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Prince’s Research Excerpts: Temples & Mormonism – 1892

Below you will find Prince’s research excerpts titled, “Temples, 1892.” You can view other years here.

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TEMPLES, 1892.

1892:  7 Jan.:  Manner of clothing dead sisters.

“At two o’clock I attended the meeting of my quorum at the President’s office, where all the Presidency were present as well as F. D. Richards, Francis M. Lyman, John W. Taylor and myself; George Gibbs, clerk.  The manner of clothing the dead sisters who have had their endowments, was first considered.  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.  This clothing is as sacred as the ordinances themselves.”  (Abraham H. Cannon diary, 7 Jan., 1892)   

10 Feb.:  Should temple robes on dead be shown publicly?

“I went to the Temple and Brother Blake rectified a few mistakes in my Temple record.  I then had an interview with Pres. Brother McAlister, and asked him the propriety of removing the lid of the coffin containing the corpse of a Latterday Saint in full Temple dress, thus exposing the dress, and all, to the view of a mixed congregation.  He said, he thought it was improper to thus expose the corpse to the gase of a mixed congregation, but thought there was no harm in exposing a corpse in full Temple dress where there were none present but Saints.  Said President George A. Smiths corpse was viewed by the Saints as it lay in the coffin in full dress, with a cloth lay over the brest to cover the marks.”  (Levi Savage diary, 10 Feb., 1892; LC Collection)

15 Feb.:  Is baptism for the dead essential?

“Enquires have been made of us concerning the meaning of the words of Mormon recorded in the 22nd verse of the 8th chapter of Mormoni.  That verse reads as follows:

For behold that all little children are alive in Christ, and also they that are without the law.  For the power of redemption cometh on all they that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing.

We understand that some opponents of baptism for the dead, not of course members of our Church, have quoted this as an evidence that baptism for the dead is unnecessary, and this assertion of theirs has given rise to some discussion among some of the Saints, and they desire that an explanation of the doctrine be set forth.

There are two classes referred to in this verse, namely, little children and they that are without the law.  Upon both of these classes redemption cometh, so far as the consequences of the fall are concerned.  Upon little children because they are not accountable, and upon those that are without the law because they are ignorant.  In the 19th verse of the 8th chapter of Moroni the Prophet Mormon says, ‘Little children cannot repent.’  This being the case, baptism would be of no avail to them.

But the question remains, how about those ‘that are without the law?’

Why cannot they repent?

And why is baptism of no avail to them?

They cannot repent because they are not under condemnation, and the reason they are not under condemnation is, they are ignorant.  And being ignorant of the law, and therefore not under condemnation, the law of baptism does not apply unto them any more than it does to little children.  It requires knowledge of the law to bring men under condemnation.  When they possess that knowledge they become accountable, and are in a condition to repent; and when they repent, or are capable of repentance, they can then be baptized.  

This is the meaning of the Prophet Mormon’s teaching in the verse referred to.  He does not mean that this class will never be under condemnation, that there never will be a time when they cannot repent and never be a time when baptism will be of any avail to them.  But while they remain ignorant of the law, or, to use his own language, while ‘they are without the law,’ they are under no condemnation, and, therefore, cannot repent and be baptized.

This is in precise agreement with all the teachings of the prophets recorded in the Book of Mormon.  King Benjamin, quoting the words of an angel to him,–Mosiah 3rd chapter, 20th and 21st verses–says:

And moreover, I say unto you, that the time shall come, when the knowledge of a Savior shall spread throughout every nation, kindred, tongue and people.

And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.

This is the law as this prophet and king clearly sets it forth.  Men are no longer blameless before God when this knowledge, of which the angel speaks to King Benjamin, comes to them.  ‘None shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.’  The angel in the next verse told King Benjamin that even his own people would be found no more blameless in the sight of God, after he had declared these things unto them, only on the conditions which the angel had declared–‘repentance and faith on the name of the Lord God Omnipotent.’

Now, it is pertinent to ask at this point, if this is the case with men in the flesh, will not the declaration of this law, or the imparting of this knowledge, to men in the spirit world be followed by the same consequences?  It is the making known of the law of the gospel–the conditions of salvation–that brings mankind under condemnation, that requires from them faith and repentance, and that brings to them remission of sins through the ordinance of baptism.

Before the knowledge of a Savior had spread, men were blameless for not obeying His law.  They were not under condemnation.  They did not know the will of God concerning them, and if they broke any of His laws, they did so ignorantly.

Alma, in the 17th verse of his 42nd chapter, asks very pertinently:

Now how could a man repent, except he should sin?  How could he sin if there was no law, how could there be a law, save there was a punishment?

In the 19th, 20th and 21st verses he says:

Now if there was no law given,–if a man murdered he should die, would he be afraid he would die if he should murder?

And also, if there was no law given against sin, men would not be afraid to sin.  

And if there was no law given if men sinned, what could justice do, or mercy either; for they would have no claim upon the creature?

This agrees with what the Apostle Paul says:

‘Where no law is, there is no transgression.’

And, of course, where there is no transgression there is no condemnation.  Again he says:

‘Nay, I had not known sin, but by the law.’

According to the words of Jacob, recorded in II Nephi, 9th chap, verses 25, 26:

Wherefore He has given a law, and where there is no law given, there is no punishment; and where there is no punishment, there is no condemnation; and where there is no condemnation, the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of Him;

For the atonement satisfieth the demands of His justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel.

In the 27th verse he says, ‘But woe unto him that has the law given; yea, that has all the commandments of God.’

The atonement of Jesus brings to pass the deliverance of all those who have died without the law, both those who died before the coming of Jesus, and after His coming.  It is declared by Abinadi that these, ‘not having salvation declared unto them, have a part in the first resurrection, or have eternal life, being redeemed by the Lord.’  He puts little children also in the same class.  These words can be found in the 15th chapter of Mosiah, verses 24, 25.

After examining these passages, let us return to the words of Mormon, as recorded by Moroni, and let us read those words in the light of the sayings of the prophets which we have quoted.  He says, ‘For the power of redemption cometh on all they that have no law.’

Why is that?  Because they are not under condemnation, not having violated any law knowingly; and therefore they cannot repent.  How can a man repent of that which is not sin?  For, as Alma says, ‘how could he sin if there was no law?’  Therefore, until the law is declared, such people are not sinners; and if they cannot repent, of what avail would baptism be?  We would not baptize a man that had not repented.  He must be convicted of sin.  He must see that he must obey the laws of God.  He must know that it is his duty to believe in Jesus, to repent of his sins, and to be baptized in His name.

This is the salvation which Abinadi speaks of.  It was not declared unto those who died in ignorance of the plan of salvation.  But when it was declared unto them, then sin began.  They then needed to repent and to be baptized.”  (George Q. Cannon, JI 27(4):122-123, 15 Feb., 1892)

1 Mar.:  Adoptions. 

“I congratulated Prest W. Woodruff on his reaching the 85 anniversary of his birthday.  He talked with me on Adoptions &c  He wants to go to St George Temple to attend to some adoptions and have his father sealed to the Prophet Joseph Smith.”  (L. John Nuttall diary, 1 Mar., 1892)

1 Mar.:  Woodruff’s vision of keys of Salt Lake Temple.

“Pres. Woodruff made some remarks at the close.  He said it is marvelous how the Lord has preserved his life, he having passed through enough to kill a whole regiment of ordinary men.  Nearly every bone in his body has been broken.  When he was a child he fell into a kettle of scalding water, only his head and feet escaping immersion, and when he was lifted out all his skin fell from his body.  Twice he passed through a water wheel when it was in motion.  But through all his dangers and misfortunes he has been remarkably preserved for some purpose which he was unable to understand.  He hoped to live to dedicate the Temple in this city, for he dreamed on two occasions that he would be given the keys for this edifice by Presidents Young and Taylor who had preceded him.  He believed that he would live to accomplish this labor.”  (Abraham H. Cannon diary, 1 Mar., 1892)  

5 Mar.:  Track record necessary for Temple Recommend.

“At 10 a.m. I was at the Quarterly Conference of this [Salt Lake] Stake of Zion, held in the Assembly Hall.  The time of the forenoon meeting was occupied mostly in the reading of the Fast-day donation reports, and the recommends of brethren to receive the priesthood of an Elder.  One brother was refused his recommend till he had labored in the lesser Priesthood for a time.  Chas. W. Penrose spoke against the system of recommending brethren for the Temple who had never done anything to merit the blessings of the house of God.  He also said we should not ordain men or children to the Priesthood just because they are going to die, when they would not be worthy to receive the Priesthood had they lived.”  (A. H. Cannon diary, 5 Mar., 1892)

12 Mar.:  Sealed to eternal life in Patriarchal Blessing.

“In the evening I went to the farm where Mina had prepared for me a dinner, to which she had invited Patriarch John Smith, for the purpose of giving me a Patriarchal blessing. . . .

This blessing, with the blessings of Abraham, Isaac and Jacob, I seal upon thee in the name of Jesus Christ, and seal thee up unto eternal life, to come forth in the morning of the first resurrection a savior in thy father’s house, even so, amen.”

(A. H. Cannon diary, 12 Mar., 1892)

“Claude Quayle Cannon’s blessing: . . .

This blessing I seal upon thee in the name of Jesus Christ, and I seal thee up unto eternal life to come forth in the morning of the first resurrection, even so, amen.”

(A. H. Cannon diary, 12 Mar., 1892)

16 Mar.:  Woodruff’s recollections:  Temple Lot Case.

“Q:  To refresh your recollection, I read paragraph 37 page 433 of Exhibit A, as follows:  ‘And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which ye have built unto my name?’

A:  Well, that is all right.  Yes, sir, I say these washings were acceptable unto the Lord.  We think so.  We think they were performed in a house built unto the Lord.

The Masonic Temple was not a house built unto the Lord.  I do not say there were any washings in the Masonic Temple.  There were certain ordinances performed there at the start, because there was no temple built at that time.  It was just as it was in this city, for there were a great many ordinances performed there at that timte the same as there has been here, because there was not a temple built at the time and they were performed outside of a temple for that reason.

Q:  Now do you claim that these washings and anointings performed there under those circumstances were the washings and anointings referred to in paragraph 37 that I have just read?  I will read paragraph 39 on page 434 of Exhibit A again.  It was read to you the other day on your direct examination, and I will call your attention to it again.  It is as follows:  ‘Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein ye receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinances of my holy house, which my people are always commanded to build unto my holy name.’

Now I will ask you again if you claim that the washings and anointings performed under the circumstances you have just stated are the washings and anointings referred to in the paragraph I have just read?

A:  Yes, sir, I so understand it.

Q:  Do you say that the ordinances that were performed there were the ordinances referred to in that paragraph on washings and anointings?

A:  A portion of them were.  We have always had permission.

Q:  Did you not state in your examination in chief that those were the identical anointings that you received there?  Did you not state to Mr. Hall when he was examining you that the anointings and washings referred to in paragraph 39 of this revelation which I have read from Exhibit A, were the washings and anointings you received at Nauvoo?

A:  Well, it is as I said.  There are different washings performed in these ordinances and some of them were performed there.

Q:  Well, do you say that the ordinances of washing and anointing that were performed there were the ones referred to in this section or paragraph?

A:  Some of them might be.

Q:  I will read you paragraph 40 of this same revelation, page 434, of Exhibit A:  ‘And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein unto my people.’

Now do you claim that the ordinances referred to in the preceding paragraph were being performed there before there was any house erected unto the Lord?

A:  I will say they were being performed before we had any house.  When there was no house erected for that purpose, there were buildings or rooms taken and dedicated to the Lord for the performance of these ordinances.

Q:  But the revelation says the house must be built in which the Lord will reveal his ordinances?

A:  Yes, sir.

Q:  Now were they revealed and administered outside of that house?

A:  Those ordinances were revealed at Kirtland,–the ordinances of the church were revealed at Kirtland and made manifest to the church there, but then they were in a different form perhaps.

Q:  What ordinances were revealed at Kirtland, and what revelation will I find it in?

A:  I don’t recollect what particular part of the book it is in, but it was given in 1836.

Q:  That was the ordinance on washing of feet and that alone, was it not? 

A:  Yes, sir, that is the one I have special reference to, but there were others besides that too.

Q:  Now, sir, do you not know in that revelation of 1836 there was no ordinance except that of washing of feet revealed?

A:  Yes, sir, that was all.

Q:  And those were the ordinances that were performed in the Temple at Kirtland,–washing of feet and anointing with oil?

A:  Yes, sir, those were the ones.  These are not the ordinances that are taught in this revelation of January 9, 1841.  I say those ordinances or endowments were given and taught at Kirtland.  These ordinances were adopted or performed in reference to washing the feet.  That is an endowment ordinance; yes, sir, it is.  I do not think these are the endowment ordinances referred to in section 39, Defendant’s Exhibit A.

Q:  Then why do you say that the ordinances of washing and anointing and baptisms for the dead, that were referred to here in 1841 were revealed and practiced at Kirtland?

A:  I did not say that.  I said there were ordinances revealed at Kirtland.

Q:  These were not revealed though?

A:  Yes, sir–no, sir, they were not practiced.  They were not known to the church prior to the giving of the revelation of 1841.  They were not known to the church before the time they were revealed and they were revealed in 1841.  That revelation was given before the temple was built.

Q:  Does not this revelation say that they were to be revealed in a house built unto the name of the Lord,–that ‘these ordinances might be revealed, which had been hid since before the world was’?  

A:  I don’t know about that.

Q:  Read paragraph forty of that same section and see if that is not so.

A:  ‘Therefore, verily I say unto you, that your anointings, and your washings, {I am reading the one before it too,} your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein ye receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinances of my holy house, which my people are always commanded to build unto my holy name.  And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein unto my people.’

Q:  What do you say to that?

A:  Yes, sir, that is it.

Q:  Now were these ordinances revealed in 1841 before that temple was built.

A:  I don’t know that I can say positively about that.  I will say this, that Joseph Smith was killed before the temple was completed, and this revelation was given by Joseph Smith before his death.  Now there are two facts about which there can be no manner of dispute or question.  The revelation was given before Joseph Smith’s death and the ordinances were practiced before his death in precisely the same manner as they have been administered since his death.

Q:  Where is the revelation revealing the ordinance of anointing, washing, and baptism for the dead as spoken of in paragraph 39, on page 434 of Exhibit A in the revelation of 1841?

A:  There is no revelation in existence or in print that gives those ordinances to the public that I know of.

Q:  There is no revelation in existence or in print that you know of that gives these revelations to the public?

A:  No, sir, not that I am aware of.  These ordinances that were used in connection with the conferring of endowments were given by instruction, that is, not public to the world; in other words, as the ordinances are administered, the manner and form of doing it is not made public to the world.  They were not presented to the church for its acceptance as a body or as a church,–I say I think they were not.  In my direct examination the other day, by Mr. Hall, I was asked to read section 44, paragraph eighty-three of the 1835 edition of the Book of Doctrine and Covenants for the purpose of showing that certain things therein mentioned were to be shown or given to the world.  Yes, sir, I recollect that.

Q:  I will ask you now if the things that were spoken of in that revelation were not to be revealed to the church?

A:  They were taught to the church; that is, they were taught to individuals in the church as they received these ordinances.  When they came to receive ordinances, they were taught certain things and these were among the ones so taught.

Q:  Were they not presented to the church for its acceptance as a body or as a church?

A:  No, sir.

Q:  They were not?

A:  I think not.

Q:  Do you say they were not?

A:  I say I think they were not.

Q:  Mr. Woodruff, don’t you know that at a general conference of the church in Kirtland in 1835 that that very revelation was presented to the church and passed every quorum in the church and was then presented to the body of the church in conference assembled and was accepted by the church after a vote was taken thereon?

A:  The principles were known there at that time and were accepted by the church.  Those revelations on the endowments or ordinances were accepted there at that time, but there was nothing said about baptism, and I do not think any of the endowments were given there at that time.  I do not know that the things spoken of in the revelation of 1835 referred to anointings, washings, and baptisms that were referred to in the revelation of 1841.  After reading the paragraph, I don’t know that I can say that it refers to the anointings, washings, and baptisms referred to in the revelation of 1841.  There is nothing in the paragraph that I have read that refers to washings, anointings, or baptisms.  There is nothing said about that at all.”  (Wilford Woodruff, “Temple Lot Case,” pp. 299-302) 

6 Apr.:  Hosannah Shout at laying of capstone.

“The Meeting was Addressed by G Q Cannon & Lorenzo Snow.  The Latter instructed the Congregation in the Ceremony of the shout of Hosannah which was repeated several times.  The following is taken from the Salt Lake Herald. . . .

President Lorenzo Snow then arose and preaching to the front of the platform ans waving a large silk hankerchief was Joined by the multitude in shouting Hosann[a], Hosanna, Hosanna To God and the Lamb Amen Amen and Amen.  This repeated three times.  This was performed by some 40,00[0] persons with the waving of the white Handkerchefs.  This was the most impressive scene of the day.”

(Wilford Woodruff diary, 6 Apr., 1892)

“The prayer was then offered by Jos. F. Smith, and then the cap-stone of the structure was laid by Pres. Woodruff touching the electric button by means of which the stone was dropped into its place.  Under the direction of the President of the Apostles, Lorenzo Snow, the assembled multitude, numbering perhaps 40,000, shouted ‘Hosanna, Hosanna, Hosanna to God and the Lamb, Amen, Amen, Amen.’  This was done three times, each shout being accompanied by a waving of handkerchiefs, except when the names of God and the Lamb were uttered.”  (A. H. Cannon diary, 6 Apr., 1892)

“Lower part of the building was reserved for members of the Priesthood. . . . The congregation were rehearsed in repeating the sacred shout by Pres. Lorenzo Snow.  The words are as follows: Hosanna!  Hosanna!  Hosanna!  To God and the Lamb.  Amen!  Amen! and Amen!”  (Rudger Clawson diary, 6 Apr., 1892)

7 Apr.:  Manifesto necessary to allow temple work.

“[Meeting of presidents of stakes and counselors, high counselors, bishops and counselors; Wilford Woodruff speaking] . . . referred to the manifesto and said it was a painful thing to many of the saints, but the hand of the Lord was in it. . . . I could see that every [one] of our temples would have been sacrificed every ordinance would have been stopped and we would have gone into captivity.  Nevertheless, I should have stood by and witnessed all this had it not been for the inspiration of God resting upon me and dictating the manifesto.”  (Rudger Clawson diary, 7 Apr., 1892)

15 Apr.:  The Salt Lake Temple.

“No Latter-day Saint who was present at the services attending the laying of the capstone of the Temple, on the 6th of April, 1892, can have been impressed with other than the most solemn and pleasurable emotions.  There is something about a building of this character that in itself appeals most strongly to the feelings of every member of the Church.  And when the grandeur and beauty of the present Temple, and the vicissitudes that have occurred since the laying of the foundations stones are taken into consideration, sentiments of praise and gratitude from the profoundest depths of the heart spring up with exultant force and demand joyous expression.  I do not thing that even the youngest child who was present and able to understand the imposing ceremonies on the occasion–and I am sure that no adult who witnessed and took part in them–will ever forget the scene which brought such high pleasure and such complete satisfaction to the Latter-day Saints. . . .

To the Saints there is glorious significance in the event which indicates the near completion of another house dedicated to the most high God.  Even to the unbelieving world there must have been something solemnly impressive in the united shout from thirty thousand throats:  ‘Hosannah! Hosannah! Hosannah, to 

God and the Lamb! Amen! Amen! Amen!'”  (George Q. Cannon, JI 27(8):242, 244, 15 Apr., 1892)

19 Apr.:  2nd anointings.

“Had a talk with Pres. W. Woodruff about Sister Barratts Temple work asked him for her to recive her 2nd anointings.  He asked me who to I told him Pres John Taylor.  he then asked me who would represent Prt Taylor, I told him that I intended to do so.  he said that was all right & signed recommends for sister B. & myself.”  (L. John Nuttall diary, 19 Apr., 1892)

1 May:  Procedural questions concerning sealings.

“We are asked if the firstborn son of a family should die before his parents were sealed over the altar, would he not stand in his place in the resurrection as the firstborn, if the sealing ordinances by which children are sealed to parents were attended to after his death?

The deceased firstborn son, when sealed to his parents by the ordinance which God has given, would stand in his father’s family as the firstborn.

The same correspondent asks another question to this effect:  Is it necessary that a husband and wife sealed by President Young in his office before they had their endowments be afterwards sealed over the altar?

There is no doubt that the sealing ordinance when pronounced by the man having the authority is binding, and all the promises, if the conditions are observed, will be fulfilled.  But for reasons which need not be explained here, it would be better in such cases for the sealing to be performed again when the opportunity offers to have it done over the altar.”  (George Q. Cannon, JI 27(9):288, 1 May, 1892)

8 May:  Rebaptism, sealing in temple for time.

“After supper at Pres. Cluff’s he asked me regarding the case of a young girl who had married a man in the Temple, and after her husband’s death had married and lived with another young man who had not had his endowments.  I advised that she be rebaptized with her husband, and that they then go to the Temple and be sealed at least for time.”  (A. H. Cannon diary, 8 May, 1892)

1 Jun.:  Reminiscences of Nauvoo endowment.

“Once when speaking in one of our general fast meetings, he [Joseph Smith] said that we did not know how to pray to have our prayers answered.  But when I and my husband had our endowments in February, 1844, Joseph Smith presideing, he taught us the order of prayer.

I was present when William Law, Joseph Smith’s counselor, was dropped from that quorum [Nauvoo Holy Order] by each one present voting yes or no in his turn.  He was the first member that was dropped who had received his endowments.  One member hesitated to vote, which called forth earnest remarks from the Prophet Joseph.  He showed clearly that it would be doing a serious wrong to retain him longer.  After his explanation the vote was unanimous.”  (Bathsheba W. Smith, JI 27(11):345, 1 Jun., 1892)

13 Jun.:  Temples would have closed w/o Manifesto.

“[Wilford Woodruff] Said he saw beforehan our Temples closed and desecrated and much tribulation for the people if the Manifesto had not been issued.”  (Charles L. Walker diary, 13 Jun., 1892)

1 Jul.:  Reminiscences of Nauvoo endowment.

“I received my endowments by the directions of the Prophet Joseph, his wife Emma officiating in my case, and in his instructions to me at that time he said:

‘This will bring you out of darkness into marvelous light.'”  (Mercy R. Thompson, JI 27(13):400, 1 Jul., 1892)

1 Aug.:  Reminiscences of initiation of baptism for dead.

“I was present when he [Joseph Smith] preached the first sermon on baptism for the dead.  I remember my father said it was astonishing to him to think he had read the Bible all his life and he had never looked at it in that light before.  I was present at the first baptism for the dead.”  (William M. Allred, JI 27(15):472, 1 Aug., 1892) 

4 Aug.:  Plans for dedication of SL Temple.

“Attending meetings [with the Twelve and 1st Pres.].  Subject Temple dedication.  With the rest of the apostles, I thought it would be best to have the dedication in the Temple.  I suggested that invitations be sent out to each ward and the president advised as to how many desire to come and then allow a margin of 20% for such as may come not expecting to go also that the sections be mixed so that not one section of country attend at a time.  I thought two days would suffice for all outside of Salt Lake.”  (Anthon H. Lund diary, 4 Aug., 1892)

5 Aug.:  Manifestations to occur in SL Temple dedication.

“[Meeting of high council, Lorenzo Snow speaking] It was decided to dedicate the Salt Lake Temple Apr. 6, 1893; that all saints who were worthy would be permitted to witness the dedication; that the saints have a right to expect great manifestations of the power and glory of God.”  (Rudger Clawson diary, 5 Aug., 1892)

28 Sep.:  Temple marriage ceremony.

“I then went to Bro. [Marriner W.] Merrill’s room where he gave me the marriage service to study so that I could perform the same, it being to officiate in the case of Amelia and her husband that I came to Logan.  After having dinner I went to the sealing room and sealed for time and eternity, fourteen couples in addition to Wm. H. Chamberlain, Jr., and my sister Amelia.  In their case I laid my hands upon their heads, as Father had suggested I should do, but in the case of the others I merely repeated the ceremony.  It is as follows:  The hands are clasped in the Patriarchal grip, while the parties are kneeling at the altar). [sic]  ‘Bro. Wm. H. Chamberlain, Jr., you take Sister Amelia Telle Cannon by the right hand and receive her unto yourself to be your lawful and wedded wife for time and for all eternity, with a covenant and promise that you will observe and keep all the laws, rites and ordinances pertaining to this Holy Order of Matrimony in the new and the Everlasting Covenant, and this you do in the presence of God, angels and these witnesses of your own free will and choice?’ –(Answer, ‘Yes’)–Sister Amelia Telle Cannon, you take Bro. Wm. Henry Chamberlain, Jr., by the right hand and give yourself to him to be his lawful and wedded wife, and for him to be your lawful and wedded husband, for time and for all eternity, with a covenant and promise that you will observe and keep all the laws, rites and ordinances pertaining to this holy order of Matrimony in the new and the everlasting covenant; and this you do in the presence of God, angels and of these witnesses of your own free will and choice?’  (Answer, ‘Yes’)–By virtue of the Holy Priesthood and the authority vested in me I pronounce you Wm. Henry Chamberlain, Jr., and Amelia Telle Cannon legally and lawfully husband and wife for time and for all aternity, and I seal upon you the blessings of the holy resurrection with power to come forth in the morning of the first resurrection clothed with glory, immortality and eternal lives, and seal upon you the blessings of kingdoms, thrones, principalities, powers, dominions and exaltations, with all the blessings of Abraham, Isaac and Jacob (and say unto you, be fruitful and multiply and replenish the earth, that you may have joy and rejoicing in the day of the Lord Jesus Christ) (all these blessings) together with all the blessings appertaining unto the New and Everlasting Covenant, I seal upon you by virtue of the Holy Priesthood, through your faithfulness, in the name of the Father, and of the Son, and of the Holy Ghost, Amen.’  The parties then kiss each other, which ends the ceremony.”  (Abraham H. Cannon diary, 28 Sep., 1892)

16 Oct.:  Ceremonies have not been altered.

“Took Breakfast at the House & drove to through Leeds to Harrisburg to dinner then to St George before night Stopped at Edwards About town chatting & handshaking Everyone knows me Many of the younger faces have grown out of my knowledge I have been away for nine years but all seem pleased to see me & make me welcome and all invite me to come back & live.

For a few days looking around town then commenced work in the Temple Wife has found a list of names to work for & I am assisting her I find the ceremonies the same as ever & am informed that the ceremonies as revised & corrected are used in Logan & Manti have not been altered one whit but word for word & the same will be used in the Salt Lake.”  (Diary of Lorenzo Brown; Mor/m270.1/B8142, p. 410; October 16, 1892.)

23 Oct.:  Manifestations to accompany SL Temple.

“[Box Elder Stake conference, Lorenzo Snow speaking] . . . spoke of the great sacrifice made by the saints in the issuance of the manifesto relinquishing the practice of plural marriage.  He felt that the Lord had accepted it, and would bless the people.  It was one of the greatest sacrifices made by any people since the days of Enoch.  Upon this and other accounts he was of opinion the Lord would grant some interesting manifestations in the Salt Lake Temple.”  (Rudger Clawson diary, 23 Oct., 1892)

1 Nov.:  Ineffectual baptism for health.

“A little over six months ago he [David Hoagland Cannon] was called to perform a mission in Switzerland and Germany, and in the latter part of April he started upon the journey.  His every expression from the time he received the appointment until the day of his departure from home was one of pleasure at being couted worthy to go forth and bear his testimony to the truth of the gospel.  Even at that time his health was not good, but he requested baptism for his health, and seemed to have faith that this ordinance, accompanied by the blessings of his father which followed, would restore him to his wonted health and vigor.  Indeed, he wrote several times after reaching his field of labor that his health had improved; but in every communication it was apparent that he was extremely anxious to acquire the language of the people among whom he was sent to labor, and was not sparing of time or pains to thoroughly master it.”  [He died shortly thereafter.]  (George Q. Cannon, “Death of David Hoagland Cannon,” JI 27(21):666, 1 Nov., 1892)

30 Dec.:  Some present would go to Jackson County.

“[Social gathering in the new Three Mile Creek meeting house.  President Lorenzo Snow speaking] . . . dwelt briefly upon the second coming of the Savior, and said among other things that there were those in the audience who would live to go back to Jackson County, to assist in the building of the temple there, and would behold the Son of Man in that sacred building.  ‘Mark what I say for it will come to pass.'”  (Rudger Clawson diary, 30 Dec., 1892)

Vision of Michael in white clothing.

“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.”  (“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.])