Below you will find Prince’s research excerpts titled, “Temples: Bergera – Garments.” You can view other years here.
Search the content below for specific dates, names, and keywords using the keyboard shortcut Command + F on a Mac or Control + F on Windows.
A Compilation of Quotes on Temple Garments
1. John Murdock “Journal”, p. 30; Winter 1832-33. See also Genealogical and Historical Magazine, Vol 28, April 1937, p. 61. [John Murdock boarded with the prophet during this winter.]
In one of [the prayer meetings] the prophet told us if we would humble ourselves before God, and exercise strong faith, we should see the face of the Lord, and about midday the visions of my mind were opened and the eyes of my understanding were enlightened, and I saw the form of a man, most lovely; the visage of His face was round and fair as the sun; His hair a bright silver grey, curled in a most majestic form; His eyes a keen penetrating blue; and the skin of His neck a most beautiful white. He was covered from the neck to the feet with a loose garment of pure white – whiter than any garment I had ever before seen. His countenance was most penetrating, and yet most lovely. And while I was endeavoring to comprehend the whole personage from head to feet it slipped from me, and the vision was closed up. But it left to my mind the impression of love, for months, that I never before felt to that degree.
2. Dairy of James T. S. Allred; Letter to Col Williams; d.1021/f.92, end of roll #2; July 10, 1844. [From Record of Asena Allred Osborne, Spring City Utah; Aug. 1, 1951. Taken from history of Eliza Monson, whose great grandmother, Elizabeth Warren Allred, wife of James Allred, one of the Prophet’s lifeguards: “The seamstress hired by Joseph Smith had to cut out the garment three times to get it correct.” It indicates the exactness of the pattern to be followed. The minor diviations which she made were not acceptable or approved by the Prophet.]
It was while they were living in Nauvoo that the Prophet came to my mother, who was a seamstress by trade, and told her that he had seen the Angel Moroni with the garments on, and asked her to assist him in cutting out the garments. They spread unbleached muslin out on the table and he told her how to cut it out. She had to cut the third pair, however, before he said it was satiffactory. She told the prophet that there would be sufficient cloth from the knee to the ankle to make a pair of sleeves, but he told her he wanted as few seams as possible and that there would be sufficient whole cloth to cut the sleeve without piecing. The first garments were made of unbleached muslin and bound with turkey red and were without collars. Later on the prophet decided he would rather have them bound with white. Sister Emma Smith, the Prophet’s wife, proposed that they have a collar on as she thought they would look more finished, but at first the prophet did not have the collars on them. After Emma Smith had made the little collars which were not visible from the outside of the dress, Sister Eliza R. Smow made a large collar of fine white material which was worn on the outside of the dress. The garemnt was to reach to the ankle and the sleeves to the wrist. The marks were always the same.
3. “Biography of Jane E. Manning James written from her own verbal statement and by her request. She also wishes it read at her funeral. . . written in the 1893. . . by E J D Roundy”; Church Archives; CHO/ms/d/4425. [Jane Elizabeth Manning James–arrived in Nauvoo from Connecticut. She led her family consisting of her mother, 3 bros, 2 sisters a b-i-l and a s-i-l: total of 9 in the group. “Nauvoo””our destined haven of rest”. She lost all her belongings–a trunk full of mostly new clothes that was being shipped to Nauvoo.]
During the first week in Nauvoo they stayed with the Prophet Joseph. In that time all the family members were able to secure jobs and lodgings except Jane. “On the morning that my folks all left to go to work,” Jane recalled, “I looked at myself, clothed in the only two pieces I possessed, I sat down and wept. Brother Joseph came into the room as usual and said good morning. . .. you musn’t cry, we dry up all tears here.” The Prophet then went and brought Emma into the room: “Sister Emma here is a girl that says she has no home, havent you a home for her? Why yes if she wants one,” Emma replied. Joseph left the room and Emma asked Jane what she could do. Jane said she could wash, iron, cook and do housework. So Emma gave her the washing duties. “The next morning,” Jane states, “[Emma] brought the clothes down in the basement to wash. Among the clothes I found brother Josephs Robes. I looked at them and wondered. I had never seen any before, and I pondered over them and thought about them so earnestly.” Then a wonderful thing occurred with this faithful Black woman. She received from the Lored knowledge which she otherwise would not be permitted to receive because of her lineage. As she said, “I pondered over them and thought about them so earnestly that the spirit made manifest to me that they pertained to the new name that is given the saints that the world knows not of.” Maybe this helps explain why all her life she wished desparately to receive her endowments. She had a sure testimony of their divinity. I am grateful for the privilege I had to baptize my wife for and in behalf of Jane James, and the other women of the family. I also had the privilege to stand proxy for the men in baptism, the endowments and the sealings in the Salt Lake Temple in 1979.
4. RETURN; by Ebenezer Robinson; Vol II, p. 252; April 1890. See also Mormonism and Masonry, pp. 136-137. [Mr. Robinson had been editor of the TIMES AND SEASONS, and was well informed on the secret practices of the leading brethren of the Church. In later years he drifted from the Church, refusing to go to the West with Brigham Young and the pioneers. Even though he had no interest in the Church that had removed to the West, he became thoroughly disgusted with certain elements in Missouri and elsewhere who were insisting that Joseph Smith never introduced the Temple ritual in Nauvoo. In reply to these critics he published a periodical called the RETURN.
Notwithstanding the cloud of witnesses testifying that polygamy existed in Nauvoo in 1843 and 1844, yet the editors of the Saints’ Herald persist in representing that polygamy, and its attendant evils, including the endowment house, robes, &c., were introduced by Brigham Young and his associtates, and that Joseph and Hyrum Smith were innocent in the matter.
We here state a few facts which came under our personal observation. As early as 1843 a secret order was established in Nauvoo, called the HOLY ORDER, the members of which were of both sexes, in which, we were credibly informed, scenes were enacted representing the garden of Eden, and that the members of that order were provided with a peculiar under garment called a robe. “It was made in one piece. On the right breast is a square, on the left a compass, in the center a small hole, and on the knee a large hole.” This was the description of that garment as given to the writer in Nauvoo, in Joseph Smith’s life time. It was claimed that while they wore this “robe” no harm could befall them.
In confirmation of this idea, we quote the 2nd verse of the 113th section of the Doctrine and Covenants, Plano Edition, speaking of the Providential escape of Willard Richards, who was in the jail with Joseph and Hrum Smith at the time they were murdered.
“John Taylor and William (Willard) Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered: the latter, through the promises of God escaped “without even a hole in his robe.”
It was stated that Willard Richards was the only one of the four, who had on his “robe” at the time, therefore the statement that he escaped through the promise of God, “without a hole in his robe.”
President Joseph Smith attended the meetings of that “Order,” which were held in the large room in the second story of his brick store building. One day in June, 1844, the “Order” was in session from morning until evening. At the adjournment for dinner we saw Joseph Smith come from there, and again after dinner, he returned back to the same place, as in returning from dinner President Smith and the writer walked by ourselves, side by side in intimate conversation, but parted at the store.
Not long after parting with President Smith, wishing to speak with him we ran hastily up the stairs to call him out when to our amazement we encountered John Taylor, one of the twelve Apostles, in a long white garment, with a white turban on his head, and a drawn sword in his hand, evidently representing the “cherubims and flaming sword which was placed at the east of the garden of Eden, to guard the tree of life.” He informed us Brother Joseph was in the room. Here, we understand, and firmly believe, the ceremony originated, as practiced in the endowment house in Utah, including the signs, tokens, grips, garments, girdles and key words used therein; and that the twelve in Utah conscientiously believe in this and other matters, they are carrying out the measures of Joseph Smith, and that he gave them their endowment, and rolled the burden of the church and kingdom upon their shoulders.
5. The Return; Ebenezer Robinson, editor; Vol 2, No. 4, p. 253; April 1890. [This letter written in 1844 was later printed in The Return in 1890.]
Steam Boat North Bend,
Sept. 19th, 1844
Dear E. Robinson,
You probably may have received something by way of counsel from Nauvoo from Brother Young, if so, I trust you will regard it as coming from “the proper source.” We have had a charge given us by our prophet, and that charge we intend to honor and magnify. It was given in March last. He said; “let no man take your crown, and though you should have to walk right into death, fear not, neither be dismayed.” “You have to die but once.” “To us were committed the Keys of the Kingdom, and every gift, key and power, that Joseph ever had,” confirmed upon our heads by an anointing, which Bro. Rigdon never did receive.
We know the charge which the prophet gave us, and the responsibility which the Spirit of the living God laid on us through him, and we know that Elder Rigdon does not know what it was. We have counted the cost of the stand we have taken, and have firmly and unitedly, with prayer and with fasting—with signs and with tokens, with garments and with girdle, decreed in the name of Jesus Christ, that we will honor our calling, and faithfully carry out the measures of the prophet so far as we have power, relying on the arm of God for strength in every time of need.
I know that the curse of God will fall upon every one that tries to give us trouble or to weaken our hands in the work in which we are engaged, for this promise we have obtained from the Lord in solemn convocation.
I want you to read this letter to the Saints in Pittsburg[h], not to the world.
My kind love to all the Saints, to yourself and family.
Yours truly,
Orson Hyde.
6. History of the Church, Vol. 7:547-548; December 18, 1845.
Thursday, 18—Sixty-six persons were administered to in the Temple.
In consequence of the great pressure of business during the past week, it had been decided to devote Saturday to the purpose of washing robes and garments used, but there being a general desire in the minds of all those officiating in the ordinances that the work should not cease; it was determined that the clothes should be washed during the night.
7. Journal of Heber C. Kimball; Church Historical Department; Sunday, December 21, 1845.
Elder Kimball showed the right fashion for a leaf,—Spoke of Elder Richards being protected at Carthage jail—having on the robe, while Joseph & Hyrum and Eld Taylor were shot to pieces — said the Twelve would have to leave shortly for a charge of treason would be brought against them for swearing us to avenge the blood of the anointed ones, and some one would reveal it, and we shall have to put some day between sundown and dark —
George Miller said that when near the camp of Gen Hardin, he was shot at and the sentinel who was near him was killed, but he escaped unhurt, having on his garments — he spoke of the design and purpose for which all the symbols in the garden were given &c. Paul said he bore in his body the marks of the Lord Jesus Christ [Gal 6:17] — which was as plainly as he dare allude to these things in writing. But the marks Paul alluded to were just such as we now have on our garments — He spoke of the signs, tokens & penalties, and of the work in general, said it was the work of God, by which he designs to reinstate man into his presence &c.
Elder John Taylor confirmed the saying that Joseph and Hyrum & himself were without their robes in the jail at Carthage while Doct Richards had his on, but corrected the idea that some had that they had taken them off through fears.
W.W. Phelps said Joseph told him one day about that time, that he had laid aside his garment on account of the hot weather. Elder Kimball said word came to him & to all the Twelve about that time to lay aside their garments and take them to pieces, or cut them to pieces, or cut them up so that they could not be found.
* * *
When we pray to the Lord we ought to come together clad in proper garments, and when we do so, and unite our hearts and hands together, and act as one mind, the Lord will hear us and will answer our prayers. Our garments should be properly marked and we should understand these marks and we should wear these garments continually, by night & by day, in prison or free and if the devils in hell cut us up, let them cut the garments to pieces also — if we have the garments upon us at all times we can at any time offer up the signs. * * * Said that whenever they (G.A. Smith and W. Woodruff) could get an opportunity they retired to the wilderness or to an upper room — they do so and offered up the signs, and were always answered. * * * It would be a good thing for us to put on our garments, every day and pray to God, and in our private circles, when we can do so with safety-* * * You have now learned how to pray. You have been taught how to approach God and be recognized. This is the principle by which the Church has been kept together. * * * Those who have learned to approach God and receive these blessings, are they better than you? The difference is, they have been permitted to have these things revealed to them.
8. Journal of Heber C. Kimball; Church Historical Department; December 30, 1845.
At 10 m. before 11. John M. Bernhisel brought in a suit of garments for the use of the persons receiving their endowments Robe, Garment, Apron, Cap, Moccasins, & Sash.
9. Journal of Discourses, Vol 8:91; Heber C. Kimball; June 10, 1860.
Take upon you the yoke of Christ and wear it, for it is easy, . . . .
10. Journal of Discourses, Vol 8:206; Brigham Young; October 14, 1860.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls; for my yoke is easy and my burden is light.
. . . The Spirit of revelation, even the Spirit of eternal life, is within that person who lives so as to bear properly the yoke of Jesus. The heavens are opened to such persons, and they see and understand things that pertain to eternity, and also the things that pertain to the earth, . . .
. . . The person that wears the yoke of Jesus, that has communication with the heavens, finds his yoke easy and his burden light; he is master of it.
11. Journal of Discourses, Vol 9:91; Brigham Young; May 7, 1861.
Three High Priests form a Quorum; five form a Quorum; seven form a Quorum; twleve form a Quorum. Let a Quorum of High Priests go into an upper room, and there appear before the Lord in the garments of the holy Priesthood, and offer up before the Father, in the name of Jesus, the signs of the holy Priesthood, and then ask God to give a revelation concerning the doctrine, and they have a right to receive it. If you cannot get the information in any other way, suppose you were upon the islands of the sea, far away from the main body of the Church, you are entitled to the administration of angels who administer in the terrestrial kingdom, and they have a right to receive administrations from the celestial. In this capacity you could ask for revelations pertaining to doctrine.
12. Unpublished Discourse; Brigham Young; July 14, 1861.
I recollect a promise Joseph gave to Willard at a certain time, when he clothed him with a priestly garment. Said he, “Willard never go without this garment on your body, for you will stand where the balls will fly around you like hail, and men will fall dead by your side and if you will never part with this garment, there never shall a ball injure you.” I heard him say this [voice in the stand “So did I”] It is true. When the mob shot Joseph, Willard was there and Br Taylor was in the room. I have nothing to say about the rest, you know about it. Willard obeyed the word of the prophet. He said, “I will die before I part with this garment.” The balls flew around him, riddled his clothes, and shaved a passage through one of his whiskers. . . .
13. Journal of Discourses, Vol 9:376; Pres. Heber C. Kimball; in the Salt Lake Tabernacle; February 9, 1862.
What a blessing it is to be able to supply ourselves with so many of the necessaries and comforts of life here in these mountains! Some of you have got an idea that wool will not do; but let me inform you that when Peter came and sat in the Temple in Kirtland, he had on a neat woolen garment, nicely adjusted round the neck. What do sheep wear next to the skin? Wool, of course. What do goats wear? Hair, for that is their nature. These are facts that are apparent to all who will look.
To return to the subject of the garments of the Holy Priesthood, I will say that the one which Jesus had on when he appeared to the Prophet Joseph was neat and clean, and Peter had on the same kind, and he also had a key in his hand. John also came and administered unto Joseph Smith, and remember that Peter, James and John hold the keys pertaining to their dispensation and pertaining to this, and they came and conferred their Priesthood and authority upon Joseph the Seer, which is for the gathering together of all who seek the way of life.
14. Journal of Discourses, Vol 11:10; George A. Smith; November 15, 1864.
On the first day of dedication, President Fredrick G. Williams, one of the council of the Prophets, and who occupied the upper pulpit, bore testimony that the Savior, dressed in HIS VESTURE WITHOUT SEAM, came into the stand and accepted of the dedication of the house, that he saw him, and gave a description of his clothing and all things pertaining to it.
15. Journal of Discourses, Vol 12:101; Brigham Young; November 17, 1867.
. . . We receive the gospel, not that we may have our names written in the Lamb’s Book of Life, but that our names may not be blotted out of that book. “For,” saith the Lord, “He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life.” Why? Because he had overcome through his faithfulness. My doctrine is — that there never was a son and daughter of Adam and Eve born on this earth whose names were not already written in the Lamb’s book of life, and there they will remain until their conduct is such that the angel who keeps the record is authorized to blot them out and record them elsewhere. These are my views on that intricate point, but we are satisfied to use this Scripture as it is rendered by our translators.
16. John D. T. McAllister Papers; Church Archives; Ms/d/1257/Bx3/fd11; November 10, 1873.
It is my desire to be buried in the garments and Robes of the Holy Priesthood, everything pertaining thereto properly made and put on my body. Do not want any extravagance, a medium coffin no expense for funeral clothing such as the gentiles mourn in. Would like my Brethren of the Priesthood to dictate my family in this matter, and see me buried as I ought to be, that my body can rest in pease. Do not want my coffin short or too long, deep enough to lay in without Mashing my nose, and cramping my arms or crushing my stomach, a good strong one that it will hold together. I pray that I may so live that the Holy Priesthood will feel it a pleasure to put me away, and a pleasure to receive me in their Society in the morning of the Glorious Resurrection.
/s/ John D. T. McAllister
S L City. Nov 10th 1873
17. Journal History, p. 4; 13 January 1877. Notes from the Journal of James G. Bleak.
St. George, Utah, Jan. 13, 1877.
Special Instructions to the Bishops, Brethren: We herein embody a few instructions which we wish you to strictly enjoin upon the brethren and sisters who come to the Temple to officiate for themselves or their friends: Those who wish to receive endowments for themselves of friends should be provided with oil or means to purchase it. The sisters should be provided with two or three white skirts and the brethren should have their garments to button from the back, clear round and up the front, and skirts made to reach down to the knees or a little below or one may be pieced to this length for the occasion.
Before the brethren or sisters go into the Temple to receive their endowments; they must wash themselves all over, perfectly clean, so as to enter the Temple clean.
Men and women should have no sexual intercourse for a week or more previous to their going into the Temple to receive their endowments.
Signed BRIGHAM YOUNG, JOHN W. YOUNG, WILFORD WOODRUFF, ERASTUS SNOW AND BRIGHAM YOUNG JR.
18. Journal of Wilford Woodruff; January 15, 1877. [Types as in original without sic.]
I spent the Evening with President Yg He told me their was no necessity of dressing in the Temple Clothing while giving the Second Anointing any more than in administering it first anointing or ordaining
19. Journal of Wilford Woodruff; on St. George Temple Proceedings; February 1, 1877. [Typed as in original without sic.]
I dressed in pure white Doe skin from head to feet to officiate in the Priest Office, white pants vest & Cap the first example in any Temple of the Lord in this last dispensation sistaning B Youg also dressed in white in officiating in Eve. President was presant and delivered a lecture at the veil some 30 attndg
20. Oliver B. Huntington Diary, Vol II, p. 406; April 22, 1877.
The prophet Joseph Smith pulled off his garments just before starting to Carthage to be slain and he advised Hyrum and John Taylor to do the same, which they did; and Brother Taylor told Brother Willard Richards what they had done and advised him to take off his also, but Brother Richards said that he would not take his off, and did not; said he was not harmed.
Joseph said before taking his garments off, that he was going to be killed. . . .”was going as a lamb to the slaughter” and he did not want his garments to be exposed to the sneers and jeers of his enemies.
These facts all came from President John Taylor’s lips after he was president of the Church.
Elder John Morgan had told them to me as stated to him by Brother Taylor. Sister Lucy B. Young said that Brother John Taylor told her in answer to direct questions, the same, all except with regard to Willard Richards.
21. Questions submitted to Prest. B. Young by the Elders who have recently been out as Temple Missionaries. The answers are written in Brigham Young’s own hand; Ms/f/219/reel 22; pp. 18-22; c. 1877.
How shall little children be dressed in attending to the Temple Ordinance of being sealed to their parents?
They should be clothed in White.
Can a brother or sister who has received Endowments in Salt Lake City or in Nauvoo, have the privilege of passing through the degrees in the St. George Temple; and if so, are they [p. 21] to be clothed with Temple Clothing, or in the ordinary manner?
They may have the privilege of passing through as visitors; and not wearing Temple clothing.
If a person die without having had endowments, is it well to bury them in garments without [p. 22] marks?
Such person may be buried with garments if their friends choose, but not marked, nor with robes or other Temple Clothing.
22. Journal of Wilford Woodruff; Church Historical Department; Ms/f/115; Undated entry following summary of 1880; January 26, 1880.
Thus saith the Lord unto my servant John Taylor and my servant Wilford Woodruff and my servant Orson Pratt and to all the residue of mine Apostles. Have you not gone forth in my name without Purse or scrip and declared the Gospel of Life and Salvation unto this Nation and the Nations of the Earth and warned them of the Judgments which are to come as you have been moved upon my the power of the Holy Ghost and the inspiration of the Lord. You have done this year by year for a whole Generation as man count time. Therefore your garments are clean of the Blood of this generation and especially of this Nation. Therefore as I have said in a former commandment so I the Lord say again unto mine Apostles go ye alone by your selves whether in heat or in cold and cleanse your feet with water pure water, it matters not whether it be by the running streams or in your closets but bear their testimonies before the Lord and the Heavenly hosts. And when you have all done this then gather yourselves together in your Holy places and cloth yourselves in the Robes of the Holy Priesthood and there offer up your Prayers according to my Holy Law. Let him who presides be mouth and kneel upon the Holy Alter. . . . And what I the Lord say unto you mine Apostles I say unto my servants the Seventies, the High Priests, the Elders and the Priests. And all my servants who are pure in heart. . . . The Lord will hear your Prayers and [I] am bound by oath and covenant to defend you and fight your battles as I have said in a former commandment. . . .
23. Journal of Discourses, Vol 21:317-318; Wilford Woodruff; October 10, 1880.
On one occasion, I saw Brother Brigham and Brother Heber ride in a carriage ahead of the carriage in which I rode when I was on my way to attend conference and they were dressed in the most priestly robes. When we arrived at our destination, I asked President Young if he would preach to us. He said, “No, I have finished my testimony in the flesh. I shall not talk to this people anymore. But (said he) I have come to see you; I have come to watch over you, and to see what the people are doing. Then (said he) I want to teach the people – and I want you to follow this counsel yourself – that they must labor and so live as to obtain the Holy Spirit, for without this you cannot build up the kingdom; without the spirit of God you are in danger of walking in the dark, and in danger of failing to accomplish your calling as apostles and as elders in the church and kingdom of God.
24. Minutes of the Salt Lake School of the Prophets, 1883; CHO CR/390/1/Box 1; pp. 67-70; Oct 11, 1883.
Once after returning from a mission, he [Zebedee Coltrin] met Bro. Joseph in Kirtland, who asked him if he did not wish to go with him to a conference at New Portage. The party consisted of Priests. Joseph Smith, Sidney Rigdon, Oliver Cowdery and myself. Next morning at New Portage, he noticed that Joseph seemed to have a far off look in his eyes, or was looking at a distance, and presently he, Joseph, stepped between Brothers Cowdery, and Coltrin and taking them by the arm, said, “lets take a walk.” They went to a place where there was some beautiful grass, and grapevines and swampbeech interlaced. President Joseph Smith then said, “let us pray.” They all three prayed in turn — Joseph, Oliver and Zebedee. Bro. Joseph then said, “now brethren we will see some visions.” Joseph lay down on the ground on his back and stretched out his arms and the two brethren lay on them. The heavens gradually opened, and they saw a golden throne, on a circular foundation, something like a light house, and on the throne were two aged personages, having white hair, and clothed in white garments. They were the two most beautiful and perfect specimens of mankind he ever saw. Joseph said, They are our first parents, Adam and Eve. Adam was a large broad-shouldered man, and Eve as a woman, was as large in proportion.
25. Abraham H. Cannon Journal; BYU Special Collections; Vol XII, pp. 43-4; 31 January 1890.
At the Gardo House the question arose this morning as to whether the face of a woman who has had her endowments should be veiled or not when her coffin is closed on her dead body. Pres. Woodruff did not decide in absence of any written law on the subject, but Bro. Joseph F. thought the face should be covered as this was the course pursued in the early days of the Church, and it was doubtless done in accordance with some instuctions of the Prophet.
26. L. John Nuttall Journal, Vol 3, p. 227; December 8, 1890.
Sister Zina D. H. Young submitted a knitted garment something like our garments which is made in the East and asked if such may be marked & have a collar put on it and used as out Temple garment. It was decided (by First Presidency) that such garments should not be used in lieu of the pattern given.
27. Letter from John D. T. McAllister to Pres. Wilford Woodruff; 25 February 1891.
25th Feb. 1891
Dear President Woodruff,
On the 13th of January 1877 A letter was sent to the Bishops, on preparation for Endowments, Signed by President Young, yourself and others. A Copy of which I enclose. To lay before you the matter pertaining to the garment, A very few have carried out these instructions, so far as the buttoning of the garment is concerned, I read now and again to the people, this letter of instruction, as a great share of them from all parts come unprepared. Some wear drawers, and quite a number do not. The garment is left open only so far as the strings are used to fasten them in the front. The navel mark is opposite that part of the body, But when the garment is closed lapped over to button, or tied, My feelings are, it should be in sight opposite that part of the body. Now our instructions are that the mark should be on one side of the opening. But we have not been instructed as to which side. Have you any word in relation to this?
I feel that we should be uniform in all these matters, and I am thus particular to lay them Before you, and have the word from the head, in relation to them.
Bro. B. Cannon & Bleak join me in kind regard to yourslef and the brethren, Your Brother in the N.E.C.
John D. T. McAllister
28. Journal of Abraham H. Cannon; Thursday, January 7, 1892.
Thursday, January 7, 1892 . . . It was agreed that when the coffin is closed containing the body of a sister who has been through the temple, her veil should be placed so as to hide her face, so that when her husband meets her on the other side he may lift the same from her countenance. This is in accordance with the instructions which President Young gave during his life. The carelessness of the Saints in regard to their Temple clothing was talked about, and it was voted that instructions be sent to each Temple that those who receive the ordinances of the house of God be told especially to be careful not to expose their clothing to the public gaze. The clothing is as sacred as the ordinance themselves.
29. “Recollections of the Prophet Joseph Smith”; Daniel Tyler; The Juvenile Instructor Vol 27:93; 1892. [As told by Elizabeth Tyler to her son – as she describes a vision she had where she describes Michael, the Archangel.]
My subsequent acquaintance with him more than confirmed my most favorable impressions in every particular. He was a great statesman, philosopher and philantropist, logician, and last, but not least, the greatest prophet, seer and revelator that ever lived, save Jesus Christ only. . .
A short time prior to his arrival at my father’s house my mother, Elizabeth Comins Tyler, had a remarkable vision. Lest it might be attributed to the evil one, she related it to no person, except my father, Andrew Tyler, until the Prophet arrived, on his way to Canada, I think. She saw a man sitting upon a white cloud, clothed in white from head to foot. He had on a peculiar cap, different from any she had ever seen, with a white robe, underclothing, and moccasins. It was revealed to her that this person was Michael, the Archangel. She was sitting in the house drying peaches when she saw the heavenly vision, but the walls were no bar between her and the angel, who stood in the open space above her.
The Prophet informed her that she had a true vision, and it was of the Lord. He had seen the same angel several times. It was Michael, the Archangel, as revealed to her.
30. Abraham H. Cannon “Journal”; BYU Special Collections; December 1893.
It was decided [by the First Presidency and Twelve] in answer to a question that people should wear only white garments whether they be cotton, woolen, or linen. Colored garments should, however, not be used.
31. Abraham H. Cannon “Journal”; BYU Special Collections; Vol. XVIII, p. 140; August 16, 1894.
* * * It was decided as being unnecessary to mark the shirts of those who pass through the temple and receive their endowments. The marks in their garments are sufficient. * * * Concerning the proper position of the altar in a prayer circle — as to whether it should face the east or south — there is no rule, though the custom is to generally have them face the south. Pres. Snow says he always aims to face the chief temple in offering his prayers. —It was decided that the circles over which the Twelve preside be permitted to meet in the Elder’s room, instead of in the basement where the ventilation is so bad, and the room so small.
32. Historical Department. Confidential Research Files, 1950–1974; CR/100/14/#2/Volumne 8:16,17; Church Archives Vault. Restricted document. From a xerox of the original letter. A copy of this letter may be found in: Frist Presidency. Letterpress Copybooks, 1877-1949. Jan. 1894–Nov. 1894; CR/1/20/# 23; Volume 28, pp. 633-634. Church Archives. August 31, 1894.
Office of
THE FIRST PRESIDENCY
of the
CHURCH OF JESUS CHRIST
of
LATTER DAY SAINTS
P. O. Box B SALT LAKE CITY, UTAH. August 31, 1894.
Elder Lorenzo Snow,
Prest. Salt Lake Temple.
Dear Brother:-
* * * In the placing of the girdle, it should be placed on the outside of the apron strings. * * *
It has been the practice to mark the shirt, but we think this unnecessary as it is not strictly a part of the Temple clothing. The marking of the garment should be done in the washing room and not at the veil; and the greatest care should be taken to see that no person is permitted to leave that room wearing an unmarked garment. * * *
Your Brethren,
/s/ Wilford Woodruff
/s/ Geo. Q. Cannon
/s/ Jos. F. Smith
33. Journal of Samuel W. Richards; September 12, 1894.
Sept 12, 1894: Prest Snow informed me he had not been able to obtain information why women were required to vail [sic] their faces when at prayer in the Temple.
34. Manti Temple. Historical Record; Church Historical Department; CR/348/21; restricted document; p. 98; 3 November 1896.
Salt Lake City Utah 3 Nov. 1896.
Elder John D. T. McAlister
President Manti Temple
Dear Brother:
It is the mind of the First Presidency and Apostles expressed at one of their late regular Council Meetings, that you adopt as soon as it can be done conveniently the practice of brethren wearing white pants while doing Temple work.
This change would necessarilly [sic] do away with the long white Shirt usually worn my them, and admit of their wearing the regular white shirt, with collar and white tie if they choose to do so. The adviseability of this change will at once suggest itself to you.
Your Brother
Geo. F. Giggs
Sec.
P. S. This change in dress need not be introduced into prayer circles.
35. O. B. Huntington “Journal”; BYU Special Collections; p. 433; 3 March 1898.
On account of a change in time of trains that came into effect that day I was left and spent the day with Joshuay Whitney and his sister Mary Groo in the 9th Ward between 4th East and 5th South Streets. He gave me a piece of the horse we helped eat on the western deserts in 1857. Showed me an apron and moccasins of sheep skin made to the order and by the direction of Joseph Smith in Nauvoo. for first endowments given there in the upper room of his brick store.
The leaves on the apron were painted.
36. Salt Lake Temple. Sisters Meeting Minutes, p. 67; Church Archives, Restricted Document; CR/306/66/fd 1; 16 June 1899.
Some question now arose as to temple aprons, the shape and number of the leaves, and so on. Answer. Joseph said when they could be, they should be made of lambskin with three, nine, five or seven leaves on–an odd number anyway.
37. St. George Temple Minute Book, K9368R, p. 202; President David H. Cannon, Temple President; 19 March 1902.
Q: Why do we remove our shoes after entering the temple?
A: We should take off our shoes [upon] entering this house for it is a holy place. This is the Lord’s House. He said to Moses when Moses drew near to Him on the Mount: Moses, “take off thy shoes for the ground whereon thou stands is holy.”
38. St. George Temple Minute Book, K9368R, p. 205; 19 March 1902.
Prest. David Cannon
Prest. Cannon wished to say a few words: He had instructed the Door-keeper of this temple to see that all persons take shoes off from their feet–They must conform to this rule. I was pressed about this, my brethren and sisters, as the “House of God” is a House of Order. This is required in all the other temples.
39. George S. Brimhall to Joseph F. Smith; Church Archives transcript of the testimony of Maria Jane Johnston Woodward, Huntington, Utah; 21 April 1902.
Some people have denied that there was any such thing as endowments or endowment clothes before the time of Brigham Young, but I know there was. They were of the same pattern, had the same marks and were the same in every way as now. I was living with Father [John] Smith, the Prophet’s uncle and on one occasion the Prophet wrote a letter to his uncle [asking] him to meet him the next morning in Nauvoo, [they lived] twenty-five miles from [Nauvoo]. Mother [Clarissa] Smith, . . . was sick and [since] I was the hired girl I had to get these clothes and fix them in time for Father Smith to meet the Prophet Joseph in Nauvoo. Mother Smith told Father Smith to explain to me about this clothing, what they were for and what they did with them, the reason he had to have them and have them in good condition, before I got them out, and he did so. That was the first I knew about endowment clothes but they were the same as they are now. Sister Smith told me where they were and how to prepare them for him. They were in a chest locked up, inside of a little cotton bag made for the purpose and were all together. Then I got the clothes and pressed them out and put them in good condition and he went to meet the Prophet. These clothes were never put out publicly, in the washing or in any other way. When we washed them we hung them out between sheets, because we were in the midst of the Gentiles.”
40. The Salt Lake Tribune; Author Unknown; Sunday, January 1, 1905.
“Thus. . . blessed the holy garment’s are put on. A dress of muslin or linen is worn next to the skin, reaching from the neck to the ankle and wrists. Over this a shirt, then a robe of fine linen, and over this a small square apron of white linen or silk, with imitation of fig leaves painted or worked on it. A linen cap and white linen or cotton shoes complete the dress.
“Thus attired the candidates pass into another and smaller room, where `Eloheim’ (Brigham Young) is discovered seated upon his throne. Jehovah, Jesus and Michael (Adam) enter and receive a mandate from `Eloheim’ to `go forth and examine well the boundless realms of space and bring report from thence back to the eternal throne that we may create new worlds and people them with beings who, by slow degrees, shall rise and fill the place of those deceived by satan.'”
41. Messages of the First Presidency, Vol 5:110; President Joseph F. Smith; June 28, 1906. [The following instructions were printed and hung in all the Temples. After the change in garments they were taken down and ordered burned.]
The following is to be regarded as an established and imperative rule. The garments worn by those who receive endowments must be white and of the approve[d] pattern; they must not be altered or mutilated, and are to be worn as intended, down to the wrist and ankles and around the neck. Admission to the temple will be refused to those who do not comply to these requirements.
The Saints should know that the pattern of endowment garments was revealed from Heaven and that the blessings promised in connection with wearing them will not be realized if any unauthorized change is made in their form or in the manner of wearing them.
42. “Fashion and the Violation of Covenants and Duty”; President Joseph F. Smith; Improvement Era, IX (August, 1906), 812-815. [This article was published while Pres. Joseph F. Smith was President of the Church.]
FASHION AND THE VIOLATION OF COVENANTS AND DUTY.
At the annual conference of the Mutual Improvement Associations, I enjoyed the privilege of speaking to the young people on a subject which I think at present deserves further consideration. With this in view, good may result from repeating some of the thoughts expressed.
The Lord Almighty has revealed unto us truths, and principles. He has given us commandments, shown and taught us the order of prayer, and how to worship in spirit and in truth. He has given us signs which it is our privilege to use to indicate our determination before him, to remember him, and to witness unto him that we are willing to keep the commandments that he has given, that we may always have his spirit to be with us, even unto the end.
Not one of these commandments of God, these gifts that have been bestowed, these keys of knowledge and of principle that have been restored and revealed unto us, through the gospel of Jesus Christ and its ordinances, should be violated in the least by the Latter-day Saints. They should be held in sacred reverence. We should hold them as we hold dear to the heart the most sacred thing to our souls, because they are God’s commandments, and keys, his requirements made of us, and they are the pointing of the way, by the manifestations of the Spirit of the Lord unto us, in which we should walk, in order that we may become entitled to the greatest amount of happiness in this world, and in the world to come a fulness of joy. And by neglecting, slighting, and putting them aside, by turning away from the course which the Lord has marked out for us to pursue, we weaken ourselves, shear ourselves of our own strength, and deprive ourselves of the light needed to make us more efficient in the discharge of our duties as the children of God.
We entered into covenants with the Lord that we will keep ourselves pure and unspotted from the world. We have agreed before God, angels and witnesses in sacred places, that we will not commit adultery, will not lie, that we will not steal or bear false witness against our neighbor, or take advantage of the weak, that we will help and sustain our fellow men in the right, and take such a course as will prove most effectual in helping the weak to overcome their weaknesses and bring themselves into subjection to the requirements of heaven. We cannot neglect, slight, or depart from the spirit, meaning, intent and purpose, of these covenants and agreements, that we have entered into with our Father in heaven, without shearing ourselves of our glory, strength, right and title to his blessings, and to the gifts and manifestations of his Spirit.
The Lord has given unto us garments of the holy priesthood, and you know what that means. And yet there are those of us who mutilate them, in order that we may follow the foolish, vain and (permit me to say) indecent practices of the world. In order that such people may imitate the fashions, they will not hesitate to mutilate that which should be held by them the most sacred of all things in the world, next to their own virtue, next to their own purity of life. They should hold these things that God has given unto them sacred, unchanged and unaltered from the very pattern in which God gave them. Let us have the moral courage to stand against the opinions of fashion, and especially where fashion compels us to break a covenant and so commit a grevious sin.
Many of our young people, also, are leading mistaken lives and doing wrong in that they feel, in order to cope with the spirit of the times, the fashion of the age, and to be “in the swim,” if you will permit the expression, that they must not marry until they are able to furnish themselves commodious mansions or palaces, or homes equal to those of the rich; homes equal, perhaps, to those of their parents who have labored through years and years, who have borne the burden, in the heat of the day, who have toiled and struggled with poverty, and who, through their toil, perserverance and economy, have been able to secure and gather to themselves a little means by which they have built acceptable homes, to make their families comfortable; and the children feel that it is not right for them to engage in matrimony until they are able to build a house equal to their father’s, or a mansion equal to their rich neighbor’s.
To feel so is a mistake, it is an illusion, and it will lead men into the wrong way. I want to say to the young men’s and to the young ladies’ Mutual Impovement Associations that in the beginning God created man in his own image, and in his own likeness, male and female, and they were commanded to multiply and replenish the earth, that they might have joy in their posterity. They were commanded to subdue the earth and control it, and not to be controlled by it. These commandments of the Lord have never been annulled. They are in force today as they were when they were first uttered in the garden of Eden to our first parents; and, in order to fulfill these laws, and these great commandments of the Lord, we should never wait for wealth. The young man should be willing to take his bride, and take her who is worthy, to wife, even if it be in poverty. Let them join their efforts to build a home for themselves; and if they can endure poverty, they will be able to endure riches. But if they are not able to endure poverty, woe be unto them, for he that is not able to endure poverty, in the kingdom of God, or in the house of the Lord, will scarcely be able to endure riches, for it is absolutely easier for men to worship the Lord, and to feel after him and remember him in adversity, than it is in prosperity. Men are so shallow- minded, so thoughtless, so unmindful of their dependence upon the Lord that, with a little temporary prosperity, and by the possession of perishable riches, they begin to feel that they are independent of the Lord for all his mercies; and, therefore, they forget him, and disregard, or are apt to disregard, the hands that made them prosperous. But the Lord requires us to remember him in prosperity the same as in adversity. “And if ye seek the riches which it is the will of the Father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity; and it must needs be that the riches of the earth are mine to give; but beware of pride, lest ye become as the Nephites of old.” (Doctrine and Covenants 38:39; see also Sec. 11:7.)
Now I want to say to my young friends that in the Church of Jesus Christ of Latter-day Saints, we believe in honorable marriages. We believe that it is “honorable in all” to marry, who possess ordinary intelligence and ordinary ability to obtain the necessaries of life; and to wait for luxury, before they consummate this object and purpose of their being, in the world, is wrong; it is a mistake. It is the violation of a sacred duty, for the sake of the folly of fashion, and is displeasing to the Lord.
JOSEPH F. SMITH.
43. “Joseph Smith the Prophet. . . Marian J. Woodward [Testimony]”; The Young Woman’s Journal 17:543-44 (December 1906).
Maria J. Woodward—
Maria J. Woodward came to Nauvoo from Middle, Tennessee when she was 17 in 1841. She was the only member of the Church in her father’s family. While she worked in the home of the Prophet for 3 weeks she acquired the following testimony:
“[Joseph] was always kind and often talked with me and asked about my [family] . . . I . . . can bear testimony that [Joseph] had had his endowments and wore garments, for the woman who washed for the family showed them to me.”
44. TEMPLE INSTRUCTIONS; Zina Y. Card; “Garments”.
Dear Sisters, we have met this morning in this the House of the Lord to receive at the hands of the Heavenly Priesthood, the greatest blessings the Lord ever gave to his children on earth. And I want you to know this, that our Father in Heaven loves his daughters the same as his sons. There is not a blessing bestowed upon them that we do not receive except that of the Holy Priesthood, and if we honor these blessings, they will be the source of much happiness to us.
I can imagine that in the hearts of you girls there are many doubts and fears, but the fears are needless and doubts will vanish if you come with the right spirit. I take it for granted that every one of you is thoroughly converted to the fact that Jesus is the Christ and that he is here to guide us. You have come here to receive your endowments, a most wonderful blessing and you have also come here to receive a companion for this life and all life to come, and when you go on the other side, where we all will go some day, you will meet your companion and you will belong to each other. People who never come to the house of the Lord and have this great blessing bestowed upon them, will not be as husband and wife on the other side. They will no doubt love each other, but cannot participate in the blessings you will have placed upon you through the eternal covenant of marriage.
Now, my dear sisters, in receiving your blessings you will go into a room, having removed your clothing and having placed a shield around you to protect your body, and there you will receive the greatest blessings that any woman on this earth ever had that we have any account of. Then you will be clothed in a garment by the sister who has authority. This garment that you receive is given symbolically as was the garment given to Adam & Eve in the Garden of Eden. On it will be placed sacred marks. These are the marks of the Holy Priesthood. Some look upon it as a very trifling thing and say “What difference does it make just to cut a hole in a piece of cloth?” Girls, you might say the same thing when you go to meeting and take the sacrament. There is this difference, we are carrying out the commands of God through our symbols of the things our Father in Heaven bestowed on his children that entitles them to the blessings they could not have if it were not for that garment on the body and the marks placed upon it.
When Joseph Smith received the endowments and revelation from the Lord to be given to his people by authority, he also received instructions as to how to make this garment. None had ever seen anything like it and the sisters who made it were under his direction and when it was submitted to him, he said that it was right and the way it had looked to him and he accepted it. This garment had a collar and it had strings to tie it and sleeves that came to the wrist, not to the hand, but about an inch above, and the leg came down to the ankle joint. This was the pattern given and it is right for Aunt Eliza Snow was the governess and seamstrees in his house at the time the first garments were made and heard the instructions to the sisters. Thus the Kingdom of God rolls on and the living authority [sic] are the one who can make changes in the revealed work of the Lord to answer the purposes of the day in which they live. Today there is a change in the garments that can be made outside of this Holy House in the garments we wear on our bodies. This garment is called the modified or permitted garment and the pattern of this garment I will point out to you, but first I want to explain to you about the little mark we have in the back of our garment, the little woven design which we have looked upon as desig[n]ating the things we buy as being the right kind of a garment. Now, sisters, I want to tell you the way we came by this mark of approval. In days past there was a great variety in the way they made the garments as then they were always made from cloth. President Taylor prayed to the Lord that they might be permitted to use the knitted garment and they could all be of the same pattern. They might vary a little, but the garments were all similar and when they made these garments, many people questioned the change from the cloth garment to the knitted garment. It was because the living authority said we might and it was this mark that was used to tell us that the garment was approved. Today, these marks of approval can be purchasd by the thousands and are placed upon anything their customers will buy and for that reason, today this mark means nothing to us.
You know what is the right kind of a garment. The garment to be worn outside of the House of the Lord has been approved by authority and I have a written statement signed by President Grant to this effect. The garment is not too low in the neck, just a nice, modest neck, but with collar omitted. Instead of being to the wrist, they come to the elbow, and the leg instead of coming to the ankle, comes below the knee, always covering the knee so that the mark placed by the holy Priesthood can come over the knee, for that is where is [sic] should be worn. This pattern can be worn and you are not doing anything contrary to the Priesthood, but it must be worn only outside this house and can not be worn in the House of the Lord.
Some people who do not understand this very well will tell you that anything that has the marks placed upon it is a garment of the Holy Priesthood. (And some make these marks about like a button hole, but they should be about one inch each way.) But this is false, for you are desicrating our covenants and deceiving yourself by putting on anything of this kind. There are two kinds of garments and two only; the one given by the Prophet Joseph Smith to be worn in the Temple and the one given by the President Grant to be worn outside the House of the Lord. Wear this modified garment and be happy if it adds to your happiness to wear it this way. When you wear anything besides these two approved patterns you are wearing only a piece of underwear which is not a garment and you are placing upon your body something with the marks of the Holy Priesthood where these marks should not be placed for it is not approved of nor accepted by the authority of God. These are vital questions and thousands of people are being deceived and are wearing something that exposes their bodies and desicrates the marks of the Holy Priesthood.
Now, Dear Sisters, are there any questions.
Garments should be worn all the time. When you understand the covenants, you will understand that you cannot take them off at night.
Missionaries – Embassadors of truth and if one girl does not act as a lady or does not do the right thing, the whole Church is judged by her actions. Everyone living their religion properly prays daily for the missionaries and this should be the source of a great deal of help and encouragement when things seem hard and discouraging.
If you were at meeting and the sacrament were passed to you, you would know that it was an emblem of Christ and would not look upon it as bread and water or say that you do not like bread but want cake. The same authority gave us the garment that gave us this wonderful blessing upon the Holy Sacrament.
45. St. George Temple Minute Book; K9369; p. 21; 7 December 1910. Also Historical Department; Confidential Research Files–1950–1974; CR/100/14/#2/v. 8:82; Church Archives Vault; Restricted document.
President David H. Cannon: “was very pleased with the privilege of greeting the saints this morning. Wished more were here. Spoke a few words about the garment. We are told the garment is a pattern of one given to Adam and Eve in the garden. If the sleeve is cut off it will not be the proper garment. Said, President Young once told a young woman that they could turn in the collar and roll up the sleeves but they must not cut them off. President Cannon instructed the Ordinance Workers to clothe the people with the proper garments. Spoke of the responsibility of those taking names to see that the dead are properly endowed and of those taking parts to render them correctly and of those engaged in any manner in this work.
46. St. George Temple Minute Book; K9369R; p. 91; 7 December 1911.
President Cannon read letter received 6 November 1896 from the Presidency of the Church in regard to apparel to be worn in the temple by those being endowed. This does not apply, he said, to Prayer Circles of the Brethren. There must be no innovation of these things from the instructions herein given, except it come through the proper source. He also spoke in relation to taking our shoes from our feet before entering the temple. A habit is obtaining contrary to this and it is not right. He read a letter from Presidency of the Church in regard to the same and said, none but aged or sick persons are exempt from obedience to this given rule; But who will be the judge? The Doorkeeper must be the judge. Speaker did not wish to assume the rule [role?] of grumbler, but let us do as we should and rejoice in the contemplation and reception of blessings that are ours united to enjoy.
47. St. George Temple Minute Book; K9369R; p. 93; 14 December 1911.
President Cannon said, if the sisters find it necessary to wear shoes while going through endowments, they should put moccasins on over their shoes. This is the order of this temple and we are not controlled by Salt Lake Temple. We cannot judge as to what should be done in either temple. His experience would back up a statement. This temple has the orignal of these endowments which was given by President Brigham Young and we have not nor will we change anything thereof unless dictated by the President of the Church.
48. “Instructions Concerning Temple Ordinance Work”; Pq/M234.5/I59s/#1/c.2; Joseph F. Smith; President of the Salt Lake Temple; 1898-1911.
(p. 3) The Saints who enter the sacred building should be properly prepared. Their bodies should be scrupulously clean. Those who are to be baptized, or officiate in endowments, should each bring a towel for personal use. Shoes worn out of doors should be removed from the feet, in the Temple Annex, and slippers substituted therefor. Males should be ordained Elders before they come to the Temple to receive their own endowments.
The Saints who attend to baptisms for the dead should be amply dressed in white before entering the font. All participants in the ordinance of sealing children should also be dressed in clean, white clothing. Males over 21 or females over 18 years of age, are not permitted to witness or take part in any Temple ordinances, except baptism for the dead, until they have received their own endowments.
Each individual should be provided with the endowment clothing they need. The garments must be clean and white, and of the approved pattern; they must not be altered or mutilated, and are to be worn as intended, down to the wrist and ankles, and around the neck. These requirements are imperative; admission to the Temple will be refused to those who do not comply therewith.
49. St. George Temple Minute Book; K9369R; p. 99; 10 January 1912.
President Cannon spoke concerning shoes worn while receiving endowments. He said, put your moccasins on over your shoes. This is the word from the Authorities. A sample of this was given by President Young; he wore his moccasins over his shoes when receiving endowments for deceased and we should follow his example.
Baptisms cannot be administered by persons standing out of the water. Innovations must not creep in, in any manner of thing. Speaker said, “It is my business to see that right is maintained here no matter what is done elsewhere. If what is done is done right, they, the dead and we can pass to our exaltations, otherwise not.”
50. Jesus The Christ; James E. Talmage; pp. 346-347; Copyright September 1915.
The faith of those who believed that if they could but touch the border of the Lord’s garment they would be healed is in line with that of the woman who was healed of her long-standing malady by so touching His robe (see Matt. 9:21; Mark 5:27, 28; Luke 8:44). The Jews regarded the border or hem of their outer robes as of particular importance, because of the requirement made of Israel in earlier days (Numb. 15:38, 39) that the border be fringed and supplied with a band of blue, as a reminder to them of their obligations as the covenant people. The desire to touch the hem of Christ’s robe may have been associated with this thought of sanctity attaching to the hem or border.
51. Improvement Era, Vol 9:812; Joseph F. Smith; June 28, 1916.
The garments worn by those who receive endowments must be white and of the approved pattern. They must not be altered and mutilated and are to be worn as intended, down to the wrist and ankle, and around the neck. Admission to the temple will be refused those who do not comply with these requirements. The Saints should know that the pattern of endowment garments was revealed from heaven, and the blessings promised in connection with wearing them will not be realized if any unauthorized change is made in their form or in the manner of wearing them.
/s/ Joseph F. Smith
52. Messages of the First Presidency, Vol 5:110; Joseph F. Smith; TEMPLE INSTRUCTIONS TO THE BISHOPS; 1918.
Dear Brother:
If you have not already adopted the practice of calling attention to the following regulations, when you issue recommends to individuals going to the Temple, you will please do so hereafter, in every instance.
FIRST: The garments worn by those who receive endowments must be white, and of the approved pattern; they must not be altered or mutilated, and are to be worn as intended, down to the wrist and ankles, and around the neck.
Please inform all to whom you issue recommends that these requirement[s] are imperative, and that admission to the Temple will be refused to those who do not comply therewith. The Saints should know that the pattern of endowment garments was revealed from heaven, and that the blessings promised in connection with wearing them will not be realized if any unauthorized change is made in their form or in the manner of wearing them.
* * *
Robes, etc., may be hired at the Temple, but all are advised to provide themselves with their own, if they can do so conveniently. The sisters should not have long “trains” on the white dresses they wear in the Temple, nor decorate with colored ribbons or gaudy ornaments.
Each person who is to receive endowments should bring a towel for their own use. All should be perfectly clean in body and clothing, not offensive to others.
53. “Sacred Vestments of Ancient People”; Susa Young Gates; Relief Society Magazine; d. 1023/f. 92; Sept. 1920.
From the time when people first began to wear clothing, men have made for themselves separate vestments for religious purposes. Moderns may question or even ridicule this custom. Americans, with their growing contempt for all symbolism and religious observances, with their worship of the commonplace and their scorn for tradition and ceremonials, are apt to underestimate the value of such symbolic customs as have been common to all ancient people.
Anything which is sacred is set apart, and the human mind is so constituted that unless things are set apart by the mind and by the body from the ordinary and everyday observances, we should loose all vestige of reverence and forget there was anything sacred in the world. The child regards his Sabbath raiment as a very part of the Sabbath-day worship, and rightly so, for the symbolism of the unusual clothing worn on the Sabbath-day and on holidays serves a wider purpose than thoughtless people realize. Houses, vessels, and vestments must be separated from those in common use, if they are to represent to the human mind a superior Being and a divine worship of that Being.
It is with this thought in mind that all the peoples of the earth have arranged special clothing for those who minister in religious ordinances. The Egyptians, the Babylonians, the Chinese, and East Indians, all carry these customs to the utmost limit. Even today, in the Oriental nations, this custom still prevails. While the Catholic priests and the Church of England clothe their bishops and priests in gorgeous regalia. The clothing of modern kings and queens is a survival of this custom.
The Lord himself taught Moses the psychological value of buildings, vessels, and clothing, which were to be used only for sacred purposes and to be worn by men when in the service of the sacred house. Let us look into the pages of the Peutateuch and discover there what the Lord had to say on these matters. During the forty days that Moses was on the Mount he wrote out the most minute instructions, through the revelations of the Lord, for the building and equipment of his holy house and for the clothing of the priests who were to administer therein.
In accounts given us by Moses in Exodus and Leviticus there are extremely detailed accounts of the clothing to be worn, especially of the outer garments, with which Aaron and his sons were to be clothed. It will be noted that not much description is given of the sacred inner garments, but the outer robe which is to cover these garments from the gaze of the multitude, is very minutely described. The symbolism of the ephod and the embroidered robe which is to cover the linen robe and garments, is both simple and beautiful. Each tribe was represented in the Jewels of the Crown which covered the linen bonnet and which ador[n]ed the breastplate and ephod. On two onyx stones were engraven the names of the Tribes of Israel, six on one stone and six on another. These two stones were worn upon the shoulders as a sort of buckle fastening the chains of pure gold which held up the breastplate. In the ephod, or outer robe, which was made of gold, of blue, of purple, of scarlet, and of fine twined linen, were four rows of stones. A sardius, a topaz, and a carbuncle, on the first row. The second row contained an emerald, a saphire, and a diamond. The third row, a ligure, an agate, and amethyst; while the fourth row was set with a beryl, an onyx, and a jasper. These twelve stones were engraved with the names of the twleve tries of Israel and whenever Aaron put the breastplate and epod upon his shoulders he represented symbolically the twelve tribes of Israel, as he appeared in the Holy Place. In the center of the breastplace [sic] was the urim and thummim, which instrument gave out upon certain occasions the judgment of the Lord and his revelations to Moses and Aaron.
The ephod was a most magnificent robe of blue. It was woven all in one garment with an opening through which to insert the head of Aaron. Upon the hem of the ephod was embroidered pomegranates in rich, blue, purple, and scarlet threads. The pomegranate flower is one of the most gorgeous blossoms of the orient. As a fringe to the garment there were tiny golden bells whose musical tinkle was heard by the priests without when Aaron went into the Holy Place to minister.
The white linen bonnet worn by Aaron and the priests was covered with a golden crown. Across the piece that encircled the forehead was engraved “Holiness to the Lord.” This symbolic crown constituted Aaron and the high priests who followed him, the vicarious minister for the people, making of him a symbolic vice gerent of the Lord, thus typifying in a sense the office of the Savior who bears upon his shoulders, as we are taught by Paul, the sins of the world. The coat of fine linen, the mitre of fine linen, and the girdle of fine linen, and the linen breeches, or garments, which were worn by Aaron and his sons, were covered, as we have noted, with outer colored robes richly embroidered and decorated as a symbol of the glory of the Lord.
We are taught also (Exodus, chap. 39, Lev., chap. 8), that Aaron and his sons were taken by Moses in the door of the tabernacle and were washed with water, anointed with oil, and then clothed with the garments, coats, girdles, and bonnets, after which the anointing oil was poured upon the altar and all their garments were sprinkled with the oil as a symbol and type.
It is surprising to note the many references in the scriptures to the garments and secret, or sacred clothing, as note the following references:
Chapter 28, Exodus, verses 2-4: Aaron and his sons to wear holy garments and robes.
Chapter 28, Exodus, verses 31-34: Details of construction of robes.
Chapter 29, Exodus, verse 5: Instructions concerning wearing these garments, or robes.
Chapter 31, Exodus, verse 10: Robes consecrated for ministry of Aaron and his sons.
Chapter 39, Exodus, verse 1: Holy garments for Aaron, in the Holy Place.
Chapter 19, Leviticus, verse 19: Garments of mingled materials not to be worn.
Chapter 8, Numbers, verse 19: The priests enjoined to wash their clothes.
Chapter 1, Chron., verse 27: David clothed in robe of fine linen.
Chapter 4, Nehemiah, verse 25: Put off sacred clothing for washing only.
Chapter 9, Ecclesiastes, verse 8: “Let thy garments be always white.”
Chapter 22, Isaiah, verse 21: Messiah clothed with a robe and girdle.
Chapter 52, Isaiah, verse 1: “Put on thy beautiful garments, O Jerusalem.”
Chapter 61, Isaiah, verse 10: “Garments of Salvation”; “Robe of Righteousness.”
Chapter 5, Daniel, verse 7: Significance in color of clothing.
Chapter 7, Daniel, verse 9: “Ancient of Days”; garment white as snow.
Chapter 22, Matthew, verse 11: Those without “wedding garment” cast out.
Chapter 5, Mark, verse 18: Christ’s clothing conveyed power of healing.
Chapter 24, Luke, verse 4: Two angels in shining garments.
Chapter 3, Rev., verses 4-5: Garments not defiled; given white raiment, etc.
Chapter 7, Rev., verse 9: A multitude clothed in white robes.
Chapter 6, Rev., verse 11: White robes given to the martyred saints.
Chapter 7, Rev., verses 13-15: The redeemed arrayed in white robes.
Chapter 15, Rev., verse 6: Seven angels clothed in pure and white linen.
Chapter 16, Rev., verse 15: “Blessed is he that watcheth, and keepeth his garments.”
Chapter 19, Rev., verse 14: Heaven’s armies clothed in fine linen, pure and white.
We find the ancient writings of the Greeks, Egyptians, and Babylonians full of references to the sacred vestments worn by their priests.
In the “Jewish Encyclopedia,” in the article on Nimrod, we are told that when Noah was surprised by his sons that Ham stole the garments given to his father, Adam, and that when Nimrod, who received the garments from his father, Cush, (who was Ham’s son), Nimrod could command the beasts of the field and every living thing to obey him through the power upon him while thus clothed. We also learn from the same “Jewish Encyclopedia” in the article on dress that the first garments worn were made of the skins of animals with an apron of leaves. Afterwards the garments was [sic] made of linen. In the “Encyclopedia Britannica,” we find a reference in the article on Baptism concerning the Christian church directly after the crucifixion:
“The Montavists in Africa believed in baptism for the dead. Justin Martyr says, 90 A. D.: `Candidates for baptism fasted for one or two days as would their sponsors. The candidates stepped into the font quite naked, bishops, priests, and deacons officiated. After the candidate came out of the water he was breathed upon to exercise [sic] devils. He was given symbolically milk, honey, and salt. He was touched upon the arms, lips, and nose with spittle, accompanied by a ceremony of words. He was anointed with oil, then he was clothed in a white robe, and was given a new name.[‘]”
Garments and robes have formed the sacred part of the ceremonial belongings for priesthood office from the earliest days to the present time. All churches, especially the Catholic and Episcopalian religions, retain the altered and changed forms of clothing for their priesthood. Said a Catholic sister dressed as she was in her heavy woolen black veil and robe, with her white starched bonnet over her perspiring brow, when a “Mormon” woman asked her how she could wear such unsuitable clothing in the heat of the summer months: “I, madam? I wear these garments by the grace of God.” The priesthood of other churches consider it a great privilege and honor to wear the special clothing designed for such purposes, but the Latter-day Saints, who are all practically privileged, both men and women, to be partakers in the holy ordinances which are signalized and symbolized by the garments of the priesthood, these Latter-day Saints sometimes permit themselves to feel unwilling, and at times, resentful, with the privilege and honor thus bestowed upon them. Young people should be encouraged to study this subject so that their minds could grasp the symbolism of what they do and what they wear in sacred and holy places.
54. “Instructions Concerning Temple Ordinance Work”; Pq/m234.5/I59r/#2; George F. Richards; President, Salt Lake Temple; 1921-1935.
(p. 2) The Saints who enter the sacred building should be properly prepared. Their bodies should be scruplously clean. Shoes worn out of doors should be removed from the feet, in the Temple Annex, slippers may be substituted therefore. Males should be ordained Elders before they come to the Temple to receive their own endowments.
The Saints who attend to baptisms for the dead should be amply dressed in white before entering the font. All participants in the ordinance of sealing children should be dressed in clean, white clothing. Males over 21 or females over 13 years of age, are not permitted to witness or take part in any Temple ordinances, except baptism for the dead, until they have received their own endowments. Children under the ages specified may be sealed to their parents before having their endowments, but they are not permitted to witness any other ceremonies except baptism for the dead.
Each individual should be provided with the endowment clothing they need. The garments must be clean and white, and of the approved pattern; they must not be altered or mutilated, and are to be worn as intended.
55. “Instructions Concerning Temple Ordinance Work”; Pq/m234.5/I59r/#1/C.2; George F. Richards; President, Salt Lake Temple; 1921-1935.
(P. 3) The Saints who enter the sacred building should be properly prepared. Their bodies should be scrupulously clean. Shoes worn out of doors should be removed from the feet, in the Temple Annex, slippers may be substituted therefore. Males should be ordained Elders before they come to the Temple to receive their own endowments.
The Saints who attend to baptisms for the dead should be amply dressed in white before entering the font. All participants in the ordinance of sealing children should also be dressed in clean, white clothing. Males over 21 or females over 18 years of age, are not permitted to witness or take part in any Temple ordinances, except baptism for the dead, until they have received their own endowments. Children under the ages specified, may be sealed to their parents before having their endowments, but they are not permitted to witness any other ceremonies except baptism for the dead.
Each individual should be provided with the endowment clothing they need. The garments must be clean and white, and of the approved pattern; they must not be altered or mutilated, and are to be worn as intended down to the wrists and ankles, and around the neck. These requirements are imperative; admission to the Temple will be refused to those who do not comply therewith.
56. No title to the document; ms/d/4563/p.2-3; Church Historical Department; Joseph Fielding Smith; 1838-1918. [3pp stencil instructions on Burial Clothing. The third page of this document appears to be a set of instructions based on recommendations of the Temple committee on Ordinance work, whereas, pp 1-2, may be the temple committee’s recommendations as inputs to a printing of Burial Instructions. Under the section for garments the following is given:]
(p.2) Garments:
May be made of linen or cotten [sic], or the knitted ones may be used. They should be placed on the body as in life.
It is thought wise by the committee that the garments should be marked before they are put on the body, as in some instances, the marks have been forgotten. You, of course, understand that the important thing is to have them marked.
In answer to the questions if it is proper for anybody who has not been through the Temple, to work on Temple clothing, I am authorized by the Chairman of the Committee to state that this depends entirely on whether such person is worthy or not. In far away places where women are faithful and good, and are unable to go to the Temple, it is permissible for them to work on the clothing. This is especially permissable where these sisters are good needle woman [sic]. As a general rule, the Authorities of the Church prefer that this work be done by those who have been through the Temple, but they are willing, under the above circumstances, to make an exception to this rule.
SPECIAL INSTRUCTIONS BY 1st PRESIDENCY
The following questions have been asked pertaining to the clothing of the dead:
Should the veil cover the face, or should it be left up?
Ans: It should cover the face always, before burial.
Is it right to slant the robe on the shoulder?
Ans: Yes.
Should the robe be ironed in pleats?
Ans: Not necessarily, but it is better that way.
(p. 3)
– : QUESTIONS ON BURIAL CLOTHING : –
The following questions have been asked pertaining to the clothing of the dead:
Should the veil cover the face, or should it be left up?
Answer: It should cover the face always, before burial.
Is it right to slant the robe on the shoulder?
Answer: Yes.
Should the robe be ironed in plaits?
Answer: Not necessarily, but it is better that way.
Which shoulder should the robe cover?
Answer: The right shoulder.
How many leaves should be on an apron?
Answer: as many as desired.
Should the stems of the leaves point up or down?
Answer: alway[s] up, the natural way.
Would it be wrong to put garments that are unmarked on persons who have not received their endowments?
Answer: There is nothing especially wrong about it, but we advise that it be not done.
Should the girdle be tied on the right side or on the left?
Answer: Always on the left side.
/signed/ Joseph F. Smith
57. Salt Lake Tribune, “Temple Garments Greatly Modified, Church Presidency Gives Permission, Style Change Optional With Wearer”; Monday Morning, June 4, 1923.
Coming not as an order, nor as a rule to be rigidly enforced, but rather permissive in character, is a recent outgiving of the First Presidency of the Church of Jesus Christ of Latter-day Saints. It conerns the garments worn by members of the church who have been married in the temple, or who have participated in other ceremonies performed or rites observed therein.
While minor modifications of the temple garment, it is said, have been made at various times during past years, the latest order in permission is regarded by younger members of the church as most liberal and acceptable. Among the older membership the optional change is variously received. Some of the pioneer stock look upon any deviation from the old order as a departure from what they had always regarded as an inviolable rule. Others of long standing in the church accept the change as a progressive move intended to add to personal comfort.
OLD STYLE UNCOMFORTABLE
In the old days the temple garment was made of plain, unbleached cotton cloth. Unbleached linen was as far afield in “finery” as the devotee was permitted to go. No buttons were used on the garment. Tape tie-strings took their place. The garment itself was uncomfortably large and baggy. But despite these imperfections, the old-style garment is faithfully adhered to by many of the older and sincerely devout members of the church. These regard the garment as a safeguard aginst disease and bodily harm, and they believe that to alter either the texture of cloth or style, or to abandon the garment altogether would bring evil upon them.
One good woman of long membership in the church, hearing of the change that has recently come about, went to the church offices and uttered fervid objection. “I shall not alter my garments, even if President Grant has ordered me to do so. My garments now are made as they were when I was married in the endowment house long before the temple was built. The pattern was revealed to the Prophet Joseph and Brother Grant has no right to change it,” she said.
Explanation was made that the first presidency had merely issued permission to those who so desired to make the modifying change; that any member of the church who preferred to adhere to the original style was at perfect liberty to do so.
President Charles W. Penrose says that modification of the garment is elective with each individual member of the church who has gone through the temple. The change in style is permitted for various good reasons, chief among which are promotion of freedom of movement in the body and cleanliness. Formerly the sleeves were long, reaching to the wrists. While doing housework the women would roll up the sleeves. If sleeves were to be rolled up they might as well be made sort in the first place for convenience, it was argued. Permission to abbreviate is now given, but it is not an order and is not compulsory, it is explained.
IS GENERALLY WELCOMED
Encasing the lower limbs the old-style garment reaches to the ankles and is looked upon by young members as baggy, uncomfortable and ungainly. The young of the gentler sex complained that to wear the old style with the new and finer hosiery gave the limbs a knotty appearance. It was embarrassing in view of the generally accepted sanitary shorter skirt. Permission is therefore granted by the first presidency to shorten the lower garment. Also buttons are permitted to take the place of the tie-strings.
Young men of the church, especially those who take exercise or play games at gymnasiums, favor the shorter garment. The permission granted is hailed by them as a most acceptable and progressive one. Altogether, and except in few instances, the permissive modification is welcomed as a sanitary move and a change looking to the comfort and health of those who wear temple garments.
Instead of the old style, coarse, unbleached, irritating material of which temple garments were once made, the finer knitted goods, and even silks, are now used. These materials and modified styles are officially approved, but such alterations are optional with each individual, and by no means compulsory, church officials desire it understood.
58. Letter of the First Presidency to Stake Presidents and Temple Presidents; 12 June 1923.
It may be observed that no fixed pattern of Temple garment has ever been given, and that the present style of garment differs very materially from that in use in the early history of the Church, at which time a garment without collar and with buttons was frequently used.
It is the mind of the First Presidency and the Council of Twelve that this modified garment may be used by those who desire to adopt it, without violating any covenant they make in the House of the Lord, and with a clear conscience, so long as they keep the covenants which they have made and remember that the garment is the emblem of the Holy Priesthood designed by the Lord as a covering for the body, and that it should be carefully preserved from mutilation and unnecessary exposure, and be properly marked.
59. Heber J. Grant Letter Books; Film 272, Box B, pp. 436, 437; June 14th 1923.
To Presidents of Stakes
and of Temples.
Dear Brethren:
For some time past the First Presidency and Council of Twelve have had under consideration the propriety of permitting certain modification in the temple garment, with the following result:
After careful and prayerful consideration it was unanimously decided that the following modifications may be permitted, and a garment of the following style be worn by those Church members who wish to adopt it, namely:
(1) Sleeve to elbow.
(2) Leg just below knee.
(3) Buttons instead of strings.
(4) Collar eliminated.
(5) Crotch closed.
It may be observed that no fixed pattern of Temple garment has ever been given, and that the present style of garment differs very materially from that in use in the early history of the Church, at which time a garment without collar and with buttons was frequently used.
It is the mind of the First Presidency and the Council of Twelve that this modified garment may be used by those who desire to adopt it, without violating any covenant they make in the House of the Lord, and with a clear conscience, so long as they keep the covenants which they have made and remember that the garment is the emblem of the Holy Priesthood designed by the Lord as a covering for the body, and that it should be carefully preserved from mutilation and unnecessary exposure, and be properly marked.
It should be clearly understood that this modified garment does not supercede the approved garment now in use, that either of these patterns may be worn, as Church members prefer, without being considered unorthodox, and those using either will not be out of harmony with the order of the Church.
In order that there may be uniformity in temple work, and that the expedition in the administration of the ordinances of the House of the Lord may not be impeded, we recommend that people doing temple work, whether it be ordinance work for the dead or first endowments for the living, wear the approved garment now in use. If persons appear at the temple with the modified style, however, they should not be refused admittance, provided they come properly recommended. Bishops, in giving recommends to the temple should call attention to this recommendation.
Will you advise the Bishops of your Stake of these changes, being careful to give the matter no unnecessary publicity.
This letter is not to pass from your hands, nor are copies to be furnished to any other person.
Your Brethren in the Gospel,
/s/ Heber J. Grant
/s/ Charles W. Penrose
/s/ A. W. Ivins
First Presidency.
NOTE: We send you this copy of a letter addressed to Stake Presidents for your personal information, and to be used by you in connection with the instructions contained in it.
60. Letter to Elder G. A. Caproni; CHO, Film 272, Box 15, Letter #183; May 1st 1926. [Attached to this letter was a copy of the June 14, 1923 letter of the 1st Presidency – see also June 12, 1923 letter.]
Elder G. A. Caproni, May 1st, 1926
657 Leland Avenue
city,
Dear Brother,
Your letter of April 28th is received.
We enclose herewith a copy of a circular letter which has been sent out and which answers the questions which you ask. This letter sets forth the attitude of the Presidency in regard to this matter. Nothing which is said which is more or less than this has been authorized by us. There are persons undoubtedly who do not adhere closely to the regulation which has been established, as there were before the change was made and the approval of the Presidency given to a garment of different pattern than that which had previously been used.
Trusting that this will be a satisfactory answer to your inquiry, I remain,
Your brother,
/s/ A.W. Ivins
In behalf of First Presidency
61. Attachment to the Letter to Elder G. A. Caproni; Film 272, Box 15, Letter #183; May 1st 1926. [NOTE: The difference is signatures from the June 14th 1923 letter.]
The Presidency and Council of the Twelve have approved of the temple garment, where desired, with the following modifications;
1. Sleeve to Elbow
2. Leg just below knee
3. Buttons instead of strings
4. Collar eliminated
5. Crotch closed.
The Saints using the modified garment will not be out of harmony with the order of the Church.
In order that there may be uniformity in Temple work and that expedition in the administration of the ordinances of the House of the Lord may not be impeded, we recommend that people doing Temple work, whether it be ordinance work for the dead, or first endowments for the living, wear the approved garment in use before the above modifications were approved.
/s/ Heber J. Grant
/s/ A. W. Ivins
/s/ C. W. Nibley
First Presidency
62. Declarations of the First Presidency on Temple Work, p. 141. General Board of Relief Society Minutes, 23 May 1928.
Garments L.D.S. (ruling by First Presidency on Wearing of, by, Hospital Patients): President Williams reported that a second letter had been received regarding the wearing of L.D.S. garments in hospitals during confinement and other illnesses. She stated that this second letter had come from Arizona. Upon receiving the letter she asked the secretary to confer with President Ivans [sic] in the matter, and President Ivans [sic] stated that it is perfectly alright and proper for women to remove their garments during lying-in at hospital or during other hospital illnesses. President Williams stated further that in the conference with the Presiding Bishopric this morning the matter was reported to the Presiding Bishop and the Relief Sciety executive committee were informed by the Bishopric that they have understood for some time that it was allowable for women to remove their garments during the time they are confined in the hospital, if they so desire. They quoted the following ruling, which was made by the First Presidency of the Church: “On March 16, 1925, the Presidency ruled that, in reponse to an inquiry asking if it was proper to remove garments from patience [sic] during operations, that the wishes of the patients should be considered, but that there had been a ruling of the Presidency some time ago that because of sanitary reasons it might be wise to remove the garments from the patient, and where it is thought best to do so, this may be done.”
63. Letter from Heber J. Grant to Sisters Ryth May Fox, Lucy G. Cannon, and Clarissa Beesley; June 17, 1930.
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
Heber J. Grant, President
Salt Lake City, Utah
June 17, 1930
Sisters Ryth May Fox, Lucy G. Cannon.
and Clarissa Beesley,
Young Ladies’ Mutual Improvement Ass’n,
Dear Sisters;
Your letter of March 18th, enclosing a copy of a letter you had written to Mrs. Alta Dayton, was placed with my personal correspondence. I have not yet answered all the mail that accumulated during my visit in the East in February and March and while I was in California after the April Conference. I came to your letter this afternoon.
Whenever we receive inquires regarding the temple garment, we reply as follows:
“The First Presidency and the Council of the Twelve have approved of the temple garment with the following modifications; 1. Sleeve to elbow,
2. Leg just below knee,
3. Buttons instead of strings,
4. Collar eliminated,
5. Crotch closed.
“The saints using the modified garment as specified above will not be out of harmony with the order of the Church. Garments with straps over the shoulders instead of sleeves have not been approved by us.
“In order that there may be uniformity in temple work and that expedition in the administration of the ordinances of the House of the Lord may not be impeded, we recommend that people doing temple work, whether it be ordinance work for the dead or first endowments for the living, wear the approved garment in use before the above modifications were approved.”
With all good wishes,
Sincerely your friend and brother,
(signed) Heber J. Grant.
64. Salt Lake Tribune; Stephen L. Richards; April 10, 1932.
I hold it entirely compatible with the genius of the Church to change its forms of procedure, customs, and ordinances in accordance with our own knowledge and experience. * * * Some changes have been made in recent years and these changes have disturbed some of the members. Personally, I approve of those changes and hope the general authorities will be led to make others as changing conditions warrant.
65. Letter from Melvin J. Ballard to Mr. Lloyd J. Ririe; December 1, 1933.
CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
The Council of the Twelve
Salt Lake City, Utah
47 E. South Temple St.
December 1, 1933
Mr. Lloyd J. Ririe
636 Third Avenue, N. W.
Calgary, Alberta
Canada
Dear Brother Ririe:
Returning to the office I find your letter of the 20th.
Answering your questions will say that the Church has no objection at all to a woman remarrying. In fact if she is a young woman we have rather urged her, if she has a good opportunity to do so, to remarry. If she does marry we advise that if she has been sealed to her husband or her first marriage performed in the Temple that it would be a nice thing for her to marry in the Temple again but that marriage would only be for time. If she cannot go to the Temple for her second marriage there is no objection nor does she violate her covenants under the new ruling if she marries one not of the Church providing she is married by a Bishop or President of a Stake. If she has children by a second marrige certainly it is with the understanding that the children and the wife belong to the man to whom she is sealed. A girl who has already received her endowments and marries outside of the Church naturally cannot have her children sealed to her until such time that she has secured either here or hereafter a worthy husband to whom she and the children may be sealed. The same thing is true with a man who has not married for time and eternity.
The modification of the garments was approved by the Presidency and it is as equally acceptable to wear them as the old garments. There is no line drawn between the two except for uniformity sake and for that reason the old style is still used in the Temple.
As far as the law of consecration is concerned that was given first but the Lord knew that people would require training to prepare them to live it so He gave them what He called the school master — the law of tithing — to bring them to the higher law. The law of tithing was not given because the people had rejected the first law. The first one was given as a goal for them to work toward and then the means to reach that goal was provided.
The modification of these garments had been made by President Smith and others. The fact is that we have not departed one particle from the all important and essential things pertaining to the garments, which are the marks. The length of the sleeve, leg, etc. has been the modification which the Presidency has permitted because there was no specification with reference to those from the beginning.
Hoping that these suggestions may be helpful to you, I am
Your brother,
/s/ Melvin J. Ballard
66. Committee Report to The First Presidency and The Council of the Twelve; April 22, 1936.
April 22, 1936
The First Presidency and
The Council of the Twelve.
Dear Brethren:-
Supplementing our report under date of March 31, 1936, which was in the nature of a resume of our deliberations up to that time, we, your committee appointed to give consideration to matters relating to temple work and ordinances, we beg leave to submit the following recommendations with reference to Temple garments:
1. That the present requirement for the use of the old form of garment exclusively in doing temple work be modified so as to permit the wearing of all approved patterns of the garment within the temple for endowment work. This recommendation is made in the belief that the present practice tends to build up in the minds of the people an unwarranted distinction between the old form of the garment, now used exclusively for temple work, and the modified form which has now been authorized for a number of years. It is thought that this distincition may serve in the minds of many people to invest the old form with far more of sanctity than the modified or new form of the garment, and that in consequence many may be induced to take liberties in unwarranted modifications of the new form of the garment which they might not otherwise take were the new or modified form of the garment permitted in the temple for endowment service. It is pointed out that in the beginning of the use of the new or modified form of the garment no such restriction against its use in the temple was contemplated, and that, although modified somewhat from the old garment, it is still the garment of the holy priesthood just as much as the old form of garment is, and should therefore be accepted for any use which may be made of the old form. The matter of uniformity is perhaps one of convenience but we may be sacrificing much in the way of reverence and respect for the garment which is worn outside of the temple to obtain this uniformity.
Three members of the committee favor this recommendation, one is opposed to it.
2. We recommend that we authorize the wearing of garments without sleeves which conform in all other respects to the pattern at present agreed upon, provided, however, that this modification, if adopted, shall not be construed to permit the wearing of mere shoulder straps. It is our thought that that portion of the garment covering the shoulders should be of the same material as the body of the garment, as illustrated by the sample herewith submitted. We make this recommendation somewhat reluctantly and with deference only because we have convinced ourselves that it will tend to bring about more repsect for instructions given for the wearing of the garment on the part of many members of the Church, and in the second place because we are sure that it will obviate undesirable exposure of the garment which now so frequently occurs through the wearing of present-day patterns of clothing. We feel sure that such a modification will greatly please many good women throughout the Church, and we have not been able to see that we are yielding any vital thing in this slight change. Very short sleeves are now permitted, but such short sleeves are just enough to carry an undesirable display of the garment with modern styles of clothing.
Three members of the committee concur in this recommendation, one does not assent to it.
3. We recommend that a definition be given in the temple of the symbolism and significance of the various marks in the garment. We believe that an understanding on the part of those entitled to wear the garment of these sacred makings will tend greatly to bring about more reverence for the garment itself. The best interpretation which has come to us up to this time has been supplied by President McKay. It is as follows:
A. The square: Honor, integrity, loyalty, trustworthiness.
B. The compass: An undeviating course in relation to truth. Desires should be kept within proper bounds.
C. The navel: That the spiritual life needs constant sustenance.
D. The knee: Reverance [sic] for God, the source of divine guidance and inspiration.
To this last one might be added that which is now in use: That every knee shall bow and every tongue confess that Jesus is the Christ.
All concur in this recommendation.
4. We recommend that there be an understanding that when occasions arise that necessitate the exposing of the garment to the gaze of the curious, the unbeliever or the scoffer, the wearer is justified in laying it aside temporarily and that the wearer must be the judge as to what circumstances warrant this action.
5. We recommend that an effort be made to collect immediately all trademark labels signifying official approval of garments manufactured, and that hereafter we endeavor to prohibit their use entirely. We recommend also that an attempt be make to dissuade merchants and manufacturers from advertising L.D.S. garments.
6. We recommend that an effort be made, through selected agencies of the Church, to disuade all members of the Church from asking for L.D.S. garments when purchasing from mercantile institutions, and that the people be instructed never to have the markings placed on the garments at such places; that all markings be placed on garments either by those entitled to wear them, the Relief Society, or other persons specially authorized to do this work, and then an understanding be had that no underwear becomes a temple garment until after it has been properly marked by those having authority to do the marking.
One member of the committee does not favor the restriction against mercantile institutions marking garments.
Very respectfully submitted,
GEORGE F. RICHARDS
JOESPH FIELDING SMITH
STEPHEN L. RICHARDS
MELVIN J. BALLARD
The Committee
67. Manti Temple Historical Record, p. 37; CHD/CR/348/11/#1, 1934-1974; March 1937. (Restricted document)
During March 1937 Elder George F. Richards and wife, Supervisors of Temples visited officially at the Temple. His suggestions and instructions consisted of the following: * * * When marking the garments place the garment on the person unmarked, place pins in the marked space, take the garments off and proceed to cut the marks. * * *
68. Manti Temple Historical Record, p. 52; CHD/CR/348/11/#1, 1934-1974; 1 May 1938. (Restricted document)
1 May 1938. Meeting of Temple workers; President Young presiding.* * * Letter from First Presidency pertaining to the garment was read by brother Poulson, “Authorized pattern” is the new copy-right pattern which was exhibited to those present.
Sister Young told of a meeting held in the Logan Temple where the late Pres. Ivins stated that the full meaning of the marks of the garment has not been revealed. All garments worn must have the approved mark.
When receiving your endowments the garment should not be placed on the individual until after it is marked. All ordinances should be given with closed eyes.
69. Statement of Sarah Louise Elder; Lundwall Rolls #2, Frame Index Item #245; September 22, 1940.
The Prophet Joseph’s Garments Protected Him
Ogden, Utah
2025 Wall Ave.
September 22, 1940
My mother, Julia Bowen Dalton was born August 26, 1820, and lived in Nauvoo, Illinois, at the time the Saints experienced the trying times in their history. She was very intimate with the Prophet Joseph Smith’s family and particularly with Emma Smith. My mother was visiting in the Mansion House at the time the Prophet was killed. The enemies of the Prophet had attempted several times to assassinate him. Just before going to Carthage, he came to one of his wives and stated to her that it was to be that he should lay down his life as a martyr to the testimony he bore, but that his enemies could not take his life while he was wearing his garments. He took them off before leaving for Carthage.
My mother stated to me that the garments at that time had the collar and strings on. She also stated that she had danced many times in the Mansion House. The above facts my mother stated to me many times as she would relate the many wonderful things that transpired in those days, in her acquaintance with the prophet Joseph.
The above statement I certify to be true as and [sic] of as full force and effect as though it were notarized.
Signed: ___/s/__Sarah_Louise_Elder____
Witnesses to signature:
/s/__N._B._Lundwall__________
/s/__Dorothy_B._Brown________
70. Church History of Modern Revelation, pp. 91-92; Joseph Fielding Smith; 1940.
In ancient times in some parts of the world, people used to squeeze the juice out of the grapes by placing the grapes in a wine vat and then stomping on them. Naturally, the clothes of those persons who “treadeth in the wine-vat” were soon stained with the grape juice and became the same color. When the Savior appears in the last days, His garments will be red “like him that treadeth in the wine-vat” (D&C 133:48), and “his voice shall be heard: I have trodden in the wine-press alone” (D&C 133:50).
Isaiah has pictured this great day when the Lord shall come with his garments, or apparel, red and glorious, to take vengence on the ungodly. (Isa. 64:106) This will be a day of mourning to the wicked, but a day of gladness to all who have kept his commandments. Do not let anyone think that this is merely figurative language, it is literal, and as surely as we live that day of wrath will come when the cup of iniquity is full. We have received a great many warnings. The great day of the Millennium will come in; the wicked will be consumed and peace and righteousness will dwell upon all the face of the earth for one thousand years.
71. Circular Letter of the First Presidency; 30 October 1942.
Primarily the wearing of the garment is an individual responsibility. It is associated with sacred obligations entered into by the wearer with the Lord in the temple; consequently, the conscience of the wearer must guide when circumstances seem to justify a modification of these obligations. The sacredness of the garment should ever be present and uppermost in the wearer’s mind.
One way to protect this sacredness is not to expose it to the view of scoffers, and where conditions arise making such exposure unavoidable, it would seem best reverently to lay aside the garment and then put it on again when such conditions pass. The First Presidency has felt that this policy might be followed by soldiers during their enlistment.
72. Letter of the Presiding Bishopric to Bishops; 23 August 1950.
It is being observed that some Latter-day Saint men and women, some of whom are presiding officiers [sic] and teachers in both stake and ward positions, are removing their temple garments to wear abbreviated clothing in varying degrees when working around their homes, when traveling by auto, or camping out-of-doors. In some instances, brethren who have been through the temple are removing their shirts while mowing the lawns or performing other out-door responsibilities, thus exposing the upper garment to full view.
Such removal of the temple garment, or exposure to more or less public view, is not in keeping with its significance or sacred purpose.
It is suggested you use your influence in encouraging Latter-day Saints to avoid these practices.
73. Doctrine and Covenants Commentary, pp. 137, 138; Hyrum M. Smith and Janne M. Sjodahl; 1951 Copyright; 1968 edition.
The girdle kept together the soldiers uniform and lent firmness to his manly frame. Be firm!
YOU MAY BE ABLE TO STAND] The meaning is, having girded up your loins and taken upon you my whole armor, you may be able to hold the ground on the day of battle and be ready to meet the next assult. The followers of Christ must hold the positions in which He has placed them.
TRUTH] That is the girdle; truth in the abstract, sincerity, integrity, the very opposite of hypocrisy. He who embraces the gospel is strong only when he is sincere.
BREAST PLATE] This is for the protection of the heart. In this connection “heart” means the source of human understanding, courage, grief, affection, etc. This must be well protected against evil influences.
RIGHTEOUSNESS] This is the breastplate. Righteousness means such conduct as will stand the scrutiny of a just and competent judge; and also the legal status of one who has been acquitted of an accusation. One who has received such approval of God is righteous, and that righteousness is his breastplate. God must be the judge not man. . . . It is the armor of God we must rely on, not one of our own make. (see D&C 27:15-18 and Ephesians 6:10-17.)
74. Letter from the Presiding Bishopric to all Bishops and Stake Presidents; August 23, 1955.
REMOVAL OR EXPOSURE OF TEMPLE GARMENTS
The following letter was sent to bishops August 23, 1955. It is reproduced here for the information of new bishops and for more convinient reference.
Dear Brethren:
The First Presidency have suggested that we communicate with you on the subject of this letter.
It is being observed that some Latter-day Saint men and women, some of whom are presiding officers and teachers in both stake and ward positions, are removing their temple garments to wear abbreviated clothing in varying degrees when working around their homes, when traveling by auto, or camping out-of-doors. In some instances, brethren who have been through the temple are removing their shirts while mowing the lawns or performing other out- door responsibilities, thus exposing the upper garment to full view.
Such removal of the temple garment, or exposure to more or less public view, is not in keeping with its significance or its sacred purpose.
It is suggested you use your influence in encouraging Latter-day Saints to avoid these practices. It may be advisable to read this letter before the various meetings of your ward officers and teachers. If our leaders set the proper example, it will be helpful in correcting such practices where they exist and in guarding against their development in the future.
Faithfully your brethren,
THE PRESIDING BISHOPRIC
/s/ Bishop Joseph L. Wirthin
/s/ Bishop Thorpe B. Isaacson
/s/ Bishop Carl W. Buehner
75. Letter to Mrs. Joseph W. Lund from A. Hamer Reiser, personal secretary to the First Presidency; August 2, 1957.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah
August 2, 1957
Mrs. Joseph W. Lund
4132 Nerdica
San Diego 13, California
Dear Sister:
Your letter of July 23, 1957, addressed to President McKay, I am asked to acknowledge for him.
I am instructed to say that people who have a right to wear the garments are at complete liberty to wear the old style garment all the time both in and out of the temple.
Care should be taken not to expose the garment to the ridicule of unbelievers.
May the Lord continue to bless you.
Sincerely yours,
/s/ A. Hamer Reiser
Personal Secretary to:
The First Presidency
76. Commentary on the Book of Mormon, Vol 2:83-84; George Reynolds & Janne M. Sjodahl; 1958.
There can no man be saved except his garments are washed white. There are many who are servants of evil; they are those who have become subject to the temptations of hell and have yielded to its blandishments. With no thought of repenting, they give little heed to else than worldly things. “If there be a hereafter,” they say, “we hope to be saved.” But Alma offered no excuses for them, or for those who definately reject God’s commands. There is another class for whom Alma presented no apology. They are they who, with spirits untroubled, do as the devil wishes; for them who continue in so doing, Alma said that there is no hope for everlasting life in God’s Kingdom. Besides that, many are careless of what the Lord requires; they have no just provocation in relaxing their efforts to further His cause; they are given to dalliance and are trifling with the Lord. They care nothing for His holy word, and decry every endeavor to please Him. Carelessness is wickedness; we rank it next to a wanton disregard of God’s holy laws.
Early in the history of Alma’s people, Nephi, after whom the Nephites received their name, prophesied concerning this same class as did Alma:
For behold, at that day shall he [the devil] rage in the hearts of the children of men, and stir them up to anger against that which is good.
And others will be pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well-and thus the devil cheateth their souls, and leadeth them away carefully down to hell. (II Nephi 28:21)
Yea, his garments must be purified until they are cleansed from all stain. A good and proper comment on this verse may be had by reading the following passages of Book of Mormon Scripture: I Nephi 12:10-11; Alma 7:25; 13:11-12; 34:36; III Nephi 19:25; 27:19; Mor. 9:35; Ether 12:37-38; 18:11.
77. Statement by W. Cleon Anderson witnessed by Cyril L. Draney, Jr.; February 24, 1964.
I, W. Cleon Anderson, do hereby certify and declare that on the 21st day of February, 1964, at nine-thirty A.M. I met for about thirty minutes with President Joseph Fielding Smith, he gave me some instruction in answer to a letter written February 14, 1964. (i.e., Blessings and naming of children). I requested that he put these instructions on paper, initialing and signing those items in my presence, which he did. After President Smith finished going over the above subject with me, the following conversation ensued:
I asked President Smith, “Is it wrong to wear the string tie garments outside the temple?”
President Smith looked at me for several moments and then unbuttoning the third button in his shirt, brought out one of the ties on a pair of old style temple garments and said, “This is what we should be wearing—the Lord gave them to us, and so this is what I wear.”
I said, “I have worn the old style garments for two years now and some of the ignorant brethren have accused me, so now I wear a tee shirt over them.”
President Smith then said, “When the Lord gave the garments to us they had strings. I have never worn a button pair; however, I don’t say those with buttons are not garments.”
This conversation left me with the idea that it was altogether fitting and proper to wear the original style garment outside the temple.
I then presented President Smith with a letter which I wrote to him on January 28, 1961. After reading the letter, he said, “The Book of Mormon gives the correct account. There were three days of darkness on the earth, we don’t read of it in the Bible, but it may have been dark over there, too. I don’t know. The Savior’s body did lie in the tomb during the three days of darkness on this hemisphere. The Book of Mormon is the correct book to follow. If you want, I can take you back into the library and show you an article which a brother wrote on this subject.”
I said, “When was it written?”
President Smith answered, “A few years ago, it was published in the Improvement Era.”
I said, “In 1915?”
President Smith answered, “It could have been that long ago.”
I said, “I have read that article.”
President Smith said, “The Savior’s body was in the tomb for three days as the Book of Mormon tells us.”
During the conversation Doctor Talmage’s book, “Jesus the Christ,” was not mentioned. I received a strong impression that I was right regarding the “Three days and three nights in the tomb.”
/s/ W. Cleon Anderson
Subscribed and sworn to before me, this 24th day of February, 1964.
/s/ Cyril L. Draney, Jr.
Notary Public
/s/ Cyril L. Drancy, Jr
Notary Public
Salt Lake City, Utah
78. Letter to Presidents of Stakes and Bishops of Wards from the First Presidency; August 31, 1964.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah
August 31, 1964
TO PRESIDENTS OF STAKES and
BISHOPS OF WARDS
Dear Brethren:
The calling of men into military training renders it desireable to reaffirm certain observations heretofore made in the matter of wearing the temple garment.
1. The covenants taken in the temple incident and attached to the wearing of garments contemplate that they will be worn at all times. No exception to these covenants is found anywhere in the ceremonies. These covenants run between the one making them and the Lord. These covenants so made take on the nature of commandments of the Lord.
2. In the early days of the Church the Lord announced that where men prevented his Saints from carrying out the commandments he had given them, the Lord would relieve the Saints from rendering obedience to the commandment, and would visit the iniquity and transgression involved in such disobedience upon the heads of those who “hindered” his work. The Lord said this rule was given for the consolation of the Saints “who have been commanded to do a work and have been hindered by the hands of their enemies, and by oppression.” (D&C 124:49 ff.)
3. Where the military regulations are of a character that “hinders”, that is, makes impossible the wearing of the regulation garments, either in training on the drill grounds or in combat zones, effort should be made to wear underclothing that will approach as near as may be the normal garment.
Where military regulations require the wearing of two-piece underwear, such underwear should be properly marked, as if the articles were of the normal pattern. If circumstances are such that different underwear may be turned back to the wearer from that which he sends to the laundry, then the marks should be placed on small pieces of cloth and sewed upon the underwear while being worn, then removed when the underwear is sent to the laundry, and resewed upon the underwear returned.
The wearing of the normal garment should be resumed at the earliest possible moment.
4. Every effort should be made to protect the garments from the gaze and raillery of scoffers. This may cause considerable inconvenience at times, but tact, discretion, and wisdom can do much to alleviate this inconvenience. If the scoffing became unbearable and the wearer should decide that the Lord would consider he was really “hindered” by the scoffers from wearing the garments, and if he should therefore lay them aside, then the wearer should resume the wearing of the normal garment at the earliest possible moment.
A certain amount of curiosity and light comment may be frequently expected, wherever, for one cause or another, the garments are brought into view, but this is not the “hindering” of which the Lord spoke as excusing obedience.
The blessings flowing from the observance of covenants are sufficiently great to recompense for all mere inconveniences.
The wearing of the garment is the subject of direct covenant between the Lord and the covenant maker, who must determine to what extent he will keep his covenants. To break our covenants is to lose the protection and blessings promised from obedience thereto.
Sincerely yours,
/s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon Tanner
The First Presidency
79. Letter to Presidents of Temples from the First Presidency; June 10, 1965.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City 11, Utah
June 10, 1965
To PRESIDENTS of TEMPLES
Dear Brethren:
This will advise you that approval has been granted for limited modification in the design of the garment used in the temple to allow for better fit and greater wearing comfort.
The approved modified design for women has a button front rather than string ties, a brassiere top patterned after the brassiere top of garments used for day-time wear, a helanca stretch insert in the back at the waist, and widened overlapping back panels with a helanca stretch piece at the top of each panel and a button to assure panels remaining closed. All other features of the garment, including the collar, long legs, and long sleeves, remain the same as heretofore.
The approved modified design of the garment for men has a button front, closed crotch, helanca stretch insert piece in the back at the waist, widened overlapping back panels with a helanca stretch piece at the top of each panel and a button to assure panels remaining closed. All other features of the men’s garment also, including the collar, long legs and long sleeves, remain the same as heretofore.
Both the button-front and the string-tie-front designs for men and women are approved for temple wear; either design may be used. You will note that the basic specifications for the garment remain unaltered.
It is recommended that orders for the button-front design be submitted to the Beehive Clothing Mills only as a part of a regular order for the replacement of existing stocks. This will allow the Mills time to produce a sufficient number of the button-front garments to meet the demands, and at the same time it will allow the temple to accommodate persons who have a preference for the string-tie design.
Sincerely yours,
/s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon Tanner
The First Presidency
80. Commentary on the Book of Mormon, Vol. 1:72; George Reynolds and Janne M. Sjodahl; 1965.
John appeared in the garb of a prophet. He was clad in a loose garment of camel hair, held together by a leather girdle.
81. Commentary on the Book of Mormon, Vol. 6:184; George Reynolds and Janne M. Sjodahl; 1965.
The inhabitants of the New Jerusalem are they “who are numbered among the renmant of the Seed of Joseph,” or in other words “the House of Israel,” That is, the Saints of the latter days, whose “garments are white through the Blood of the Lamb.” (Compare Revelation 7:13-17) The white garments were a sign of victory. Those who wore them had overcome every trial during the tribulation of the last days. But their victory was, properly considered, the triumph of the Lamb of God who offered His Atoning Blood on Calvary. In other words the victory of the white-robed Saints in the New City was due to the conquest by the Savior of the powers of hell, or all evil, which was made manifest in the lives of His faithful followers. To Him, therefore, be all honor and glory for ever.
82. Doctrinal New Testament Commentary, Vol. 1:598-599; Bruce R. McConkie; 1965.
He had accepted the invitation (the gospel); joined with the true worshipers (come into the true church); but had not put on the robes of righteousness (that is, had not worked out his salvation after baptism).
In using this figure Jesus was harking back to what Zephaniah had said about the Second Coming: “Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes and the king’s children, and all such as are clothed with strange apparel.” (Zeph. 1:7-8)
Similar imagery was used by the angelic ministrant who, speaking in the Lord’s name, told the Revelator, John of these same events: “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb.” (Rev 19:7-9.)
83. Doctrinal New Testament Commentary, Vol. 1:820; Bruce R. McConkie; 1965.
The Messianic prophecy – “They part my garments among them, and cast lots upon my vesture” (Psalm 22:18) – contains two parts: (1) His garments are to be divided among them; and (2) for his vesture or robe they are to cast lots. (Matt 27:35; Mark 15:24; Luke 23:34; John 19:23-24.) * * *
Jewish men wore five articles of clothing: A head-dress, shoes, an inner garment (Priesthood?), an outer garment, and a girdle. These items, according to Roman custom, became the property of the soldiers who performed the crucifixion. There were four soldiers and each took one article of clothing. In the case of Jesus, the robe, woven of a single piece of cloth, apparently was of excellent workmanship, and for this the soldiers elected to cast lots. (See Commentary Matt 27:35)
84. Priesthood Bulletin, 2:5; “Disposal of Worn Garments”; Sept-Oct 1966.
The First Presidency urge that bishops instruct members discarding worn temple garments that any identifying symbols which might be related to the temple should be removed. The material may then be destroyed or used in the home. Garments should not be discarded where they will be picked or used by others.
85. Temples of the Latter-day Saints, p. 20; “Looking Toward the Temple”; Elder John A. Widtsoe; Improvement Era, pub.; 1967.
Q: Why does everyone dress in white in the temple?
A: “In the temples all are dressed alike in white. White is the symbol of purity. No unclean person has the right to enter God’s house.”
* * *
Q: Why is everyone dressed in the same kind of clothing?
A: “The uniform dress symbolizes that before God our Father in heaven all men are equal. The beggar and the banker, the learned and the unlearned, the prince and the pauper sit side by side in the temple and are of equal importance if they live righteously before the Lord God, the Father of their spirits. It is spiritual fitness and understanding that one receives in the temple. All such have an equal place before the Lord.”
86. Letter to Presidents of Stakes and Bishops of Wards from the First Presidency; August 30, 1967.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
August 30, 1967
PRESIDENTS OF STAKES AND BISHOPS OF WARDS
Dear Brethren:
It has been called to our attention that occasionally young women come to the temple to receive their endowments or to do ordinance work for the dead wearing slacks or mini-skirts. We suggest that when interviewing sisters applying for temple recommends you kindly remind them of the sanctity of the temple and the propriety of being modestly dressed when they enter the House of the Lord.
Sincerely yours,
THE FIRST PRESIDENCY
By /s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon Tanner
/s/ Joseph Fielding Smith
87. Letter to all Temple Presidents from the First Presidency; 22 May 1968.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
22 May 1968
TO ALL TEMPLE PRESIDENTS Personal and Confidential
Dear Brethren:
It has come to our attention that in some of the temples instruction has been given to those going through to receive their endowments prior to entering into the marriage covenant that they must not remove the temple garment during the time of sexual relations.
We have authorized no such instruction or advice. We feel that this is a matter of such intimate nature that it must be left with the persons concerned. We therefore ask that you govern yourselves accordingly.
Sincerely,
/s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon Tanner
The First Presidency
88. Commentary on the Book of Mormon 7:126-127; George Reynolds and Janne M. Sjodahl; 1968.
The swaddling clothes, by which the shepherds would know the Babe whose birth had been announced, were perhaps not the common covering in use at that time. There, probably, were many babes in the overcrowed inn, resting in convinient mangers.
Mme. Lyndia Von Findelstein Mountford, a christian Jewess, herself born in the Holy Land, in her little book on Jesus in His homeland, tells us that the baby clothes which were wrapped-around the Babe Jesus, were the same which had belonged to the family of David. There was, she says, a garment of white silk with blue strips, indicating royalty. There was a red garment, that betokened the House of Boaz. There also was a garment of “many colors,” indicating that the Child Jesus was to be the Savior of the entire world. This garment of “many colors,” proclaimed Him not only of David and Boaz, but of every branch of the house of Jacob. It was similar to the multicolored coat which Jacob gave to his son, Joseph, who proved to be a savior of Egypt, and of his father’s whole family. This is all very probable. For, only if the garments – swaddling clothes – meant something great to the shepherds, could they be a sign to them of the birth of the Messiah.
89. Commentary on the Book of Mormon 7:126; George Reynolds and Janne M. Sjodahl; 1968.
Luke, the Evangelist, who had his information from eyewitnesses to the historical beginning of Christianity, and who records incidents which only Mary, the Mother of Jesus, herself, could have told him, gives us a more detailed account of the epoch-making event than any other writer from that time.
One of his most precious bits of history is the well-known narrative of the experiences of the shepherds. They were keeping watch over their flocks during the night, at Bethlehem. Perhaps they were passing the time conversing about the Messiah and His Kinggdom, which were burning questions at that time. Suddenly they were surrounded by a bright light. They became frightened. In the light an angel appeared, who told them not to be afraid. He had come, he said, with tidings of great joy: “For unto you is born this day in the City of David a Savior, which is Christ the Lord.” He also gave them a sign by which they would know the truth of this announcement: “YE SHALL FIND THE BABE WRAPPED IN SWADDLING CLOTHES LYING IN A MANGER.” (Luke 28-12) And suddenly a heavenly choir was heard praising God: “GLORY TO GOD IN THE HIGHEST, AND ON EARTH PEACE, GOOD WILL TOWARD MEN.”
The Angel who first appeared was, probably, Gabriel, the Angel of the annunciation. (Ibid., 1:26-27) Gabriel, we are told, is Noah, the second ancestor of the human race, who seems to have had a special mission at the time of the introduction of the Dispensation of the Meridian of Time, just as the Angel Moroni had in connection with the beginning of the Dispensation in which we live.
90. Doctrine and Covenants Commentary, pp. 69-70; Hyrum M. Smith & Janne M. Sjodahl; 1968.
The garments worn by the Priests consisted of linen drawers (Ex. 28:42) and a coat of fine linen, or cotten (Ex. 39:27), which, according to Josephus, reached to the feet, sat close to the body, had sleeves, and was girded to the chest by a girdle: it had an aperture for the head, and was tied with strings.
The dress of the High Priest was similar, but, in addition, he wore a robe, an ephod, a breastplate in which he carried the Urim and Thummim, and a mitre (Ex. 28:4; 29:9). There is a differece of opinion as to whether the ephod was a waistcoat or an apron.* The Urim and Thummim was carried in a pocket, called the “breastplate,” either above or upon the ephod. This pocket was about nine inches square, and was adorned with twelve precious stones, on each of which was engraved the name of one of the twelve tribes of Israel.
* FOOTNOTE: Facsimile No. 3 in the Book of Abraham throws some light on the vestments of the bearers of the Priesthood in ancient times. Abraham is there depicted with a mitre, or crown, on his head, emblematic of the grand Presidency in heaven, or the Melchizedek Priesthood. Shulem wears an apron, and this may be emblematic of the Lesser Priesthood.
91. Doctrine and Covenants Commentary, p. 192, Note 6; Hyrum M. Smith & Janne M. Sjodahl; 1968 Revised Edition.
This expression [garments spotted with the flesh] is also found in Jude 23. The garment, a tunic worn next to the body, was thought of as polluted by indulgence in carnal sins, or defiled by the stains of diseases caused by transgression. The Elders of the Church were to cry repentance as the only means of salvation from the burning fires of the lusts of the flesh.
92. First Presidency letter to Presidents of Stakes, Bishops of Wards and Presidents of Missions; March 17, 1969.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
March 17, 1969
TO PRESIDENTS OF STAKES, BISHOPS OF WARDS
and PRESIDENTS OF MISSIONS
Dear Brethren:
We reiterate the instruction given in our letter of August 10, 1967 that sisters should be advised against wearing slacks or mini-skirts when going to the temple to receive their endowments or to do ordinance work for the dead.
There are also those of our brethen who sometimes go to the temple without a necktie or jacket and who otherwise are not properly groomed.
Temple patrons should bear in mind that they are visiting the house of the Lord and that they should wear clothing suitable for the occasion, such as they would wear when attending a sacrament meeting on Sunday.
We suggest that when interviewing brethren and sisters for recommends you kindly remind them of the sanctity of the temple and the propriety of being modestly dressed and properly groomed when they prepare to enter the temples of the Lord.
Sincerely yours,
/s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon tanner
The First Presidency
93. Letter of the First Presidency to Stake Presidents and Bishops; March 17, 1969. [This letter was originally issued on 2 October 1950 and re-issued on 31 August 1964 and 17 March 1969.]
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah
March 17, 1969
TO PRESIDENTS OF STAKES, BISHOPS OF WARDS
and PRESIDENTS OF MISSIONS
Dear Brethren:
In order that there may be no misunderstanding on the part of you brethren and young men who have received their endowments who may be called to serve in the military forces, we hereby confirm the observations heretofore given regarding the wearing of the temple garment.
1. The covenants taken in the temple incident and attached to the wearing of garments contemplate that they will be worn at all times. No exception to these covenants is found anywhere in the ceremonies. These covenants run between the one making them and the Lord. These covenants so made take on the nature of commandments of the Lord.
2. In the early days of the Church the Lord announced that where men prevented his Saints from carrying out the commandments he had given them, the Lord would relieve the Saints from rendering obedience to the commandment, and would visit the iniquity and transgression involved in such disobedience upon the heads of those who “hindered” his work. The Lord said this rule was given for the consolation of the Saints “who have been commanded to do a work and have been hindered by the hands of their enemies, and by oppression.” (D&C 124:49 ff.)
3. Where the military regulations are of a character that “hinders”, that is, makes impossible the wearing of the regulation garments, either in training on the drill grounds or in combat zones, effort should be made to wear underclothing that will approach as near as may be the normal garment.
Where military regulations require the wearing of two-piece underwear, such underwear should be properly marked, as if the articles were of the normal pattern. If circumstances are such that different underwear may be turned back to the wearer from that which he sends to the laundry, then the marks should be placed on small pieces of cloth and sewed upon the underwear while being worn, then removed when the underwear is sent to the laundry, and resewed upon the underwear returned.
The wearing of the normal garment should be resumed at the earliest possible moment.
4. Every effort should be made to protect the garments from the gaze and raillery of scoffers. This may cause considerable inconvenience at times, but tact, discretion, and wisdom can do much to alleviate this inconvenience. If the scoffing became unbearable and the wearer should decide that the Lord would consider he was really “hindered” by the scoffers from wearing the garments, and if he should therefore lay them aside, then the wearer should resume the wearing of the normal garment at the earliest possible moment.
A certain amount of curiosity and light comment may be frequently expected, wherever, for one cause or another, the garments are brought into view, but this is not the “hindering” of which the Lord spoke as excusing obedience.
The blessings flowing from the observance of covenants are sufficiently great to recompense for all mere inconveniences.
The wearing of the garment is the subject of direct covenant between the Lord and the covenant maker, who must determine to what extent he will keep his covenants. To break our covenants is to lose the protection and blessings promised from obedience thereto.
Sincerely yours,
/s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon Tanner
The First Presidency
94. The Priesthood Bulletin, Vol 5:#1; March 1969.
Brethren who have taken upon themselves the covenants of the temple and who are asked to perform baptisms for the living should not assume, because their clothes will get wet or for any other reason, that they should not wear garments under their white baptismal clothing. Regular garments are to be worn by everyone who has received his temple endowments, while performing baptisms.
95. First Presidency letter to Presidents of Stakes, Bishops of Wards, and Presidents of Missions; May 21, 1969.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
May 21, 1969
TO PRESIDENTS OF STAKES, BISHOPS OF WARDS
AND PRESIDENTS OF MISSIONS
Dear Brethren:
We reaffirm certain observations heretofore made with reference to the wearing of the temple garment by men in military service.
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 run between the one makng 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 modification 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 allviate 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.
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 the First Presidency.
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.
We have been informed that there may be coming on the market in the near future fireproof fabrics which may be available to use for garment manufacture. If such developments occur, we shall advise you.
We remind our brethren that the blessings flowing from the observance of covenants are sufficiently great to recompense for any inconvenience. To break our covenants is to forfeit the protection and blessings promised from obedience thereto.
Sincerely your brethren,
/s/ David O. McKay
/s/ Hugh B. Brown
/s/ N. Eldon Tanner
The First Presidency
96. Doctrinal New Testament Commentary, Vol 2:72; Bruce R. McConkie; 1970.
To aid his children in developing those feelings of awe, respect, and godly fear which increase reverence, the Lord commands removal of shoes, kneeling in prayer, abstaining from laughter, and similar things, at appropriate times and places.
97. Doctrinal New Testament Commentary, Vol 3:454-455; Bruce R. McConkie; 1970.
Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. (Rev. 3:4)
Temple garments, garments of the holy priesthood, symbolical of the robes of righteousness with which the Saints must clothe themselves if they are to gain eternal life. Both literally and figuratively, TO DEFILE ONE’S GARMENTS is to disobey the Lord’s Law, and to KEEP ONE’S GARMENTS (Rev. 16:15) is to keep the commandments and qualify for the ROBES OF RIGHTEOUSNESS THAT CLOTHE CELESTIAL BEINGS. Thus in the revealed prayer, offered at the dedication of the Kirtland Temple, the Prophet pleaded with the Lord for the Saints. “That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings.” (D&C 109:76.)
Live with me in glory and be “even as I am.” (3 Nephi 28:10.)
98. Extracts from Letters of First Presidency to the Temple Presidencies; Compiled by Laurite G. Peterson; February 17, 1971.
An item of interest is that there were no garments given in the Kirtland Temple during the washing and anointings. Garments are not mentioned until in Nauvoo.
99. First Presidency letter to all Stake and Mission Presidents; March 9, 1971.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
March 9, 1971
To All Stake and Mission Presidents
Dear Brethren:
Authorized Pattern Garments are an item of temple clothing. Certain regulations with regard to individuals making temple clothing as set forth in the leaflet, “Instructions for Making Temple Clothing – Clothing the Dead,” apply equally to individuals making garments. We call to your attention the following regulations as applied to garments:
1. Individuals who have received their endowments who desire to make garments for themselves or a family member may do so.
2. Individuals, as such, are not authorized to make garments for sale.
3. The practice of a group of sisters meeting together to make garments is not approved. Should a sister need help in making garments, it would be given through the stake Relief Society president in the privacy of a home.
4. Because of the sacred character of garments, Relief Society Presidents should not permit Relief Society members to sew garments during a Relief Society meeting or a Relief Society gathering; nor should they sponsor or in any way participate in organizing sewing classes for making garments.
5. The Church does not issue patterns for garments, nor does it issue instructions for making them; neither does it issue to individuals the Approved Pattern label.
Any sister choosing to make garments for herself or family, using as a pattern a pair of garments bearing the Authorized Pattern label which she may have on hand, is reminded that the garment bearing the Authorized Pattern label is made according to specifications set by The First Presidency. There should be no modification in the design of a garment as approved by The First Presidency.
Sincerely yours,
/s/ Joseph Fielding Smith
/s/ Harold B. Lee
/s/ N. Eldon Tanner
The First Presidency
100. Temples of the Latter-day Saints; “Looking Toward the Temple”; Elder John A. Widtsoe; Improvement Era Publication, p. 20; 1971.
In the temples all are dressed alike in white. White is the symbol of purity. No unclean person has the right to enter God’s house. Besides, the uniform dress symbolizes that before God our Father in heaven all men are equal. The beggar and the banker, the learned and the unlearned, the prince and the pauper sit side by side in the temple and are of equal importance if they live righteously before the Lord God, the Father of their spirits. It is spiritual fitness and understanding that one receives in the temple. All such have an equal place before the Lord.
101. The Ensign; “Some Things You Need To Know About The Temple”, pp. 65- 66; Elder Elray L. Christiansen; January 1972.
People who enter the temple to be married or to participate in other sacred ordinances change from their everyday clothes to plain, clean white clothing. Elder Hugh B. Brown of the Council of the Twelve has suggested the reason for this:
Here we will not only lay aside the clothing of the street, but the thoughts of the street, and will try not only to clothe our bodies in clean white linen but our minds in purity of thought. May we profit by the spoken word and what is more lasting and more impressive, receive instructions from the Spirit.
All clothing necessary for participating in the temple ordinances is available at the temple. You will wish to discuss this with your bishop or branch president before going to the temple.
102. First Presidency letter to President Boyd F. Schenk; February 16, 1972.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
February 16, 1972
President Boyd F. Schenk
St. Louis Stake
804 Sherilin Drive
Kirkwood, Missouri 63122
Dear President Schenk:
We enclose herewith copy of a letter addressed to President Joseph F. Smith from John J. Nolen, who given his address as 1318 Mary Drive, Edwardsville, Illinois. We also enclose carbon copy of our acknowledgment of his letter through our secretary, Elder Joseph Anderson. We are sending the letter to you so that you can counsel with this man.
For your information we may say that some years ago the First Presidency and the brethren of the Twelve authorized certain modifications in the style of the temple garment. These modifications consisted of the following changes: (1) collar eliminated, (2) closed crotch, (3) buttons instead of strings, (4) legs to knee, and (5) short sleeves.
It is the mind of the First Presidency and the Council of the Twelve that this modified garment may be used by those who desire to adopt it without voilating any covenant they make in the House of the Lord and with a clear conscience, so long as they keep the covenants which they have made. This modified garment does not supersede the old style garment. Either of these patterns may be worn, as Church members prefer, and those using either will not be out of harmony with the order of the Church.
However, in order that there may be uniformity in temple work and that expedition in the administration of the ordinances of the House of the Lord may not be impeded, the brethren have recommended that people doing temple work wear the old style garment.
Sincerely yours,
/s/ Joseph Fielding Smith
/s/ Harold B. Lee
/s/ N. Eldon Tanner
The First Presidency
103. Priesthood Bulletin, 9:1; “Wearing of Temple Garments by Unendowed Persons”; December 1973.
In several instances reported recently, members have commenced to wear temple garments before being endowed. To help prevent this unauthorized practice, the First Presidency has issued the following instructions:
Those who go to the temple for the first time should purchase beforehand part of the temple clothing referred to as the temple garment, of a nonceremonial pattern, bearing the “approved pattern” label so that it can be worn upon leaving the temple. This garment should not be worn until after a member has completed the endowment in the temple.
104. Doctrinal New Testament Commentary, Vol 3:428; Bruce R. McConkie; 1973.
To stay the spread of disease in ancient Israel, clothing spotted by contagious diseases was destroyed by burning. (Lev. 13:47-59; 15:4-17.) And so with sin in the Church, the saints are to avoid the remotest contact with it; the very garments, as it were, of the sinners are to be burned with fire, meaning that anything which has had contact with the pollutions of the wicked must be shunned. And so also with those yet in the world who are invited to join the kingdom. To them the call is: Repent, “Save yourselves from this untoward generation, and come forth out of the fire, hating even the garments spotted with the flesh.” (D&C 36:6.)
105. Doctrinal New Testament Commentary, Vol 3:461; Bruce R. McConkie; 1973.
[White raiment in Rev. 3:18] The garments of the holy priesthood, the robes of righteousness; the clothing worn by exalted beings. Of the appearance of Moroni to him, the Prophet said, “He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedly white and brilliant.” (Jos. Smith 2:31)
106. Doctrinal New Testament Commentary, Vol 3:567; Bruce R. McConkie; 1973.
When the God of Battles comes to overthrow the wicked and bring peace to the earth, he “shall be red in his apparel, and his garments like him that treadeth in the wine-vat . . . . And his voice shall be heard: I have troden the wine-press alone, and have brought judgment upon all people; and none were with me; And I have trampled them in my fury, and I did tread upon them in mine anger, and their blood have I sprinkled upon my garments, and stained all my raiment, for this was the day of vengeance which was in my heart.” (D&C 133:48-51; Isa. 63:1-6.) It is noteworthy that the armies who return with him shall be “white and clean,” for in that day all victory and glory shall be attained by the word of his power.
107. Life of Heber C. Kimball, p. 103; by Orson F. Whitney; 1973 Fourth Edition.
An angel who appeared at the dedication of the Kirtland Temple was described as being “a very tall personage, black eyes, white hair, and stoop-shouldered; his garment was whole extending to near his ankles; on his feet he had sandals.”
108. First Presidency Letter to President Richard H. Cracroft; May 7, 1974.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
May 7, 1974
President Richard H. Cracroft
Provo Utah East Stake
814 East Center Street
Provo, Utah 84601
Dear President Cracroft:
This is a reply to your letter of May 2, 1974, concerning the problem which Sister Helvi Temesevi has in wearing the temple garment due to her physical disability.
For your information we may say that individual saints are free to make such alterations in the garment as may be dictated by unusual physical handicaps or disabilities. Where there is a problem such as the one being experienced by Sister Temesevi, we have taken the position that such modification as may be necessary to accommodate the wearing of the garment to the special physical disability or handicap is permissible.
Sincerely yours,
/s/ Spencer W. Kimball
/s/ N. Eldon Tanner
/s/ Marion G. Romney
The First Presidency
Note added by President Cracroft: Copy of this letter given to Sister Temesevi for future use in assuring Church leaders of her compliance with the temple garment requirement. RHC
109. Garment and Temple Clothing Program Meeting; October 3, 1975.
GARMENT AND TEMPLE CLOTHING PROGRAM MEETING
October 3, 1975
QUESTIONS AND ANSWERS
1. Question: Is it permissible to make copies of the instructions for making the men’s one-piece suit and give them to each Ward Relief Society President?
Answer: No. The supervision of making the one-poiece temple suit is under the direction of the Stake Relief Society President, who has the instructions.
2. Question: Are all garment distribution centers to charge the same retail prices for garments shown on the price lists sent out by the Relief Society General Board?
Answer: Yes. Garments are to be sold for the same retail price worldwide.
3. Question: Is there a booklet available to instruct endowed members concerning the wearing of the sacred garments? If not, who is responsible for answering questions about how the sacred garments should be worn?
Answer: No. The regulations for the wearing of authorized pattern garments are set by the First Presidency of the Church. Full instructions with regard to this are given in the temple at the time one receives his or her endowments. Individual questions should be referred to his/her priesthood authority.
It is not within the jurisdiction of Relief Society to give instructions relative to the wearing of the garments or to authorize any modification of the instructions given by the First Presidency.
4. Question: When a garment representative fits the individual for garments before his/her endowments have been received, is it proper for the garment representative to tell him/her that the garment should fall to the knee?
Answer: Yes. It is permissible to inform patrons that the authorized pattern garment should fall to the knee.
5. Question: Our new stake presidency feels it is my job to tell the sisters that they are not supposed to take tucks in the legs of their garments or at the waistline to make them shorter. I feel this is not the responsibility of the Relief Society President. Will you clarify this for us?
Answer: See answer to question No. 3.
6. Question: May individuals purchase burial sets from local garment distributions centers?
Answer: Yes. Church members are free to purchase burial sets from any Relief Society Temple Clothing Center.
7. Question: May Ward Relief Society presidents obtain one men’s and one women’s burial set and store in a locked closet at the Church for emergencies?
Answer: It is preferred that burial sets be handled on a stake basis in order to rotate the burial clothing more frequently. A stake should keep on hand at least one man’s and one woman’s medium size burial set. In most instances two each of men’s and women’s burial sets should be kept on hand for emergencies, and reordered immediately upon their use in the stake.
Multiple centers should carry at least three medium and one large burial set for men and three medium sets for women. The medium size fits most individuals.
8. Question: May individuals be buried in their regular temple clothing that has been worn to the temple?
Answer: Yes, with the exception of the shoes. A special moccasin is used in place of the regular temple-wear shoe.
9. Question: May instructions for dressing the dead in the sacred clothing be mailed, and may they be included with the clothing that endowed members request before death in order to be sure they have it when needed?
Answer: Stake/mission/district Relief Society Presidents may request copies of “Directions for Clothing the Dead Who Have Received Their Endowments” to be mailed to them from the Relief Society General Board. These copies, however, are for distribution to ward and branch Relief Society presidents only, and are not to be included with burial clothing purchased by individuals.
10. Question: Whose responsibility is it to oversee the dressing of the endowed members for burial?
Answer: A deceased person who is to be dressed in temple-burial clothing may be dressed by a family member who has received his or her endowment. If a family requests dressing service from the Church, a man who has received his endowment would be assigned by the bishop to dress a man; a woman would be assiged by the Relief Society president to dress a woman.
In some areas only a licensed mortician, or his employee, is allowed to handle a deceased body. Where such a regulation exists, a member of the family or an appropriate person assigned by the Bishop or Relief Society president may carefully look over the clothing after the body is dressed to make sure that it has been properly placed on the body. Morticians have always been willing to cooperate in this matter. Some morticians permit a family member or an assigned person to be present at the time the temple clothing is placed on the body of the deceased person.
11. Question: May a class in proper procedure for dressing of the dead who have received their endowments be held for wards? There are some sisters who are not even aware that they would be dressed in the sacred clothing when they pass away.
Answer: It would not be necessary, as full instructions for dressing the dead may be obtained from the Relief Society General Board upon request from Stake Relief Society Presidents for distribution to the wards under their jurisdiction.
12. Question:How do you order emergency burial clothing?
Answer: Emergency orders for burial clothing are to be placed with Beehive Clothing Mills Mondays thru Fridays between 8:00 a.m. and 4:30 p.m. MST (801) 486-2111. The Relief Society General Board will fill emergency orders for burial clothing on Saturdays, Sundays, holidays and evenings. Phone (810) 531- 2531. Tell the operator the call is for emergency burial clothing. Be sure to have the necessary measurements ready before making the call. Retail prices will be charged other distribution outlets by the Relief Society General Board Center, as they operate on a retail basis. The clothing will be sent the fastest way possible.
13. Question: Mortuaries place a protective plastic panty on bodies. Is it all right to place the sacred clothing over it?
Answer: Yes. In many cases this is necessary to protect the sacred clothing. It is also a law in some states.
14. Question: How do you dispose of worn or discarded garments and temple clothing?
Answer: Under no circumstances is the sacred clothing to be given to any organization, including the Deseret Industries. 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 an endowed relative or to a bishop for welfare purposes.
When garments are too worn for use, the marks of the priesthood should be cut from the garment and either shredded with the scissors or burned. The fabric of which the garments were made then have no further significance as sacred clothing of the Church, and may be used for other purposes if desired, after rendering it unrecognizable as an article of clothing. The authorized pattern label in the garment should also be cut off and destroyed, or kept for future reference concerning size and style.
When discarding temple clothing, the significant identifying features of the robe, cap and veil are to be removed and destroyed. The fabric could then be cut so as not to be recognized as the sacred clothing and used for other purposes if desired.
When discarding the apron, the entire apron should be [illegible].
15. Question: What is the ruling on sisters making their own or their husband’s temple garments?
Answer: Worthy individuals who have received their own endowments may make garments for themselves or a family member upon authorization of the stake or mission president.
The Church does not issue patterns for garments, nor does it issue instructions for making them. The individual would use a pair of garments bearing the Authorized Pattern label for a pattern. There should be no modification in the design or length of the sacred garment as specified by The First Presidency. Any violation of this regulation is an individual responsibility. Authorized Pattern Garments are an item of temple clothing, and the same regulations apply to them as set forth in the booklet, “Instructions for Making Temple Clothing and Clothing the Dead.”
16. Question: Is it permissible for sisters to put zippers in garments, either for nursing purposes, or in the ceremonial garments to be worn to the temple?
Answer: Any modification of the authorized pattern garment is to [be] handled on an individual basis. Requests for modification of the sacred garment are to be submitted to the office of The First Presidency.
17. Question: Is it permissible for sisters to have a mini-class on temple clothing in a room away from other groups?
Answer: No. Temple clothing is not to be made in Relief Society meetings, gatherings, or special groups, and is not to be discussed in any such groups. Should a sister need help in making temple clothing, it would be given through the stake Relief Society president in the privacy of a home.
18. Question: When a stake included in a Multiple Distribution Center is divided, does the new stake Relief Society president become a member of the executive committee?
Answer: Yes, if there are less than five stakes in the multiple center. Otherwise, only three become members of the committee. Area Center committees are appointed by the Relief Society General Presidency.
19. Question: Is there any provision made for postage, envelopes, and occasional parcel post (returns) and other minor expenses for the Ward garment representatives?
Answer: Yes. The stake garment representative should send the ward garment representative a three months supply of self- addressed stamped envelopes, using stake garment funds. Ward garment representatives should be reimbursed by the stake garment representatives for other minor expenses related to the program.
20. Question: When garments are returned to the Beehive Clothing Mills due to a flaw, where do we get the postage money to return it to Salt Lake?
Answer: From the Stake Garment Fund.
21. Question: Does the patron pay the postage on burial sets?
Answer: Yes, if the burial clothing is mailed to the patron from a Relief Society Temple Clothing Center.
22. Question: How do mail-order stakes handle the charging of postage to patrons? They pay for the garments ahead of time — but what about the postage? How do we know how much it will be?
Answer: A postage chart was sent to stakes, missions, and districts showing the amount of postage required for mailing garments from the various postal zones in the United States. If the full amount for postage is not remitted at the time of order, a note could be enclosed with the garments informing the patron of the postage due. Patrons usually respond.
23. Question: Who pays the postage for the garments and temple clothing mailed from the Beehive Clothiong Mills to the Relief Society outlet? Does the patron pay this as well as postage from the outlet to the individual?
Answer: The Beehive Clothing Mills includes the amount of postage paid for delivery to distribution outlets on the monthly statements. The Relief Society outlet pays the total amount of the statement, including the postage.
The patron pays the postage from the Relief Society outlet to the individual when it is necessary to mail it to him/her from the outlet.
24. Question: Are the new monthly report forms supposed to be completed as of the 25th of each month or the end of the month as previously done?
Answer: Monthly reports are to be completed and mailed by the 25th of each month in order to be included in the Financial Department’s monthly computerized report of all Relief Society outlets.
25. Question: Do we ask the bank to use the 25th of each month as a cut-ff date for the bank statemtnt?
Answer: No. Use the Garment Account checkbook balance as of the date the report is prepared.
26. Question: Does the Relief Society President have to sign the monthly stake reports?
Answer: No, but the Relief Society president should be acquainted with the progress of the Garment and Temple Clothing Program in her stake/mission/district by periodically reviewing the reports.
27. Question: May we order special-made garments from a Relief Society Center instead of our garment representative if we feel it would be faster?
Answer: Yes. Either a garment representative or a Relief Society Center manager may order special-made garments for an individual. Care must be taken to be measured correctly as special made garments are not returnable. Patrons must be sure measurements are satisfactory before the order is placed. Special-made garments are only made in even numbers–two, four, six, etc., and take approximately six weeks for delivery. A file is kept in Relief Society outlets on special- made garments for future reference.
28. Question: What are we to do with obsolete items in our inventory that do not sell–such as skinny ties, flocked aprons and short dresses?
Answer: This must be handled on an individual Relief Society outlet basis by their submitting inventory of such items to the Relief Society General Board.
29. Question: May a sister order garments direct from the stake garment representative rather than to go through the ward representative if it is more convenient?
Answer: Yes. Individuals may purchase garments wherever it is most convenient, or may go through the stake garment representative if it is simpler to do so.
IMPORTANT NOTES:
Stake and Ward order books are to be ordered through the Beehive Clothing Mills at no charge.
Garment Ledgers and Cash Receipt and Cash Disbursement pages are to be ordered through the Relief Society General Board. The Ledger is $7.50, the Cash Reciept pages are 5c| each and Cash Disbursement pages 3c| each.
Sales slips are available through the Relief Society General Board. The blank heading tickets are $9.50 per thousand. Special sales slips for the larger Relief Society Centers with name, address and telephone numbers printed on them are to be ordered through the Relief Society. Allow approximately six weeks for delivery.
Whenever there is a change in garment representatives, the Beehive Clothing Mills is to be notified immediately, as orders will not be honored from garment representatives who have not been authorized in writing by the Relief Society presidents.
110. First Presidency Letter to all Temple Presidents; November 10, 1975.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84111
November 10, 1975
To: All Temple Presidents
Dear Brethren:
In the future, while involved in temple ordinances, patrons will have the option of wearing either the “approved style” garment (short sleeve and knee length) or the garment with the long sleeve and long leg.
Patrons receiving their initiatory ordinances may be clothed in their own “approved style” garment.
It is suggested that temple presidents not purchase any more of the long-sleeve, long-leg garments for rental purposes.
This may be announced to all temple workers and posted on the bulletin boards in the locker rooms. Notice is going forward to Stake, Mission, and District Presidents suggesting that they notify Bishops, Branch Presidents and other priesthood leaders. No other announcement or publicity is desired.
Faithfully yours,
/s/ Spencer W. Kimball
/s/ N. Eldon Tanner
/s/ Marion G. Romney
The First Presidency
111. Bulletin #102 to all Supervisors; Salt Lake Temple; November 10, 1975.
SALT LAKE TEMPLE
November 10, 1975
Bulletin #102
TO: ALL SUPERVISORS (Brethren and Sisters)
RE: Temple Garment
We have received a letter, of even date herewith, from The First Presidency, addressed to “All Temple Presidents”, which, in part, reads as follows:
In the future, while involved in temple ordinances, patrons will have the option of wearing either the `approved style’ garment (short sleeve and knee length) or the garment with the long sleeve and long leg.
Patrons receiving their initiatory ordinances may be clothed in their own `approved style’ garment.
Notice of this change is going out from The First Presidency to Stake, Mission and District Presidencies, suggesting that they notify Bishops, Branch Presidents and other priesthood leaders. Consequently, patrons may come to the temple very soon, expecting to go into the initiatory ordinance room and on the session wearing the “approved style garment”.
Therefore, effective immediately, patrons must be given the option of wearing either (1) the garment heretofore required in the temple or (2) the “approved style”.
All temple workers should be familiar with this change in order that neither the temple worker nor the patron will be embarrassed or offended.
Supervisors are requested to read this bulletin in all meetings, beginning immediately, and to post same on the bulletin boards.
The letter from The First Presidency will be posted on bulletin boards and in the locker rooms of the temple.
Faithfully yours,
SALT LAKE TEMPLE PRESIDENCY
/s/ John S.[?] Edwards
/s/ Jasmine R. Edwards /s/ Edward H. Sorenson
Matron /s/ Selvoy Y. Boyer
/s/ Lillian H. Ferguson /s/ William H. Bennett
Assistant Matron Assistant to the President
cc: President Spencer W. Kimball
The Temple Committee
112. Provo Temple Bulletin, Vol 5, #7; November 12, 1975.
PROVO TEMPLE BULLETIN
Volume 5 #7
Date: November 12, 1975
TO: All Temple Supervisors, Directors and Workers
RE: Temple Garment
This announcement from the Frist Presidency was received by the Provo Temple Presidency, November 12, 1975:
“Dear Brethren:
In the future, while involved in temple ordinances, patrons will have the option of wearing either the “approved style” garment (short sleeve and knee length) or the garment with the long sleeve and long leg.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . This may be announced to all temple workers and posted on the bulletin boards in the locker rooms. Notice is going forward to Stake, Mission, and District Presidents suggesting that they notify Bishops, Branch Presidents and other priesthood leaders. No other announcement or publicity is desired.
Faithfully yours,
/s/ Spencer W. Kimball
/s/ N. Eldon Tanner
/s/ Marion G. Romney
The First Presidency”
– – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –
*In the case of regular proxies doing initiatory work in the Provo Temple, we will use the convenient long legged ceremonial garment.
THE PROVO TEMPLE PRESIDENCY
/s/ Harold Glen Clark
Harold Glen Clark, President
/s/ Joseph Y. Toronto
Joseph Y. Toronto, 1stCounselor
/s/ O. Wendle Nielsen
O. Wendle Nielsen, 2nd Counselor
113. General Handbook of Instructions, Number 21:46; 1976.
One who has received his temple endowment should wear regulation garments under his outer clothing while performing baptisms.
114. General Handbook of Instructions, Number 21:63-64; 1976.
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. . . .
Individuals having received the endowment and having worn the garment then 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. . . .
Patrons should wear clean, fresh garments when they go to the temple to participate in ordinance work.
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 have no further significance as sacred clothing.
Garments and temple clothing that are freshly laundered and in good condition for wear, but for which the individual no longer has use, may be given to a worthy, endowed Church member or sent to the 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.
115. Letter from the Washington Temple Presidency to All Stake and District Presidents in the Washington Temple District; 1 June 1979.
The CHURCH of
JESUS CHRIST
of LATTER-DAY
SAINTS
WASHINGTON TEMPLE
9900 Stoneybrook Drive
Kensington, Maryland 20795
TO: All Stake and District Presidents
Washington Temple District
FROM: Washington Temple Presidency
RE: Garment Markings
Many of the garments (with the exception of cotton garments) are being marked electronically. As a result, the material is not cut, nor is there a need for backing.
This procedure has been approved by the First Presidency, and members, when inquiring, should be assured that the marking is proper and that they have no need to communicate with the Relief Society Distribution Center.
We appreciate the opportunity to work with you and hope you will let us know whenever we can be of service. May the Lord bless and sustain you in your important assignment.
Sincerely,
WASHINGTON TEMPLE PRESIDENCY
/s/ Wendell G. Earnes [?]
/s/ [Illegible]
/s/ Clyde E. Black
116. First Presidency letter to Executive Administrators, Regional Representatives, Stake, Mission, and District Presidents, Bishops, Branch Presidents and Temple Presidents; December 15, 1979.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
OFFICE OF THE FIRST PRESIDENCY
Salt Lake City, Utah 84150
December 15, 1979
To: Executive Administrators, Regional Representatives, Stake, Mission, and District Presidents, Bishops, Branch Presidents and Temple Presidents
Dear Brethren:
After due consideration the First Presidency and Council of the Twelve have approved and authorized the Beehive Clothing Mills to manufacture two-piece garments for both men and women. These garments will be in addition to the one-piece garments. Distribution will be handled by the Relief Society through normal channels starting as soon as inventories can be made available which is now estimated to be around February 15. The total price for both pieces will be about the same as the price for the one-piece garment.
As is now the case, each person who wears the garment is answerable to the Lord for properly wearing and caring for it.
Announcements in the ward or branch may be made by the bishop or branch president in Relief Society and Priesthood gatherings any time after January 1, 1980.
Sincerely your brethren,
/s/ Spencer W. Kimball
/s/ N. Eldon Tanner
/s/ Marion G. Romney
The First Presidency
117. The Holy Temple, p. 79; Boyd K. Packer; 1980.
The garment, covering the body, is a visual and tactile reminder of our covenants. For many Church members the garment has formed a barrier of protection when the wearer has been faced with temptation. Among other things it symbolizes our deep respect for the laws of God–among them the moral standard.
118. The Mortal Messiah, Vol 2:295-296; Bruce R. McConkie; 1980.
From the beginning the garments of the saints, have enjoyed a special and sacred place in true worship. They cover that nakedness which when exposed leads to lewd and lascivious conduct. They stand as a symbol of modesty and decency and are a constant reminder to true believers of the restraints and controls placed by a divine providence upon their acts. Adam and Eve made for themselves aprons of fig leaves to cover their nakedness and preserve their modesty. The Lord himself made coats of skins to cover the bodies of our first parents, that they, being clothed and wholesome before him, might attain those feelings which foster reverence and worship.
And the Lord Jehovah commanded Moses to direct the children of Israel, through all their generations, to “make them fringes (tassels) in the borders (corners) of their garments, . . . and that they put upon the fringe of the borders a ribband of blue.” Why and of what moment was such a dress code? We can see how the dress standards given to Adam and Eve taught modesty and placed the new mortals in a frame of mind to live and worship by proper standards. Immodest, ornate, and worldly dress is an invitation to unclean thoughts and immoral acts, which are foreign to that conduct and worship desired by Him whose we are. But why such minutely prescribed dress requirements as these given to ancient Israel? Jehovah gives the answer: “It shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring.” That is; “Your garments, your clothing, shall be a shield and a protection to you. They shall cover your nakedness and keep from you the lusts of the eyes and the lusts of the flesh, and the special adornments on them shall remind you continually to walk as becommeth saints.” All this is to be, Jehovah decreed, “That ye may remember, and do all my commandments, and be holy unto your God.” (Num 15:37-41)
Now we see Jehovah, as Jesus, ministering personally among the people, and–we cannot doubt–dressed in the manner in which he himself had of olden times decreed that faithful Israelites should dress. And now we see Veronica–if so she may be called–looking upon the fringes of his garments; remembering the ancient covenant that by so doing she was agreeing to keep the commandments; and feeling within herself that if she but touched the sacred fringes on the garments of him whom she accepted as God’s Son, surely she would be healed. That such a desire should enter her heart was, under all the circumstances, both natural and proper. It was a sign – not of belief in magic or relics or any special power in the clothing itself, but of a faith in him who wore the garments and who had designed them in such a way as to remind his people of their covenant to keep his commandments.
And so, she “Came Behind Him, AND TOUCHED THE BORDER OF HIS GARMENT: and immediately her issue of blood stanched.” She was healed; she felt it in her body; her organs began to function according to the original plan and purposes of the great Creator; the hemorrhaging fountain of afffliction no longer flowed. Overcome with emotion and gratitude she slipped back into the throng without a word.
“And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?” There were immediate denials on the part of the disciples. Peter said, “Master, the multitude throng thee and press thee, and sayest thou, Who touched me?” (Luke 8:45)
This question–“WHO TOUCHED ME?”–was asked not to gain information, but to encourage the timid suppliant to identify herself and to bear testimony of the healing power that came into her life. And she, seeing her act was not hidden from him by whose power she was now made whole, came forward–trembling, fearful, grateful–fell as his feet, and declared to him and to all “for what cause she had touched him, and how she was healed immediately.” Jesus confirmed how and in what manner and by what means she had been blessed. “Daughter, thy faith hath made thee whole,” he said, “go in peace, and be whole of thy plague.” (Luke 8:48)
119. Manti Temple President’s Office; October 17, 1980. Remarks by Andy F. Ehat. [This was the caption used to a picture framed housing of Isaac Morley’s apron located in the Manti Temple President’s Office on the east wall, north of the entrance way. The office opens to the west. As described in the Oliver B. Huntington Diary, the original aprons were green figleafs painted onto white aprons. I saw the apron on 17 October 1980, when Kerry Johansen was married. The Temple address is President Wilbur W. Cox, Temple Hill, Manti, Utah 84642, Phone 801-835-2291.]
This apron was one of the first made in this dispensation, and used by Isaac Morley, Patriarch, in the Nauvoo Temple.
Presented by his daughter, Mrs. Mary Leonore Morley Hansen to Manti [sic] Temple, November 11th, 1903. . (sic)
120. The Ensign, p. 10; Elder Neal A. Maxwell; November 1980.
Soon, however, all flesh shall see Him together. All knees shall bow in His presence, and all tongues confess His name. (See D&C 76:110-111; Philip 2:10-11.) Knees which never before have assumed that posture for that purpose will do so then–and promptly. Tongues which have never before spoken His name except in gross profanity will do so then–and worshipfully.
Soon, He who was once mockingly dressed in purple will come again, attired in red apparel, reminding us whose blood redeemed us. (see D&C 133:48-49.)
121. Bulletin #18, p. 2; December 1981.
TEMPLE GARMENT FOR MILITARY PERSONNEL: The First Presidency has approved a crew-neck top for the two piece temple garment for men serving in the military forces. This top meets military requirements to wear crew-neck T-shirts. The new top is 100 percent cotton. It is available through the Beehive Clothing distribution center only and may be purchased in person or by mail order as a special order item at Beehive Clothing, 1665 Bennett Boad, P.O. Box 27287, Salt Lake City, Utah 84217. The cost is $2.65 each, plus shipping charges if ordered by mail. At present, these tops will be sold only to members serving in the military forces, including active duty, reserve, and National Guard components, due to limited quantities available. Proof of military status will be required at the time of purchase. For mail orders, a photostatic copy of the member’s military identification card or certification of military status by his military commander, bishop, LDS chaplain, group leader, or other military or Church official will serve as proof. As soon as production permits, the top will be available in all Beehive Clothing distribution centers for all members. Please convey this information to members serving in the military forces.
122. Letter from Ezra Taft Benson, President of the Council of the Twelve to Stake, Mission, and District Presidents, Bishops and Branch Presidents; 11 January 1982.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
THE COUNCIL OF THE TWELVE
47 East South Temple Street, Salt Lake City, Utah 84150
11 January 1982
TO: STAKE, MISSION, AND DISTRICT PRESIDENTS; BISHOPS AND BRANCH PRESIDENTS
Dear Brethren:
Bulletin No. 18, December 1981, Item: Military Relations, Temple Garment for Military Personnel
Please advise all military personnel, including Reserve, National Guard, and Active Duty, that duplicating a military identification card is prohibited by law in any form or manner. Disseminate this information immediately. Certification of military status by the persons’s military commander, bishop, LDS chaplain, group leader, or other military or Church official will serve as proof of military status when ordering the temple garment for military personnel.
Faithfully yours,
/s/ Ezra Taft Benson
President
123. General Handbook of Instructions, p. 32; 1983.
The person who performs the baptism should wear white clothing that does not appear transparent when it is wet. An endowed person should wear temple garments under his outer clothing while performing baptisms.
124. General Handbook of Instructions, p. 38; 1983.
CLOTHING FOR TEMPLE VISITS
Brethren should wear clothing that is appropriate for sacrament meeting when they go to the temple.
While performing temple ordinances, brethren wear approved garments and either the approved one-piece white suit (white tie is optional) or white trousers with a long-sleeved white shirt and white tie. They also wear white stockings and white shoes or slippers with white, light tan, or gray soles.
Sisters should not wear slacks when they go to the temple. They should dress modestly. If they wear hats or head scarves, they should remove them at the temple entrance.
Sisters may wear plain combs, small barrettes, and white ribbons in the temple to keep their hair in place. Hairstyles, makeup, and nail polish should be conservative. Heavy makeup, loud colors, and large and ornate jewelry are out of place.
White performing temple ordinances, sisters wear approved garments and a white dress with long sleeves and a modestly high neckline. They should also wear white hose and white shoes or slippers with low or medium heels and white, light tan, or gray soles.
Brides may wear their wedding dresses in the temple. They should be white, have long sleeves and modestly high necklines, and have all sheer materials lined. Brides may wear their wedding dresses during the endowment session but must remove the trains for the session. They may not wear gowns with long dress pants in the temple.
Children must wear white clothing in the temple.
The temple furnishes temple clothing without charge to missionaries who receive their own endowments and while they are in a Missionary Training Center.
Members may rent temple clothing, including shoes, brides’ dresses, and clothing for children at the temple for a small fee. Members may bring their own temple clothing if it meets temple requirements.
GARMENTS AND TEMPLE CLOTHING
Wearing Garments
Endowed members are to wear garments in styles the Church has approved.
An endowed member who stops wearing garments, but who has not been excommunicated, may begin wearing them again without permission. A person who has been excommunicated is authoirzed to wear garments again only after a General Authority has restored his blessings. He should begin wearing them immediately, without waiting to go to the temple.
Making Temple Clothing
Worthy members who have received their endowment or have a temple recommend to receive their own endowment may make their own temple clothing, including the one-piece white suits for men. They should make them as instructed in Instructions for Making Temple Clothing, which is available from the Relief Society general office.
Neither individual members nor commercial firms may make and sell temple clothing. The First Presidency must approve any exceptions.
Disposing of Garments and Temple Clothing
Members should remove the marks from worn-out garments and burn the marks or cut them into small pieces. They then should cut up the garment so the location of the marks cannot be identified. The remaining fabric of the garments then is no longer considered sacred.
Members should burn worn-out temple clothing or alter it so the original use cannot be recognized.
Members may give garments and temple clothing that are in good condition to a worthy endowed member or to a bishop’s storehouse. Under no circumstances should members send garments or temple clothing to Deseret Industries or charities for resale.
125. Letter from the Presiding Bishopric to General Authorities; Regional Representatives; Stake, Mission, and District Presidents; Bishops, and Branch Presidents in the United States (Except Utah, Idaho and Wyoming); February 23, 1983.
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
The Presiding Bishopric
50 East North Temple Street, Salt Lake City, Utah 84150
February 23, 1983
To: General Authorities; Regional Representatives; Stake, Mission, and District Presidents; Bishops, and Branch Presidents in the United States (Except Utah, Idaho and Wyoming)
Dear Brethren:
Telephone Ordering Procedure for Garments and Temple Clothing
We are pleased to announce that Beehive Clothing Mills has arranged a telephone system for ordering garments and temple clothing. After April 1, 1983, members may place individual orders on a toll-free telephone line.
A sample order form with necessary instructions is attached. A supply of order forms is being furnished to each bishop and branch president. We encourage each bishop and branch president to keep the order forms and give them to members who desire to order by telephone. Additional order forms may be obtained from the Salt Lake Distribution Center.
We believe this service will offer an efficient and convenient system for members to purchase garments and temple clothing. Please inform the members in your units about this new service.
Sincerely your brethren,
THE PRESIDING BISHOPRIC
/s/ Victor L. Brown
/s/ H. Burke Peterson
/s/ J. Richard Clarke
126. Relief Society Handbook, p. 28; 1983.
SACRED CLOTHING
Making Temple Clothing
The Relief Society General Office distributes two copies of Instructions for Making Temple Clothing to stake Relief Society presidents and to mission presidents. These instructions should be carefully safeguarded. One copy is to be kept on file. The other copy may be loaned to individuals who have received their endowments and who desire to make their own or their family’s temple clothing. Individuals are not authorized to make temple clothing for sale.
Clothing The Dead
Two copies of Instructions for Clothing the Dead are distributed to stake Relief Society presidents and to stake and mission presidents. Ward or stake Relief Society presidents, stake presidents, or bishops may request additional copies of this information from the Relief Society General Office.
Church distribution centers do not carry burial clothing for infants or children. If the need should arise, the local Relief Society could help the family obtain appropriate clothing. The Church has not given regulations for dressing infants, children, or unendowed members for burial.