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PRIESTHOOD, 1922.
1922: Jan.: The Aaronic Priesthood (a manual).
Ward program for AP candidates.
“In order to impress the dignity and importance of the Aaronic Priesthood upon the minds of the youth of Zion the Ward Bishopric should have a definite program for candidates for the Priesthood.” (p. 3)
Supervision of AP quorums.
“The Bishop, himself, shold preside over the Priests. Doc. & Cov. Sec. 107:87,88 and ‘Circular of Instructions,’ No. 13, page 13. One of his counselors should supervise the Teachers quorum and the other counselor should look after the Deacons.” (p. 4)
Advancement.
“Some young men progress more rapidly than others. The Bishop should use his judgment as to when a quorum member is worthy and otherwise prepared for advancement. However, the boy should first participate in all activities of his office and prepare himself in all three years of the study outlines.” (p. 6)
The Deacon.
“THE CANDIDATE–Several months before a boy becomes twelve years of age he should be considered a Candidate for the Aaronic Priesthood. The Bishopric should have an interview with him in the presence of his parents, preferably in their home. They should appreciate the privilege and blessing in the proposed ordination and should be informed that before being given the office of Deacon certain requirements will be made of the boy.
REQUIREMENTS BEFORE ORDINATION–The Candidate should be about twelve years of age; there should be full understanding and hearty cooperation on the part of the parents; the boy should be clean in body and thought, observe the Word of Wisdom and be free from profanity.
. . . .
NOMINATION–When the Candidate is worthy, his name should first be presented to the Deacons’ quorum and then to the general Priesthood. When he has been accepted by the Quorum and the general Priesthood of the ward he should attend, in company with his parents and friends, a sacramental or fast meeting, by special invitation and appointment by the Bishop. The Candidate should sit on the stand. His name should be submitted to the congregation for approval, in harmony with the word of the Lord, Doc. & Cov. Sec. 20. . . .
ORDINATION, ASSIGNMENT, ENROLLMENT AND CERTIFICATE OF ORDINATION–The ordination should be attended to in the sacramental or fast meeting. A relative, preferably the father, may assist as the Bishop may direct. . . .
HIS ACTIVITIES–The Deacon will receive instruction and practice in (1) passing the Sacrament, (2) acting as door tender and usher, (3) collecting fast offerings, (4) helping provide fuel for widows, (5) assisting the janitor in and around the meeting-house. He may assist Candidates in their preparation for the Priesthood, and take up a real missionary labor with neglectful and careless boys, act as aid to the Bishop and render other special service in the ward.” (pp. 7-9)
The Teacher.
“REQUIREMENTS–Before ordination to the office of Teacher a young man should have served faithfully for about three years in the office of Deacon. . . .
CANDIDATE–The Bishop will decide when a Deacon is worthy to hold the office of Teacher, and so notify the parents. In an interview with the Deacon and his parents, the Bishop should tell them that before ordination the young man must pass an examination covering his activities and development since he received the Priesthood.
. . . .
ORDINATION–This should be conducted in the same manner as the ordination to the office of Deacon. . . .
PRIVILEGES–Additional responsibilities come with the new office. According to the word of the Lord, the Teacher is to watch over the Church, to mingle with and strengthen the members, and to see that no iniquity exists; that there is no backbiting or evil speaking, and that the members meet together often, and that they do their duty.
HIS ACTIVITIES–The Teacher may act in any office or calling in which he has acted as Deacon, as the Bishop may direct. The Teacher should now be given opportunity to assist in the teaching of some Gospel class, to get experience in public speaking, praying in public services, and in conducting some of the exercises in meetings. He should be assigned districts in the ward where he will accompany and assist the visiting teachers. He will assist the Deacons in their training and class work. While the Priests are officiating at baptism, the Teacher may be present and be of some assistance.” (pp. 10-12)
The Priest.
“Before ordination to the office of Priest a young man should have served faithfully for about three years in the office of Teacher. . . .
ORDINATION AND PRIVILEGES–The ordination should be conducted in the same manner as the previous ordinations. . . .
HIS ACTIVITIES–The Priest may act in any office or calling of the Deacon or Teacher, as the Bishop may direct. He may be called upon to administer the sacrament, to baptize; to assist in the class work and training of the Deacons and Teachers; to take part in cottage and public indoor and outdoor meetings; special labors should be assigned him by the Bishop, in the care and protection of Church property. He will have opportunity of visiting the Saints and explaining the Gospel in preparation for the Melchizedek Priesthood and laboring in the mission field.” (pp. 12-14)
(The Aaronic Priesthood–The Preparation, Ordination and Training of Young Men. Prepared and Issued Under the Direction of the General Authorities of the Church. Salt Lake City, Utah. 1922)
[This was also published in IE 25:269-272, 366-369, Jan. & Feb., 1922; the preface, written by Le Roi C. Snow, and printed on p. 269, says: “The Lord has revealed the plan for the development of the Lesser Priesthood. It has not been followed in a definite and systematic manner in the past. The outline for this important work has been prepared under the direction of the Presiding Bishopric.”]
7 Jun.: Initial reply to 4/12/21 Correl. Comm. report.
“On June 7, 1922 the First Presidency of the Church made response to the Committee report of April 12, 1921 in which the First Presidency said:
We compliment the committee on the thorough study which they have given to the subject under consideration, and the scholarly reports wich they have submitted, but under existing circumstances it would be inadvisable to adopt the recommendations which have been made.”
(Antone K. Romney, “History of the Correlation of L.D.S. Church Auxiliaries,” prepared for the Research Committee of the Melchizedek Priesthood Education Committee, Aug., 1961, part E; xerox)
26 Jun.: Rejection of suggestions by Correlation Comm.
“Elder Stephen L. Richards,
Chairman Correlation-Social Advisory Committee
Dear Brother Richards:
On the 14th of April, 1921, in behalf of the Correlation-Social Advisory Committee, you submitted to the First Presidency and Council of the Twelve a lengthy report in which the Committee, of which you are chairman, recommended that definite fields of action be assigned to the Priesthood Quorums of the Church, and to each of the Auxiliary Organizations.
After carefully considering the said report, the First Presidency, on June 7th of the present year, in a written communication addressed to the Council of Twelve, stated that, under existing circumstances, the changes recommended by the Committee are thought to be unnecessary and undesirable.
The order of administration in the conduct of the Church has been definitely outlined in the revelations given by the Lord to its members.
Those ordained to the Priesthood, both to the Melchizedek and Aaronic, are organized into quorums in order that both old and young may be taught and become familiar with the order of the priesthood which they hold, its keys of authority, the field of endeavor occupied by each quorum, and its limitations. The method of conducting quorum meetings should always have this purpose in view.
The Auxiliary Associations.
The Auxiliary Associations of the Church are organized helps in government, the purpose for which they were founded being, first, to provide means by which better facilities could be provided for the study of gospel doctrines, and after that adopt the best means available for the control the development of the literary and social activities of the people.
The Relief Society.
Women, not being heirs to the Priesthood except as they enjoy and participate in its blessings through their husbands, are not identified with the Priesthood Quorums, and consequently do not receive the religious instruction and training imparted at quorum meetings.
One of the purposes in the organization of the Relief Society was that a system might be inaugurated by which study of religious subjects, of Church doctrine and government, might be pursued by women. The administration of charity, by and under the direction of the Bishopric, nursing the sick, preparing the dead for burial, and comforting the afflicted was to be a part of their active work. But this was not intended to absorb their activities to the exclusion of the development of faith, and the advancement of woman in the literary, social and domestic activities of life. We believe that close adherence to those fundamentals is as necessary at present as it was at the time the Society was organized.
The Sunday School.
The direct purpose which prompted the establishment of this important auxiliary organization of the Church was to find a means by which children might be provided with proper occupation on the Sabbath day and be taught the fundamentals of religion through moral lessons which their partly developed minds can comprehend. Our present system, which has developed greatly since the organization was effected, is far in advance of the original idea. Notwithstanding this advancement the original idea must continue to be the dominant one in the Sunday Schools of the Church.
The Mutual Improvement Associations.
When the Mutual Improvement Associations were organized, under the direction of President Young, it was with the definite understanding that the purpose which prompted their organization was to provide a means by which the doctrines of the Gospel could be more effectively taught to young men and women, that testimony of the truth of these doctrines and the divinity of the mission of Joseph Smith might be gained, and also that the literary tastes of the young might be developed and their social activities brought under better management and control.
All of these organizations were presided over and their fields of activity outlined by the Presidency of the Church, the details of their work being directed by the general and local officers who were chosen to preside over them.
While the present administration has relinquished the direct presidency of the Sunday Schools and the Young Mens Mutual Improvement Association, it still retains its right of presidency over all of the quorums and auxiliary organizations of the Church.
Under the Presidency of the Church are the General Boards, which have been chosen to direct, in detail, the various associations. These general Boards are expected, in all that they do, to act in harmony with the Stake Presidencies, and the Stake Presidencies act in harmony with the Bishopsrics of the various Wards. Thus all of the agencies through which the activities of the Church are controlled come under the direct supervision of the Priesthood, from the Bishopric to the Stake Presidency, from the Stake Presidency to the Presidency of the Church, the general boards acting as intermediary through which the desire of the presiding priesthood of the Church is conveyed to all its members.
It may be profitable to appoint committees to make recommendations regarding courses of study and details of work in the various quorums and associations, and joint committees may be necessary to correlate and harmonize the work which is being done, but it should be understood that the findings of such committees are subject to the approval or non approval of the associations which have created them, and the execution of all measures recommended by any committee so appointed, where the recommendations is approved, should be by the associations themselves, and not by the committee.
We feel that the existing quorums and auxiliary organizations are competent to plan for and execute the activities of each, and therefore feel that no necessity exists at this time for the creation or continuance of a permanent Church committee to supervise or direct in the activities of either the Priesthood Quorums, or the Auxiliary Associations of the Church.
Your Brethren,
Heber J. Grant
Charles W. Penrose
Anthony W. Ivins
First Presidency.”
(First Presidency to Stephen L. Richards, 26 Jun., 1922; Anthony W. Ivins papers; also in Antone K. Romney, “History of the Correlation of L.D.S. Church Auxiliaries,” prepared for the Research Committee of the Melchizedek Priesthood Education Committee, Aug., 1961, part B; xerox)
Jun.: Ordaining Deacons.
“Much interest has lately been awakened in the method of ordaining young men to the Lesser Priesthood. The details adopted by some of the bishops in the Granite stake is very effective. When the teachers discover a young man in their district who is worthy of ordination they report to the bishopric. A letter is then written by the bishop to the young man, informing him that it has been suggested to bhe bishopric that he is worthy of being ordained to the Aaronic Priesthood. The letter calls his attention to the important step that he is about to take, and the sacredness of the calling with which he is about to be honored. He is impressed with the honor and privilege that the ordination implies. He is asked to report to the bishopric in writing just how he feels with reference to this advancement, and to the Lord’s work in general. He is asked to talk the matter over with his parents. Then to inform the bishop in writing not only of his own thoughts concerning the matter, but of how his parents feel regarding the new step he is about to take. A date is set at which the bishopric would like to meet with him to talk over together this great and important step in his life.” (“Priesthood Quorums’ Table,” IE 25(8):748, Jun., 1922)
15 Aug.: Choosing, ordaining, setting apart officers.
“FOR STAKE PRESIDENTS
(1) Patriarchs are chosen and ordained by or under the direction of the presiding council of the Church.
(2) Recommendations for ordination of Bishops should receive approval of the High Council before sent to the First Presidency for approval. The men thus recommended should not be spoken to about it until after the approval of the First Presidency is obtained.
(3) Counselors to Bishops should be the direct choice of the Bishops themselves, subject however to approval of the Stake Presidency and High Council, also subject to the approval of the Apostle setting them apart. A late ruling at a meeting of the First Presidency and Twelve makes it unnecessary for the name of Bishops’ counselors to be submitted to the First Presidency for approval.
(4) Presidents of Independent Branches may be chosen by the Stake Presidency and High Council, subject to the sustaining vote of the Branch members, subject also to the approval of the Apostle setting them apart.
(5) Presidents and Counselors of High Priests’ quorums are chosen and set apart under the direction of the presiding council of the Church.
(6) High Councilors, Alternates and Stake Clerks may be chosen by the Stake Presidency and High Council, subject however to the sustaining vote of the Stake Conference and approval of the Apostle setting them apart.
(7) Presidents of Elders Quorums may be chosen by the Stake Presidency and High Council and set apart by the Stake Presidency at a quorum meeting after receiving the sustaining vote of the quorum members.
(8) Presidents and Counselors of quorums of the Aaronic Priesthood may be chosen and set apart by the Bishoprics at a regular quorum meeting, after receiving the sustaining vote of the quorum members.
(9) High Priests regularly chosen may be ordained under the hands of the Stake Presidency and Presidency of the Elders’ Quorum at a regular quorum meeting.” (First Presidency, 15 Aug., 1922. In Clark, Messages of the First Presidency 5:214-215)
Aug.: Priesthood Quorums that meet in Sunday School.
“In a number of stakes the Aaronic Priesthood quorums hold their meetings during the time of, and in connection with, the Sabbath schools. Where the Aaronic Priesthood quorums or classes so meet with the Sunday school, it is an order of the First Presidency that the quorums should study the outlines prepared for the Aaronic Priesthood, and not the Sunday school text book. This order was recently sent to certain stake presidents by the Presiding Bishopric, in answer to inquiry.” (“Priesthood Quorums’ Table,” IE 25(10):944, Aug., 1922)
2 Sep./8 Dec.: Radical proposal of Correlation Committee.
“David O. McKay, a recognized leader of the General Priesthood Committee, became spokesman in the Correlation Committee for a radical solution to this problem [duplication of curricula] in 1920. His plan, which was given serious consideration byi the General Authorities, would have required that all teaching of the auxiliaries–Relief Society, Primary and the MIA–and of the priesthood be conducted in the same Sabbath meeting, thereby creating literally a ‘Church Sunday School Day.’ After opening exercises in the Sunday morning meeting, priesthood classes would be held for (1) high priests[,] (2) seventies and elders, (3) priests and teachers, and (4) deacons. There would be one class for mothers; young ladies’ senior and junior classes; two Primary classes, and a Kindergarten. Thus only one weekly Church lesson would be written for each group, and this would mean fewer manuals to be authored and fewer good teachers to be called. Girls and women would pursue the same courses of study prescribed for boys and men of corresponding ages. Regular auxiliary and priesthood meetings would then be devoted to practical duties and activities. This ‘tight correlation’ plan was studied for two years and tested on a trial basis in five wards. But in 1922 the First Presidency decided against it, concluding that the ‘existing quorums and associations are competent to plan for and execute the activities of each,’ although for a brief period in the late 1920s the priesthood classes were held Churchwide on an experimental basis as part of Sunday School.” (Hartley, BYU 13(2):146-147, Winter, 1973; quoting GPC Minutes, 2 Sep. and 8 Dec., 1922)
Sep.: Priesthood conferred only by laying on of hands.
“The Priesthood is bestowed upon man by the laying on of hands, and not otherwise.” (Editorial, RS 9(9):491, Sep., 1922)
Sep.: Women participate in priesthood through husbands.
“The faithful sisters of the Church of Christ will participate fully in the blessings of the Priesthood, through their husbands. So that, finally, if the man receives all things within the gift of the Father, and is exalted to a throne of power to reign as a king and priest of the Most High, it must needs be that the woman, also, must be exalted to sit by his side and reign with him as a queen and priestess. Such is the destiny of the Saints of God, and therein is the principle of marriage strongly emphasized. Those who enter into fulness of exaltation and glory must obtain this blessing through the Priesthood, and marriage in the House of God.” (Editorial, RS 9(9):493, Sep., 1922)
5 Oct.: Relationship between quorums and auxiliaries.
“For a number of months, matters pertaining to the functions and fields of endeavor of the Priesthood Quorums and Auxiliary Associations have been under consideration by the First Presidency. It has been deemed advisable to make some observations to those herein addressed regarding these matters, and the following is, therefore, submitted:
The order of administration in the conduct of the Church has been definitely outlined in the revelations given by the Lord to its members.
Those ordained to the priesthood, both to the Melchizedek and Aaronic are organized into quorums in order that both old and young may be taught and become familiary with the order of the Priesthood which they hold, its keys of authority, the field of endeavor occupied by each quorum, and its limitations. The method of conducting quorum meetings should always have this purpose in view.
The Auxiliary Associations of the Church are organized helps in government, the purpose for which they were founded being, first, to provide means by which better facilities could be provided for the study of Gospel doctrines, and after that adopt the best means available for the control and development of these literary and social activities of the Gospel.
Women, not being heirs to the priesthood except as they enjoy and participate in its blessings through their husbands, are not identified with the priesthood quorums, and consequently do not receive the religious instruction and training imparted at quorum meetings.
One of the purposes of the organization of the Relief Society was that a system might be inaugurated by which study of religious subjects, or Church doctrine and government, might be pursued by women. The administration of charity under the direction of the Bishopric, nursing the sick, preparing the dead for burial, and comforting the afflicted was to be part of their active work. But this was not intended to absorb their activities to the exclusion of the development of faith, and the advancement of women in literary, social and domestic activities of life. We believe that close adherence to these fundamentals is as necessary at present as it was at the time the Society was organized. . . .
[Remainder of letter nearly identical to that of 26 Jun., 1922, with exception of final paragraph:]
We desire to express appreciation for the services rendered by the committee which has outlined the course of study for the priesthood, and by the committees which have represented the General Boards of Auxiliary Associations. We are sure that the brethren and sisters of these committees have served earnestly and well, and that great good has come to the Church from their efforts. We feel, however, that the existing quorums and associations are competent to plan for and execute the activities of each, and that it is advisable that the members of the committees mentioned be honorably released from their appointments and the committees discharged. We trust that in no particular will the forward movement of the organization be halted.” (First Presidency to Chairman of the Committee on Priesthood Outlines and Courses of Study, and to the General Superintendents and Presidencies of Auxiliary Associations, 5 Oct., 1922; in Anthony W. Ivins papers. See also Clark, Messages of the First Presidency 5:216-217)
8 Oct.: The importance of 15-16 year old Teachers.
“Often I have wondered if the members of the Church really grasped the importance of this office and the magnitude of its possibilities. Many times have I heard men holding the holy Melchizedek Priesthood refuse to be burdened in their labors with a young man whom they thought was poorly prepared to labor in the Church as a teacher. I have heard them say, Of what real use in the teaching corps is a young man of fifteen or sixteen? When it has been possible to answer these queries, I have referred to the fact that at this age Joseph Smith went into the woods to pray, and in answer to his prayer, through his faithfulness, received the visitation from the Father and the Son. At this age, the late President Joseph F. Smith was sent to the Islands of the Sea to preach the gospel. At twelve the Savior heard and asked questions of the doctors, and declared he must be about his Father’s business.
Have we ever stopped to consider that the mission of the teacher is not to preach or to teach the people concerning the principles of the gospel, but that his duty is, ‘to watch over the Church always, and be with and strengthen them, and see that there is no iniquity in the Church, neither nardness with each other, neither lying, backbiting, nor evil speaking, and see that the Church meet together often, and also see that all the members do their duty.’ This requirement, to my mind, fixes the home as the training ground for young men just beginning their ministry among the people. Think of the influence upon a young man to know and to be encouraged to feel that his mission is to watch over the Church always–not to labor with the outsider, with those who are unfriendly or unsympathetic, but to ‘watch over the Church, and be with and strengthen them, and see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting nor evil speaking.’
Can a young man of the age of fifteen to seventeen years enter the homes of members of the Church and there find that the members of those homes are keeping the commandments of God, and are comlying with this requirement, and go from those homes and engage in doing the things he knows to be wrong, and which will bring reproach upon him, and lessen his influence to do good in the office to which he has been called? Think what a wonderful opportunity of training and helping to fix indelibly upon the mind of the young man God’s purposes and promises through the encouragement he may receive from members of the Church. And again, think of the discouragement that may come when he sees that members of the Church are giving very little thought to these matters, and criticize the actions of the Church officers in calling boys of this age to this important work. If we engage in this we have not hearkened to the words of the Apostle James to ‘lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.’ We are not doers of the word but hearers only, deceiving our own selves, and we cause the young man thus discouraged to look, as it were, in the glass, wherein he ses the picture we, in our distorted condition of mind, picture him to be, rather than the servant of the living God he was intended to be. It is through this discouragement, I believe, that so many of our young men withdraw from Church activity and fail to measure up to the requirements of the Priesthood.” (David A. Smith, of the Presiding Bishopric, 8 Oct., 1922; CR Oct., 1922, pp. 107-108)
Oct.: On dedicating the sick and suffering to the Lord.
“Questions have been asked as to what extent the custom prevails among the elders of the Church of dedicating the very sick, or the suffering, to the Lord when they are administered to, thus presumably giving them up to death. The question is further as to the extent or advisability of this custom. The First Presidency have considered the matter, and in a letter to one inquirer say:
The custom which is growing in the Church to dedicate those who appear to be beyond recovery, to the Lord, has no place among the ordinances of the Church. The Lord has instructed us, where people are sick, to call in the elders, two or more, who should pray for and lay their hands upon them in the name of the Lord; and ‘if they die,’ says the Lord, ‘they shall die unto me; and if they live, they shall live unto me.’ No possible advantage can result from dedicating faithful members of the Church to the Lord prior to their death. Their membership in the Church, their devotion to the faith which they have expoused, are sufficient guarantee, so far as their future welfare is concerned.
The administration of the ordinances of the Gospel to the sick, is for the purpose of healing them, that they may continue lives of usefulness until the Lord shall call them hence. This is as far as we should go. If we adhere strictly to that which the Lord has revealed in regard to this matter, no mistake will be made.
Plain and instructive information on how to deal with the sick is also given of the Lord in the Doctrine and Covenants, Section 42:43-48.”
(“Editor’s Table,” IE 22(12):1122-1123, Oct., 1922)
27 Dec.: Calling of a Priesthood Council Convention.
“Statement of the First Presidency, Calling a Priesthood Council Convention.
December 27, 1922.
We desire that the priesthood quorums and priesthood activities shall have special attention during the stake quarterly conferences which will be held in the months of January, February and March, 1923. We recommend, therefore, that the presidencies of stakes set aside the forenoon of Saturday, of the quarterly conferences for the consideration of the work that pertains to both the Melchizedek and Aaronic Priesthoods, and where stakes hold a one-day conference only, that arrangements be made to hold priesthood meetings either before or after that day.
Where it is necessary, arrangements might be made for the sisters, who accompany their husbands to conference, to hold separate meetings while the priesthood meetings are in session.
Further details will be sent to the presidents of stakes, bishops and presidents of quorums, through the office of the Presiding Bishopric.
Heber J. Grant,
Charles W. Penrose,
Anthony W. Ivins,
First Presidency.”
(“Program for Priesthood Meetings–A Convention of the Presidents of Stakes and their Counselors, Bishops and their Counselors, and the Presidencies and Class Teachers and members of all Priesthood Quorums. 1923. Held in connection with the regular quarterly conferences, January, February and March, 1923,” [pamphlet], xerox)
Dec.: Annual visit of Bishop to ward members.
“To enable the bishops to become better acquainted with the people and their home-life it hs become the custom in the Church that they and their counselors shall make an annual house to house visit . The First Presidency have again expressed their desire that such annual visit be made again this year, and the Presiding Bishopric have notified bishops in the wards of the Church to this effect. If the membership of the ward is so large that it is not possible for each family to be visited by the bishop or his counselors, it is suggested that the ward be divided into districts, and brethren holding the Priesthood be called to assist in this important labor. During the visit it is especially required that an effort should be made to see that every member of the Church in each ward is enrolled upon the records of the ward. Where their membership is not recorded, such information should be given to the bishop, and inquiry made of the Presiding Bishop’s office for their certificates of membership. Their visits are very necessary, and are instituted to encourage and instruct the members of the Church concerning their religious duties. It is also an opportunity to give such counsel and advice as may be necessary, and to encourage the Saints to pay their tithes and offerings; to attend Sacramental meetings, and to remember their prayers and family duties. The bishops are enjoined to commence the work early, so that a complete visit may be made before the end of the year.” (“Priesthood Quorums’ Table,” IE 26(2):205-206, Dec., 1922)