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Prince’s Research Excerpts: Temples & Mormonism – 1922

Below you will find Prince’s research excerpts titled, “Temples, 1922.” You can view other years here.

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TEMPLES, 1922.

1922:  28 Jan.:  Ballard on Mormonism and Masonry.

“I would like to say a word or two on that subject [Mormonism and Masonry], because while serving as a missionary in the State of Illinois, I spent some time investigating the matter.

WHY DID THE MORMON PROPHET BECOME A MASON?  I can’t tell you all the reasons but my own conclusion was that he needed friends.  Every man’s hand was against him.  He discovered among those men a very high class of men, as there are today, and that their principles, so far as he could learn, were very good.  He wanted their friendship and undoubtedly they did lend him assistance, for on more than one occasion they rescued him from the hands of the mobs.  But why was it, when Mormon Masonic Lodges grew to five in number, that they were expelled from Masonry?  The real reason was that the Mormon Lodges had grown so fast that they were dangerously near having control of the Grand Lodge in the State of Illinois.  In order to curtail their power in the State the Mormons were expelled.  I have that on the authority of their own historian.  I also have on the authority of their historian the statement that Joseph Smith became a Mason on the 15th day of March, 1842.  Now bear that in mind and let me cite you some facts.  We will find on January 6, 1842, in Joseph Smith’s diary, he expresses himself in his New Year’s thoughts and rejoices in the fact that those things which are sacred and holy, that had been hidden for many ages, were given again to men on the earth.  He distinctly refers to the sacred ceremonies that finally were had in the Temples of the Lord.  He knew all about it, when on the 6th day of January, 1842, he wrote that article.

Now, in the Doctrine and Covenants, Section 124, verses 39 to 142, you will find the evidence that Joseph Smith was possessed of knowledge concerning these matters at that date.  Section 124 was given on the 19th day of January, 1841, more than a year before Jospeh Smith became a Mason.  You will find it in paragraph 38.

This was a year before Joseph Smith became a Mason.  He knew all about these matters at that date, and now you will find that the corner stone of the Nauvoo Temple was laid on the 6th day of April, 1841, and the plan for the building of that Temple and its appointments were all given by the Prophet and fitted and suited for the work that was established in that house, a year or more before Joseph Smith became a Mason.  You will find in the History of the Church that Joseph Smith published a book of Abraham (being in part, the Pearl of Great Price), in the ‘Times and Seasons’ of March 1st, 1841.  By reference to the footnote, wherein he is explaining certain characters in hieroglyphics in the book, he states that certain things cannot be explained there, that they are only to be had in the Temples of the Lord.  He wrote that and it was published before he became a Mason.

I have brought this evidence to your attention to prove conclusively that long before Joseph Smith became a Mason he was in possession of all the knowledge, keys, powers, and authorities pertaining to Mormon Temple Ceremonies; and yet it is alleged that there is a striking resemblance between Mormon Temple Ceremonies and Masonry.  Well, I would be very much disappointed if they were not somewhat alike.  Why?  Because Masonry purports to have come from Solomon’s Temple.  I remember delivering an address in the Mason’s Hall in North Yakihama, and when I was going through one room the man ushering me through said: ‘I guess you’ll recognize this.’  I did recognize it; for it was a reproduction of an inner court of Solomon’s Temple, said to be one-fourth the size of the original, and it cost $30,000.00.  Then he told me how Masonry had come from that Temple.  If that is true according to their tradition, then there ought to be a similarity.  But while Masonry has come down traditionally, our Masonic Brethren have forgotten that in ancient days no man was permitted to be in possession of those sacred things unless he was a bearer of the Holy Priesthood, a thing which men have long since forgotten and lost.  They may have lost many other things beside the authority that men anciently enjoyed, who were in possession of these sacred things.

But Mormon Temple Ceremonies have not come traditionally to us; they were given by men who were past masters, and who not only knew, as Elijah knew, but also held the keys, the authority, and the power.  So Masonry is an apostasy from that ancient early order, just as Christianity, so-called, is an apostasy from the true Church of Christ.  They have brought down traditionally many things, but Mormonism has not come traditionally.  It was restored as I have declared in your hearing, by the coming of the Redeemer of the World and other Heavenly Messengers who did converse with men, who did bestow upon them keys, and powers, and authorities to build up and establish the Church of Christ again in the earth.  So our sacred ceremonies in the Temples of God have not come to us traditionally; they came through the visits of those divinely appointed messengers who brought not only a fullness of the Gospel, but the keys, power and authority.

There ought to be a similarity between the two things, and yet we have the truth, thank God for it.

I rejoice, my brethren and sisters, in this testimony.  I rejoice in these facts.  Weighing, therefore, the claims of Joseph Smith, testing them and proving them, I assert that they will stand any kind of investigation, and I sincerely hope and pray that our Father’s children who have not been awakened apparently with an interest and desire to know something about alleged communications from the other world, shall not cease their investigations until they find this glorious message; for Joseph Smith did not receive it for the Latter-day Saints only; it was given for the whole world.  We hold these sacred things in trust for all the world.  God help us to preserve them in purity, appreciate them ourselves, and be willing, when the hour shall come, to step forward for the redemption and salvation of the House of Israel, and all men everywhere, I pray, in the name of Jesus Christ, Amen.”  (Melvin J. Ballard address, 28 Jan., 1922; reported by Frank W. Otterstrom, typescript in LDS Archives; reprinted in Mervin B. Hogan, The Historicity of the Alleged Masonic Influence on Mormonism, n.p., 15 Jan., 1984; pp. 8-11)

30 Jan.:  60 seats added to SLC.

“In January 1922 sixty chairs were added, increasing the capacity of 220 to 280.  ‘I am delighted beyond my powers of expression.'”  (Mouritsen Diss., p. 209; also George F. Richards diary, 30 Jan., 1922)

5 Feb.:  Level of endowment work in SL temple.

“There is a great interest now being taken by faithful Latter-day Saints in Temple work for the dead.  The Salt Lake Temple gaives endowments three days each week for the dead.  They are now putting through five companies in each of the three days about 200 or 250 persons go through each company.  From 1000 to 1300 persons taking endowments in one day.  By far the greater majority of these work for the redemption of the departed.”  (Levi Mathers Savage diary, 3 Feb., 1921; LC Collection)

18 Mar.:  2nd anointings for the dead.

“18 March 1922

Presidents David John Joseph B. Keeler


Dear Brother,–

Referring to yours of the 15th inst. we would say that President Woodruff’s instructions to Stake Presidents on the subject of recommending for second anointing limited them to persons who had gathered with the Church, whether dead or alive, and this was the policy adopted by President Snow, although he may have made exceptions to it. And it is our mind that faithful men who have gathered with the Church, who can be recommended as worthy to receive these higher blessings, but who through death were deprived of them, should receive them by proxy. It would be in order therefore to extend your recommends to Franklin P. Whitmore, deceased, inasmuch as you knew him to be worthy.

Your brethren,

Joseph F. Smith

John R. Winder

First Presidency

P.S. Names of wives of deceased persons recommended for second blessings must be given recommends.”

(Anthon H. Lund name does not appear in this letter since he passed away in 1921, and another counselor had not yet been chosen.)  (Letter from First Presidency, 18 March 1922.  Bergera collection.)

7 Apr.:  Advancement from one kingdom to another.

“There has been a great deal of discussion going on in certain parts, as to whether or not those of the telestial kingdom may advance into the terrestrial, and those of the terrestrial in to the celestial, and whether eventually all men enter into the kingdom where God lives and Christ reigns.  Why should we worry ourselves?  Why should we argue?  Why should we contend?  Why should we discuss a matter of that kind?  When we have come out of the world and have received the gospel in its fulness, we are candidates for celestial glory; nay, we are more than candidates, if we are faithful, for the Lord has given unto us the assurance that through our faithfulness, we shall enter in to the celestial kingdom, and surely, no Latter-day Saint desires a place somewhere else, there to take a chance of some day being forgiven and having the opportunity of advancing and finally reaching the place where the righteous dwell.

Then again, let us keep in mind what the Lord has said; it is unnecessary for us to go outside of that which the Lord has stated in the revelations unto the Church.  He has declared, speaking of those who enter into the telestial kingdom, ‘that where God and Christ dwell, they cannot come, worlds without end.’  Then, why should we bother about it; why should we argue about it; why should we consider these things in such a serious manner?  So far as we are concerned let us live so that we will be assured of our place, and so we will know, through the lives we live, that we shall enter into His presence and dwell with Him, receiving the fulness of the blessings that have been promised.  Who among the Latter-day Saints will be content with anything short of the fulness of salvation which is promised us?  The revelations are clear; the Lord has revealed unto us just what course we should take; He has given us commandments; they are plain; they can be understood.  It does not require an interpreter; he who runs, may read and may understand and get the knowledge which is essential to his salvation.  And then of course it is necessary for us, in our humility, and in the spirit of repentance, to press on and on; keeping the commandments unto the end, for our hope and our goal is eternal life, and that is life in the presence of the Father and of the Son; ‘And this is life eternal,’ said the Lord, ‘that they might know thee the only true God, and Jesus Christ whom thou hast sent.'”  (Joseph Fielding Smith, 7 Apr., 1922; CR Apr., 1922, pp. 61-62)

9 Apr.:  Temples places for spiritual inspiration.

“We have on every hand in this Church many opportunities for gaining the great spiritual knowledge and strength with which we may surround and interpret all the acts of our lives.  Every principle, every part of the organization of this Church, lends itself to the spiritual strengthening and up-building of our lives.

Temple work, for example, gives a wonderful opportunity for keeping alive our spiritual knowledge and strength.  We believe that those who die without the faith, may be served by us, as proxies, in the holy temples; that that these dead, because of our unselfish labors, may be able to secure blessings, somewhat similar to those that we desire for ourselves.  Thus, by serving the dead, we commit ourselves definitely to the great eternal plan of human salvation, which constitutes the spiritual basis of all life.  The past, the present and the future are united by our vicarious acts.  The might perspective of eternity is unraveled before us in the holy temples; we see time from its infinite beginning to its endless end; and the drama of eternal life is unfolded before us.  Then I see more clearly my place amidst the things of the universe, my place among the purposes of God; I am better able to place myself where I belong, and I am better able to value and to weigh, to separate and to organize the common, ordinary duties of my life, so that the little things shall not oppress me or take away my vision of the greater things that God has given us.”  (John A. Widtsoe, 9 Apr., 1922; CR Apr., 1922, pp. 97-98)

Apr.:  Additional chairs, veils added to SLC.

“By April 1922 an additional twenty chairs had been added, raising the capacity to 300.  Eight new veils were also used for the first time in April, which made a total of sixteen.  This doubled the capacity and allowed 300 patrons to be taken through the veil in thirty minutes.”  (Mouritsen Diss., p. 209)

24 May:  Endowment not borrowed from Masonry.

“The statement that the Prophet borrowed the temple idea from some of the several secret societies is the purest rubbish and nonsense.  All that one needs to do is to read Church history and to note the time when the Prophet first mentions the endowment and hints of coming revelations concerning temple work, to make it quite impossible to believe that any secret order suggested the temple endowment as taught by the Prophet Joseph Smith.”  (John A. Widtsoe, address delivered at the Liberty Stake Genealogical Convention, 24 May, 1922; UGHM 13:129-130, Jul., 1922)

29 May:  Weekly evening endowment sessions approved.

“Elder Jos. F. Smith & I met with President Grant & Ivins in further consideration of rules & decisions for guides at the temples and a number of important matters were decided.  Also local temple matters.  The Presidency granted us permission to have a weekly session of endowments in the temple.  We will have one this week June 1st in honor of Pres Brigham Youngs birth and continue them thereafter if the patronage will justify.”  (George Franklin Richards diary, 29 May, 1922)

31 May:  “The ordinances are all being rewritten.”  

“Was in conference with the Presidency for some time on Temple matters.  Completed the rules and decisions for guidance of Temple Presidents and some changes in the ordinances.  This is the fruition of a labor of months as I was able to devote myself to it.  This is one of the accomplishments of my administration as Temple President of which I am greatly thankful and pleased.  These rules and decisions have been gleaned from a number of books, manuscripts and loose sheets and obsolete rulings have been eliminated and new rulings have been made & approved by the First Presidency.  Copies of these decisions will be made and every Temple President will be supplied with a copy.  The ordinances are all being rewritten and a copy will be furnished such temple(s).  This should be the means of getting uniformity in all temples.”  (George Franklin Richards diary, 31 May, 1922) 

1 Jun.:  “Too much time expended.”

“Mother and I attended the night session in the temple. . . . We commenced to take record at 6 p. m.  Started [in] Creation room at 7:50.  Began to go through the veil at 10:20 p.m.  All through the veil at 11:20 p. m.  Everything went off in the finest way possible except that there was too much time expended in getting into the Creation room.  We will have to try to remedy that feature.”  (George Franklin Richards diary, 1 Jun., 1922)   

3 Jun:.  Changes in robes.

“This day I went before the Presidency and presented to them an important change in the endowment ceremony by which the robes should be placed on the left shoulder first and then changed to the right shoulder once only before entering the Terrestrial room.  Also that Aaronic and Melchizedek be used instead of lower order of the Melchizedek and higher order of the Aaronic.  I am to come back with a definite recommend of the Presidency of the Temple.  This is my own suggestion.  Other members not accessible to-day.”  (George Franklin Richards diary, 3 Jun., 1922)

7 Jun.:  Changes in robes.

“I presented the suggestion of change viz the order of robing and in the wording of the ordinances and lecture which were by vote approved.  This order is to place the robe on the left shoulder at that point in the Telestial room where formerly it was placed on the right shoulder, and change it to the right shoulder at that point in the ceremony in the Telestial room where at present it is change on to the left shoulder.  There will be no other changing of the robes.  The ceremonies and lecture will be changed to conform.  Full explanation will be given in Temple Historical Record.  This will clarify some matters which at present are obscure and will shorten the services.”  (George Franklin Richards diary, 7 Jun., 1922)


……. G E O R G E  F .  R I C H A R D S …….

– – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

June 7, 1922- REGARDING THE ROBES OF THE HOLY PRIESTHOOD IN THE ENDOWMENTS CEREMONY: Taken from the minutes of a meeting at the office of the First Presidency. Presidents Grant, Penrose and Ivins being present. I represented having discussed with associates in the temple the advisability of instituting a change in the procedure of placing the Endowment Robes on the individuals receiving endowments the present method being to first place the robe on the right shoulder, subsequently change it to the left shoulder, and later again back to the right shoulder. The proposed change would be to place the robe first on the Left shoulder, and retain it there until after the Second Token of the Aaronic Priesthood has been given, then to change it to the Right shoulder, in conformity with the giving of the Tokens of the Melchizedek Priesthood, thus obviating one of the changes heretofore made, and more effectively indicating transition from the lower to the higher orders of the Priesthood.

After considering carefully the proposed change, the Presidency decided unanimously that from that time on the Robe should first be placed on the Left shoulder, and be changed to the Right shoulder at the time the Endowment candidates are going to enter the Terrestrial World room. The necessary changes in the text, to conform with this decision, are to be made in the new books of rules, etc. that are to be issued to the Temple Presidents. (Announced to Temple workers in meeting held 14 Aug. 1922)”  (Memorandum Entry; President George F. Richards; Salt Lake Temple President; June 7, 1922. The excerpt below is from a 16 page compilation of entries by George F. Richards, President of the Salt Lake Temple. Andy Ehat received the 16 page compilation from the descendants of the family. This typescript is an exact copy of the one which appears in the 16 page compilation.)

26 Jun.:  Temple President’s wife to be matron.

“[George F. Richards] went before the First Presidency to consider a replacement for the temple matron who had been released after long service.  He told the leaders of the Church that he thought it both proper and preferable to have his own wife assist him in his work rather than someone else’s wife.  He, therefore, recommended Alice Richards for the position.  The First Presidency were unanimous and enthusiastic in their response to the recommendation.  They noted that they had already considered the matter and had decided on Alice.  President Grant was greatly moved by this episode and wept when he told Elder Richards of their decision.  Alice Richards was set apart as matron of the Salt Lake Temple on 25 August 1922. . . . Since 1922 it has been standard procedure to have husband and wife serve jointly as temple president and matron.”  (Mouritsen Diss., p. 210; also George F. Richards diary, 26 Jun. and 25 Aug., 1922) 

Jul.:  Qualifications for recommend.

“Genealogical workers should remember these qualifications in encouraging people to do Temple work.  We should be willing to meet the calls of all in authority.  If we go to the Temple, we will covenant to give all if needed to the work of the Lord, and those who are not willing to do this are not worthy to go to the Temple.

Those who will not accept the word of the Lord in regard to the quitting of plural marriage should not be recommended to the Temple.

The Temples are supported mainly by the tithes of the people.  Those who do not pay their tithes should not be recommended to temples to whose support they thus fail to contribute.  Neither should they be ordained to the priesthood.

The Word of Wisdom has been with us for a long time but I don’t know that we keep it any better now than in the past.  Leniency has been extended to the aged who have used these things all their lives and the young people seem to have taken advantage of it.  But in the day of the Prophet Joseph Smith and again in our day it has been decided that those who would not refrain from tobacco and liquor should not hold the Priesthood and consequently cannot go to the Temple.

If the name of Deity is too sacred to be frequently used in speaking of the Priesthood, how about those who use it heedlessly or profanely in everyday conversation.  Such should not be recommended to the Temple or ordained to the Priesthood.

There is enough in the Gospel for all of us, and there is not need of secret organizations.  Our energies should be directed by the Church and our time and allegiance should not be divided among clubs, lodges, etc.  Persons having such affiliations should not be ordained to the Priesthood or recommended to the Temple, until they withdraw from such organizations and repent.”  (George F. Richards, “Qualifications for Temple Workers,” UGHM 13:118, July, 1922)

18 Jul.:  David H. Cannon to George F. Richards.

“I have thot a good deal about our conversation in the St. George Temple in the 4th inst. and there are some things which have come to my mind that I don’t think I called your attention to on that occasion.

Soon after the dedication of the St. George Temple Prest. Brigham Young and Apostles Wilford Woodruff and Erastus Snow called some of the leading brethren of this part of the country and administered to us what was said to be the endowment as administered in the Kirtland Temple.  At the same time Prest. Young explained to us that after their arrival in Nauvoo the Lord revealed to the Prophet Joseph Smith in a meeting held in the Prophet’s brick store, the present endowment as subsequently administered in the Nauvoo Temple and other places where endowments were given until the completion of the St. George Temple.

That at that time it was thot that the endowment was to be administered in two degrees, the first degree to include the Aaronic Priesthood only and that when the second token of the Aaronic Priesthood was given the robe would be on the right shoulder and that when the applicant had received the higher or Melkesedic Priesthood the robe would be on the left shoulder.

Sometime after this meeting and during the month of March Elders Wilford Woodruff and Brigham Young J.R. were appointed by Prest. Brigham Young to write the ceremonies of the endowment in their entirety.

On the 11th of January 1877, Prest. Young annoinced in the Temple in the presence of the company who receiving endowments that this was the first time that the endowments had been administered for the dead (of which there was any record) in this dispensation.  Later at a council meeting held in the Temple when Prest. Young was present Apostle Erastus Snow asked the question how it was that the endowment was not administered by degrees as contemplated and Prest. Young answered that it might be at some time in the future.

Since we were together in the St. George Temple on July 4th, 1922 I have spent considerable time in trying to find minutes of the two meetings to which I made reference but without success.  I can’t call to mind at the present time any person living who was present at either of these meetings so that I am giving you what was said according to my recollection and while I may not use the exact phrasiology I give it to you as my mind serves me and with this in view I can see how it is possible that the robe was placed on the right sholder before ascending to the Terrestrial room to commence service under the Melkesedic Preisthood.  

I have thot much upon this subject since we were together and I thot better that I submit them to you as I believe that I am the only man living today who was present during the winter of ’77 until the 16th of April where Prest. Young spent most of his time giving instructions to the elders on this important subject.

I don’t know if I relate it to you a circumstance that occurred in the Logan Temple in June 1884 when parties who came from Bear Lake to do work in the Temple, a woman among these people had been married previous to leaving Salt Lake City for Carson Valley in the spring of 1856, her husband subsequently went over the mountains into California where his remains were found a few days after just above Plaserville badly mutilated by the hogs who were very numerous around the mining camps at that time.  She had 4 children to this man, she subsequently married again and had 4 children by the second marriage.  She had come to the Temple for the purpose of being sealed to the second husband for time and eternity and having the 8 children adopted to them, the relatives of the first husband were opposed to this and came to the temple in force to see that justice was done their kinsman.  Prest. John Taylor called a High Council to try the case.  It was shown by the evidence that the first husband’s death had occurred through fowl play, that the coroners jury had found that a bullet had penetrated one of the ribs, further evidence established the fact that the young man had been an exampilary Latter-Day Saint and that the children could not be taken out of their leaniage except for cause, that the 4 children born before the first husband’s death and the 4 that were born to the second marriage, as the second man knew he was marrying into another man’s wife.  The 8 children were to go to the first husband and that if she wanted to be sealed to the second husband for eternity she could do so and any children that comes to them after this such sealing she could belong to her and her second husband.  As I remember the pill was too large for her to swallow and she was not sealed to her second husband.

From that time until the present children are not taken out of their leaniage of their progenitors, in the St. George Temple, without just cause.

I felt impressed to write you as above indicated as a friendly communication and not an attempt to direct anything that the leaders of this Church have in view.  With kind personal regards, your brother in the gospel.  (David H. Cannon, President, St. George Temple, to George F. Richards, President, Salt Lake Temple, 18 July, 1922.  Bergera notes)

21 Jul.: Committee appointed.

“The same brethren (First Presidency and nine Apostles) met in the temple to-day and were in session from 10 a. m. to 5 p. m. considering endowment ceremonies &c., and at close a committee consisting of Elders McKay, J. F. Smith, S. L. Richards, J. A. Widtsoe & myself was appointed to proof read the temple ordinances and rules, and decisions, correcting same in punctuation, capitalization, grammar, &c.”  (George Franklin Richards diary, 21 Jul., 1922)

30 Aug.:  “Instructions to Temple Workers.”

“Temple workers should be recommended the same as other people, and their recommends should be renewed every six months. . . .

Workers may wear their shoes into the Temple but they should be kept polished and clean from dust and mud.  In the ante-room to the Annex will be found materials which may be used for this purpose when necessary.

Those who come to the Temple for ordinance work should remove their shoes from their feet before entering the Temple.  A checking room has been provided where, without charge, shoes, wraps, and valuables should be checked to avoid losses through mistake or otherwise. . . .

Brethren and sisters who have been set apart as regular temple workers may have access, while in the temple, to the books containing the ceremonies, but neither the books nor a transcript there from should be taken away from the Temple.”  (George F. Richards, “Instructions to Temple Workers,” completed 30 Aug., 1922, “Approved by the First Presidency, Oct. 26, 1922)

31 Aug.:  “Instructions to Temple Workers” submitted. 

“Attended the regular weekly Council of the Twelve and Presidency where the Temple ordinances and rulings were considered as a final consideration and the books were put into the hands of Bro. D. M. McAllister to be written up for all the temples.  This is a great relief to me.  I have been engaged on this work for months.”  (George F. Richards diary, 31 Aug., 1922)

8 Sep.:  Pattern for temple baptismal fonts.

“In 1922, for example, members of the First Presidency met with him [George F. Richards] in order to examine the baptismal font in the Salt Lake Temple.  The Arizona Temple was under construction and the leaders of the Church were seeking to determine whether or not changes should be made in the font design of the new temple.  After examining the temple font they decided that the Salt Lake Temple should be considered the ‘authoritative pattern.'”  (Mouritsen Diss., p. 207; also George F. Richards diary, 8 Sep., 1922)

22 Sep.:  Work for all immediate ancestors but murderers.

“That limitation given to Latter-day Saints at that time was, baptism for their dead whom they believed would have received the Gospel.  That is all.  And no others.  Now since we are not prepared to pass judgment on our dead ancestors whom we did not know, the church has gone further and has permitted members of the church to do the work for all their immediate ancestors except they are murderers.  There can be no work done for those who have committed murder.  kWe are to do the work for our dead, whether we know they will receive it or not.”  (Melvin J. Ballard, “The Three Degrees of Glory,” 22 Sep., 1922) 

11 Oct.:  Old-style garment design.

“Although there was opposition to such changes among some Latter-day Saints, Elder Richards had learned some months earlier that such changes were both appropriate and normal.  Some older members of the Church informed him that Emma Smith and Eliza R. Snow made the original temple clothing for the Prophet Joseph Smith.  The reason they used strings on the garment was simply because they were too poor to buy buttons.  It was not necessarily God’s will that strings be used instead of buttons.  The old-style collar was included because the seamstresses did not know how to finish the top of the garment and decided to do it with a collar.”  (Mouritsen Diss., pp. 211-212; also George F. Richards diary, 11 Oct., 1922)

26 Oct.:  Instructions to temple workers.

“Cleanliness is next to Godliness and in the House of the Lord that principle must be strictly observed. This applies alike to both person and apparel.

Workers may wear their shoes into the Temple but they should be kept polished and clean from dust and mud. In the ante-room to the Annex will be found materials which may be used for this purpose when necessary.

Those who come to the Temple for ordinance work should remove their shoes from their feet before entering the Temple.  A checking room has been provided where, without charge, shoes, wraps, and valuables should be checked to avoid losses through mistake or otherwise.

People coming to the Temple to witness sealings should be ushered into the reception room next to the sealing room where they may be comfortable while waiting. They should not enter the celestial room, except where it becomes necessary in order to sign their names as witnesses.

Persons going through for Endowments may wear white house-slippers instead of moccasins when desired, but where this is done, the slippers should be kept clean the same as the other part of the Temple clothing. Where moccasins are used, white house-slippers may be used over the moccasins if desired. * * *

Hats must not be worn in the Temple. Men should remove their hats before entering the Annex. We would be pleased if the sisters would observe the same rule.”  (George F. Richards Journal; CHO/MS/f/600/#4; President, Salt Lake Temple, “Instructions to Temple Workers”; October 26, 1922.)

27 Oct.:  2nd evening endowment session in SLC.

(George F. Richards diary, 27 Oct., 1922)

29 Oct.:  Indian hears of baptism for dead before baptism.

“I remember Brother Galbraith, one of our Indian brethren, saying the reason why he joined the Church was because of attending the services at the laying of the corner stone of our Temple.  He said that when he was there he felt as if he was associating with his relatives on the Indian side of his family, those who had died many years ago.  One Sunday he came to Cardston and attended Sunday School.  After the close of the school he said he had been waiting for me.  I told him why.  I said, ‘You want to be baptized.’  I felt that was what he wanted.  He told me of a dream he had experienced.  In the dream he saw a number of his dead relatives, among them an uncle who had been dead for twenty years.  This uncle hold Brother Galbraith that he should do a work for them that they could not do for themselves.  Brother Galbraith answered, ‘What can I do for you?  I am alive, and you have been dead a long time.’  The uncle told him to go to the Elders of the Church and apply for baptism, for that would give him entrance into the Church, after which he would be able to perform the vicarious work for the dead.

We baptized Brother Galbraith one Sunday in Lee’s Creek, with three hundred people standing on the banks to witness it.  He said he had promised his wife, who had been a Church member all her life, that he would join the Church when the right spirit came to him.  This did not come to him until he saw the spirit of the dead, and he received a testimony that his departed ancestors were alive in the spirit world and awaiting some work to be done for them.”  (Edward J. Wood, President of the Alberta Stake, Canadian Genealogical Convention, held at Magrath, Alberta, Canada, 29 Oct., 1922; UGHM 14:25, Jan., 1923)

15 Dec.:  Curtailment of baptisms for health in temple.

“We feel constrained to call you attention to the custom prevailing to some extent in our temples of baptism for health, and to remind you that baptism for health is not part of our temple work, and therefore to permit it to become a practice would be an innovation detrimental to temple work, and a departure as well from the provision instituted of the Lord for the care and healing of the sick of His church.  And in this connection we desire to say that the practice of Church members going to Temples to be administered to is a departure from the way instituted of the Lord, and we are desirous that these things should be corrected and receive attention of the proper authorities in the branches, Wards, and Stakes of the Church where they belong, and it will be for you to so inform your temple workers and those who may come to you from time to time for baptisms for health and to be administered to.”  (First Presidency to Presidents of Temples, 15 Dec., 1922, as cited in Anthony W. Ivins to Frank Y. Taylor and Counselors, 18 Jan., 1923, Circular Letters, First Presidency)