, court action.
3. “A transsexual operation has taken place.” This is a new category.
(General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 1)
Oct.: Questions concerning definition of murder.
“Any question about what constitutes murder should be directed by presiding officers to the Office of the First Presidency.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 2)
Oct.: Revised guidance on incest.
“Incest is an extremely serious transgression because it violates the sacred family relationship. The term incest referes to sexual relations between a parent and a natural, adopted, foster, or step child. A grandparent is considered the same as a parent.
A parent who commits this sin must be brought before a Church court. The penalty for incest is mandatory excommunication. If local priesthood leaders are confronted with unusual circumstances concerning incest, they may write to the Office of the First Presidency for further counsel.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 2)
Oct.: Doctors performing abortions liable to court action
List of those liable to court action expanded to include “Church members who are doctors who perform abortions.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 2)
Oct.: Guidelines on transsexual surgery.
“The Church counsels against transsexual operations, and members who undergo such procedures require disciplinary action. Church members who are doctors who perform such operations may also require disciplinary action. Investigators who are considering transsexual operations should not be baptized. Investigators who have already undergone transsexual operations may be baptized if otherwise worthy on condition that an appropriate notation be made on the membership record so as to preclude such individuals from either receiving the priesthood or temple recommends. Members contemplating transsexual operations should be informed that the Church counsels against such procedures, but any disciplinary action is deferred until the individual has made a decision whether to undergo the operation. Members who have undergone transsexual operations must be excommunicated. After excommunication such a person is not eligible again for baptism. Questions on difficult cases can be forwarded by local priesthood leaders to the Office of the First Presidency.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 2)
Oct.: Voluntary confession can be used against member.
“It is possible to use information obtained through a member’s voluntary confession as the basis for Church discipline. Every effort should be made to preserve the confidentiality of the confession. If a court is convened, how the confession may be used in a court proceeding rests with the presiding officer of the court.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 3)
Oct.: Substitutions for vacancies in high council court.
“If for any reason a counselor to the stake president is absent, the stake president may ask a member of the high council to fill the vacancy during the court proceedings. An alternate high councilor should fill the resulting vacancy on the high council. An alternate high councilor also may serve in the absence of a high councilor. If twelve high councilors or alternates cannot be seated, other qualified Melchizedek Priesthood holders may be called to serve in the vacancies for the duration of the court.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; pp. 3-4)
Oct.: Revised guidelines regarding probation.
“When a member has been placed on probation, only the completed Report of Church Court Action form need be sent to Church headquarters. All other materials pertaining to the court action are retained during the period of probation in the confidential files of the ward or stake in which the court was conducted.
When the decision of a Church court is probation, the presiding officer should specify to the individual the terms and conditions under which the probation can subsequently be terminated. During the period of probation the presiding officer should maintain regular contact with the individual to help assure progres toward termination of the probation. No notation is made on the individual’s membership record of the probation.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 7)
Oct.: Payment of tithes by excommunicants.
“Excommunicated individuals may, if they so desire, make such payments through a member of their immediate family who is in full standing in the Church, provided that all receipts are written in the name of the family member.” [Earlier ruling was that such funds must be kept in private account until rebaptism.] (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 8)
Oct.: No readmission following murder, transsexual.
“An excommunicated person should be encouraged to repent and live the gospel standards to prepare himself for baptism. In cases of murder or transsexual operations, either received or performed, however, no readmission to the Church is possible.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 8)
Oct.: Decisions of probation not announced.
“Decisions for probation are not announced.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 8)
Oct.: Termination of probation.
[New material] “Probation imposed in a Church court can be terminated upon recommendation of the presiding officer of the court once the individual has met the terms and conditions imposed. When the court has approved the termination, the Report of Church Court Action form noting the action is forwarded to Church headquarters and all other documents and materials relating to the case are destroyed either by shredding or burning, as soon as the court is informed that the Office of the First Presidency has received its copies.
If the individual on probation moved during the probationary period, or if the ward or stake has been divided, the current presiding officer should refer the matter back to the court of original jurisdiction.
If, in the judgment of the presiding officer of the court which imposed probation, the individual is not living up to the terms and conditions specified, the court can be reconvened to hear the matter and determine whether further action is warranted.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; pp. 9-10)
Oct.: Revised guidelines for reinstating disfellowshipped
“If the disfellowshipped member has moved from the geographical area of the court that imposed the penalty, or if the ward or stake has been divided, his current bishop [changed from previous policy] should interview the applicant and, if he is found sufficiently repentant and worthy, recommend approval of reinstatement to full fellowship to his stake president. After satisfying himself as to the member’s repentance and worthiness, the stake president should send his written approval to the president of the stake or mission of the disfellowshipment with a request for the original court to be convened to consider approval for reinstatement.
When these preliminary steps have been completed, the presiding officer of the original court should reconvene the court, review the prior Report of Church Court Action form, if available, consider any new evidence, receive additional written or oral testimony of the disfellowshipped member, if deemed necessary, and prepare a new Report of Church Court Action form reflecting the decision.
If the member was disfellowshipped for one of the following reasons, written approval from the First Presidency must first be received before the disfellowshipped member can be reinstated:
1. Advocating or teaching the doctrines of apostate sects that practice plural marriage, or affiliating with such groups.
2. Commission of a serious transgression while serving in a prominent Church position . . .
3. Embezzlement of Church funds.”
(General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 10)
Oct.: Readmitted men should not receive AP.
“Readmitted male members who were previously endowed should not be ordained to the Aaronic Priesthood since they receive the priesthood only by restoration of priesthood and temple blessings.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 11)
Oct.: Revised guidelines on restoration of blessings.
“Restoration of blessings is always conducted under the direction of the President of the Church, who is the final judge of the accountability, repentance, and worthiness of the applicant. If the President decides to proceed with the restoration of blessings, arrangements will be made for the applicant to be interviewed by a General Authority assigned by the President of the Council of the Twelve. If the assigned General Authority finds the individual to be worthy, he is authorized to act on the matter and may restore all blessings held at the time of excommunication which have been authorized for restoration.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 12)
Oct.: Revised guidelines on sealings after excommun.
“If an excommunicated person has been sealed to a spouse in the temple before being excommunicated, the act of excommunication does not automatically cancel that sealing but places it in a state of suspension. If cancellation is requested, it must be handled separately following the restoration of blessings according to established procedure. However, in some cases where an innocent wife desires a cancellation of sealing from an excommunicated husband in order to be sealed to a worthy spouse, the stake president should write to the Office of the First Presidency, stating the circumstances and asking for information on how to proceed.
Children born to a sealed couple where the sealing of one or both of the parents has thereafter been affected bvy transgression or divorce are nevertheless born in the covenant. However, children born while one or both parents are excommunicated are not born in the covenant. Such children will need to be sealed to their own or adoptive parents at a subsequent time when the parents to whom they desire to be sealed have had blessings restored to them or are to be sealed to each other in the temple.
When a person who has been sealed commits adultery, he cannot thereafter be sealed to the one with whom the adultery occurred. Any exceptions to this rule must be authorized by the First Presidency.” (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 12)