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TEMPLES, 1976.
1976: 27 Feb.: Appropriate dress for the temple.
“Brethren and sisters visiting the temple should be clean and appropriately dressed to enter the House of the Lord.
Brethren should not wear soiled work clothes. Sisters should wear stockings and choes but should not wear slacks or miniskirts or other immodest dress. Hats and head scarves should be removed at the temple entrance. Hairdo, nail polish, and makeup should be conservative; loud colors are out of place in the temple. Earrings and hair clips or combs, if worn, should be small and inconspicuous.
When participating in temple ordinances, brethren and sisters should wear clean garments. In addition, brethren should wear a pair of white pants and a long-sleeved white shirt or the approved one-piece suit. Sisters should wear a long white dress with high neckline and long sleeves (not lavishly trimmed) and all white underclothing. Appropriate rental clothing is available at the temple if desired; however, those who wish to bring their own temple clothing may do so.” (“Messages . . .” No. 30, 27 Feb., 1976)
Mar.: Criteria for worthiness for temple recommend.
“No person should receive a recommend for any purpose unless found to be worthy in every respect. Interviewers should not assume that worthiness to enter the temple at one time allows for a subsequent casual interview.
Before issuing a recommend the bishop will assure himself by searching inquiry of the worthiness of the applicant in relation to the standards and principles of the Church. These may include the following questions:
1. Are you morally clean and worthy to enter the temple?
2. Will you and do you sustain the local and General Authorities of the Church, and will you live in accordance with the accepted rules and doctrines of the Church?
3. Do you have any connection, in sympathy or otherwise, with any of the apostate groups of individuals who are running counter to the accepted rules and doctrines of the Church?
4. Are you a full tithe payer?
5. Are you honest in your dealings with your fellowmen?
6. Do you keep the Word of Wisdom?
7. Do you wear the regulation garments?
8. Will you earnestly strive to do your duty in the Church; to attend your sacrament, priesthood, and other meetings; and to obey the rules, laws, and commandments of the gospel?
9. Have you ever been denied a recommend to any temple? (If so, ascertain date of refusal and name of bishop, ward, and stake.)
10. Have you ever been divorced? If so what was the real reason for the divorce? If the marriage was in the temple, has a divorce clearance been obtained from the First Presidency?
11. Has there ever been a major transgression in your life that has not been confessed and adjusted?
Where an applicant is not keeping the commandments, he should be required to demonstrate his true repentance before a temple recommend is issued.” (General Handbook of Instructions, 1976, #21, p. 53)
Mar.: Restrictions on young people receiving endowments.
“Young unmarried male or female members should not be recommended by Church leaders to obtain their endowments unless they are to be married in the temple or until they have received their mission call in a letter from the First Presidency. Other young persons should be recommended to receive their endowments only when their age and maturity justify it.” (General Handbook of Instructions, 1976, #21, p. 54)
Mar.: Restrictions on wife whose husband is not endowed.
“A wife whose husband is not endowed should not be given a recommend to receive her endowment. (A man who has received his endowment and subsequently is excommunicated from the Church is considered to be unendowed until his blessings are restored.)
Such restriction as in the above paragraph does not apply to a woman legally divorced, or legally separated, nor in such an unusual situation as where the husband has been missing and his whereabouts have been unknown for ten years or longer.
Women who received their own endowment before this rule was given or who were endowed before being married, even though married to non-members, may still be issued recommends to do work for the dead if worthy and living in conformity with covenants previously received.
An unendowed, worthy wife whose husband is willing may participate in baptisms and confirmations for the dead.” (General Handbook of Instructions, 1976, #21, p. 54)
Mar.: Husband whose wife is not endowed.
“A worthy man whose wife has not received her endowments may be given a recommend to receive his own endowments.” (General Handbook of Instructions, 1976, #21, p. 54)
Mar.: One-year waiting period for temple recommend.
“A bishop should not issue a temple recommend for endowment work to a newly baptized person until that person has been a member of the Church for one year. Only the First Presidency may authorize an exception to this rule, and if such permission is given, it should be in written form. However, worthy, single persons may serve as proxies in baptisms and confirmations for the dead or they may be sealed to their parents without such waiting period. Worthy, married, unendowed persons may also serve as proxies in performing baptisms and confirmations for the dead without such waiting period.” (General Handbook of Instructions, 1976, #21, p. 55)
Mar.: Civil marriage prior to temple sealing.
(A couple married by civil ceremony outside the temple are not to be issued recommends for the performance of ordinances other than baptisms and confirmations for the dead in the temple until after a year has elapsed since the civil ceremony was performed. This rule does not apply in the following situations:
1. A person endowed before being married in a civil ceremony, who is worthy to go to the temple, may receive a temple recommend within the year following the civil marriage to do ordinance work for the dead. Also a worthy person holding a current recommend may continue to perform the ordinance work for which it was issued.
2. Where civil law requires that marriages be performed outside the temple, provided the couple goes to the temple for their sealing within such reasonable time after their civil marriage as travel permits. This includes civil marriages in Japan and the temple districts of London, Switzerland, and New Zealand temples.
3. Due to the complicated procedure for validating marriages of Mexican citizens that are performed outside of Mexico, it is recommended that civil marriages take place in Mexico prior to sealings in the temple in those instances whre the couple plans to reside in Mexico. (See p. 109 for procedures for validating marriages for Mexican citizens.) In such cases, worthy couples may come to the temple for their endowments and sealings without the usual one-year waiting period provided they do so within a reasonable time as set forth in 2 above.
4. A couple married by civil ceremony, who were worthy but could not have a temple marriage because either or both had not been members of the Church for one year, may be issued recommends for their endowments and sealing as soon as they have been members for one year. They are not required to wait one year from their marriage date.
5. Still another exception would be where couples are civilly married and travel long distances from other countries with an organized Church group to do temple work. Such situations generally result in substantial savings for the couple to come to the temple.
6. Other exceptions may be granted only by the First Presidency. The letter from the First Presidency authorizing an exception must be presented at the temple with the temple recommend.”
(General Handbook of Instructions, 1976, #21, pp. 55-56)
Mar.: Time marriages in the temple.
“A marriage for time only may be performed in the temple only when the woman has been previously sealed to another man and such sealing has not been cancelled. Both the man and the woman must previously have been endowed and they must present a marriage license valid in the jurisdiction of the particular temple.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Remarriage outside temple may not be violation.
“Any person married in the temple, whose spouse has died, and who subsequently marries a divorced person or an unendowed person, does not thereby violate the temple covenants. However, the bishop and stake president should counsel the person concerning the obligation of keeping the covenants made in the temple.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Who should not perform civil marriages.
“Exceptions should not be requested. Because of the diversity of laws in the various states, provinces, and countries of the world, it should be determined by each authorized Church officer contemplating the performance of a marriage ceremony whether he is authorized by civil law to perform the ceremony.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Civil marriages in chapels discouraged.
“When couples are not to be married in the temple, discreet counsel from bishops might lead them to have the ceremony performed in the home of one or the other of those being married or in the home of the bishop or other Church officer. Next to the temple, the home is the most sacred place to hold this ceremony. The use of commercial chapels prepared solely for the performance of marriage ceremonies is discouraged.
Weddings should not take place on Sundays, and ceremonies should not be performed at unusual hours of the night.
Although generally discouraged, marriage ceremonies may, under certain circumstances, be performed in our chapels. Local officers should persuade those being married to dispense with the formal practices that pervade weddings in sectarian churches. Elaborate weddings are discouraged. The use of candles and other worldly additions to the ceremony should not be permitted in Church buildings.” (General Handbook of Instructions, 1976, #21, p. 56)
Mar.: Bishops & Stk. Pres. not to act as temple sealers.
“Incumbent stake presidents or bishops who are sealers in the temple are not permitted to perform marriages or sealings in the temple during their tenure as stake presidents or bishops.” (General Handbook of Instructions, 1976, #21, p. 57)
Mar.: Temple recommends following divorce.
“Where a previously endowed person who is involved in pending divorce, legal separation, or annulment proceedings makes application for permission to go to the temple, brethren authorized to issue temple recommends should carefully and searchingly interview the applicant; if it is found that he or she is innocent of any serious wrongdoing in connection with the pending divorce, legal separation, or annulment and is otherwise worthy, a temple recommend may be issued. However, such recommend should be surrendered to the bishop on the date the divorce becomes final.
An initial recommend for a person whose divorce is finalized is governed by the following conditions:
1. Where a civil divorce, legal separation, or marriage annulment occurs subsequent to a sealing in the temple, clearance by the First Presidency must be obtained before a new temple recommend is issued to the person(s) involved. However, where moral transgression by one of the parties was a cause of the legal proceeding, the person not guilty of such transgression is not required to obtain such clearance.
2. If persons are not sealed to each other in the temple, a divorce, legal separation, or annulment of marriage does not need to be cleared by the First Presidency. However, before issuing the first recommend following the divorce, legal separation, or annulment, the bishop and stake president should determine by careful interview whether or not there was any unfaithfulness or serious transgression in connection with such divorce, legal separation, or annulment. If cleared, the individual’s membership record should be marked ‘Clearance Granted’ and show date. This clearance is only required for the first recommend issued after the divorce.
Divorce clearance for those previously sealed in the temple.
The following steps should be observed when a divorce clearance is required for a person previously sealed in the temple:
1. The applicant should complete in detail an Application to the First Presidency for Divorce Clearance. The bishop can obtain this form from the Office of the First Presidency.
2. The applicant should attach a letter setting forth–
a. A concise statement explaining the real reasons for the divorce.
b. A statement as to whether or not there was any unfaithfulness on the part of either party during the marriage.
c. A statement as to whether or not there has been any serious transgression at any time in the life of the applicant. If there has been unfaithfulness or transgression, it should be explained.
3. If the sealing has not been cancelled, the applicant should obtain and attach a written statement from such former spouse setting forth–
a. A concise statement of the real reasons for the divorce.
b. Any facts bearing upon the applicant’s worthiness or unworthiness to go to the temple.
c. If the applicant is a man, whether or not the divorced wife has any objections to the sealing of another person to the applicant, and the reasons if there are objections.
4. The bishop and stake president should each attach a letter setting forth–
a. A concise statement explaining the real reasons for the divorce.
b. A statement as to whether or not there was any unfaithfulness on the part of either party during the marriage.
c. A statement as to whether or not there has been any serious transgression at any time in the life of the applicant.
d. The present worthiness of the applicant to go to the temple.
e. His recommendation as to whether or not a divorce clearance should be granted.
f. A brief statement describing the disciplinary action taken in reference to the transgressor in the case of serious moral transgression on the part of the applicant or former spouse.
g. A statement as to whom the court awarded custody of the children and, if awarded to the wife, if the husband is current on support payments.
5. The bishop refers the application along with the appropriate letters to the stake president. The stake president adds his letter and forwards the application and attached letters to the First Presidency. All of the above items must be included or the application will be returned for further action.
After clearance has been granted, the bishop should endorse in a clear hand on the front side in the remarks section of the membership record of the applicant the words ‘Divorced–First Presidency granted clearance (date).’ A notation will be processed automatically for those whose records are on the Automated Membership System. Procedure for divorce clearance is only required when application is made for a temple recommend the first time after the divorce.
When a man remarries.
If a worthy man remarries after the death or divorce of his wife, the new wife may be sealed to him. It is not necessary to cancel the sealing or receive permission of the former wife, if living, to permit the sealing of the subsequent wife provided the divorce is final and a divorce clearance has been obtained from the First Presidency.” (General Handbook of Instructions, 1976, #21, pp. 57-59)
Mar.: Cancellation of a temple sealing.
“A person desiring to make application for cancellation of a temple sealing should write to the President of the Church requesting an Application for Cancellation of Sealing form. This form contains instructions for the procedure to be followed.
Do not combine or confuse a cancellation of a temple sealing with a divorce clearance.
No waiting period.
There is no waiting period for a woman to be sealed to a worthy, endowed man, to whom she is legally married, after cancellation of her former sealing. This can transpire any time after the woman receives a letter from the President of the Church indicating that her former sealing has been cancelled. Such a letter must be presented at the temple where the sealing is to take place.” (General Handbook of Instructions, 1976, #21, p. 59)
Mar.: Restoration of sealing after death.
“In cases where a couple married in the temple obtain a sealing cancellation and during mortality take no further action to restore such sealing, no subsequent request by their descendants or relatives will be approved for the restoration of the former sealing of that couple. The matter in these cases will be left in the hands of the Lord. The only exception to this rule would be where some conclusive evidence can be established by witnesses that both partners had desired to be reunited. Such evidence submitted in writing would need to be approved by the President of the Church before a restoration of the former sealing is granted.
Children may not have the sealing of a parent or parents altered at will. Any alteration of sealing of deceased couples must be processed by the Genealogical Society and approved by the First Presidency.” (General Handbook of Instructions, 1976, #21, p. 59)
Mar.: Expiration dates of temple recommends.
“Recommends issued in– Expire the next year on–
December, January, February 28 (29)
and February
March, April, and May May 31
June, July, and August August 31
September, October, and November 30
November.”
(General Handbook of Instructions, 1976, #21, p. 60)
Mar.: Temple dress standards.
“Patrons visiting the temple should be appropriately dressed. Brethren should wear a tie and suit jacket. Sisters should not wear miniskirts or slacks but should be modestly dressed. When witnessing marriages, shoes should be removed before going to the sealing room. Wearing of white slippers is optional. All-white clothing may be required in some temples. Generally this will be limited to situations where patrons must pass through the celestial room to reach the sealing room where the ceremony is to take place.
The bride’s dress should be white with long sleeves and a modestly high neck. Conspicuous decorations shoulid be avoided. Shoes should be plain white kid, satin pumps, or something similar with a low or medium heel. The soles of the shoes should also be white. White gowns with long dress pants are not approved to be worn in the temples. Brides may wear their wedding dress during the session if they desire. Appropriate rental dresses are available for endowments, marriages, and sealings. Grooming should be conservative, including hair style and nail polish. Bright-colored nail polish is out of place in the temple. Earrings, if worn, must be small and inconspicuous.
Brethren may wear the approved one-piece white suit when receiving ordinances in the temple. It is recommended that a white tie be worn with this suit.” (General Handbook of Instructions, 1976, #21, p. 61)
Mar.: Consideration for those without recommends.
“Frequently couples whose parents, one or more, are not members of the Church desire to be married by civil ceremony before going to the temple so that the nonmember parents may witness the marriage. It is contrary to Church policy to grant such requests. In lieu thereof, if the parties concerned desire to do so, they may arrange through the bishop of the bride or groom to hold a meeting in the meetinghouse subsequent or prior to the temple marriage to which the nonmenber parents and other friends may be invited; this meeting may be held in the cultural hall or some room other than the chapel. This meeting might include a musical number, such as a vocal selection, and prayer; and the bishop of the ward or some other qualified person might explain to those present the principle of eternal marriage. (A temple sealer should not be asked to give these instructions.) There would, however, be no exchanging of vows nor marriage ceremony of any kind as a part of this arrangement. The above does not apply in areas where the law requires the civil marriage to be performed in a public place.” (General Handbook of Instructions, 1976, #21, p. 61)
Mar.: Civil marriage not to follow temple marriage.
“Under no circumstance may a civil marriage ceremony follow a temple marriage. This would be mockery and cannot be condoned.” (General Handbook of Instructions, 1976, #21, p. 61)
Mar.: Rules governing sealing of wife to husband.
“1. A living woman can be sealed only to one husband.
2. A living woman having had more than one civil marriage, but sealed to one of her husbands, has thereby exercised her right of choice and cannot be sealed to any other husband unless the first sealing is cancelled.
3. A deceased woman having had more than one civil marriage, but having been sealed to one of her husbands during life, cannot be sealed to any other husband by proxy because she exercised her election to be so sealed during lifetime.
4. A deceased woman having had more than one civil marriage, buit not having been sealed to any of her husbands during her lifetime, may, after the death of all husbands and any of their subsequent spouses, be sealed to any one or to all of her husbands, leaving to the woman and to the Lord the decision as to which one, if any, of the sealings will become effective. Under this provision children can be sealed to their own parents unless already sealed to others.” (General Handbook of Instructions, 1976, #21, p. 62)
Mar.: Rules governing children born in the covenant.
“Children born in the covenant cannot be sealed to anyone else. If children are sealed in life to parents, they are not to be sealed again to anyone else, even though the parents to whom they were sealed later receive a cancellation of their sealing. This policy is not altered by adoption, consent of the natural parents, request of the child after becoming of age, or death of the natural parents.
A child born to a woman who is already sealed to a husband is born in the covenant of the mother’s sealing, whether or not the father of the child is the man to whom she is sealed, and provided neither the mother nor her legal husband are excommunicated at the time of the birth of the child. Birth in the covenant is a birthright blessing which guarantees eternal parentage to the child regardless of what happens to the parents, so long as the child remains worthy of that blessing. No sealing to parents is necessary for a child born in the covenant even if there is a subsequent change in the sealing status of the parents.” (General Handbook of Instructions, 1976, #21, p. 62)
Mar.: Restoration of blessings of deceased persons.
“In the case of endowed, deceased persons who were excommunicated in life, baptism by proxy must be performed first and then be followed by restoration of former blessings.
However, where deceased persons were known to have been excommunicated for polygamist teachings and activities, vicarious work in their behalf is to be performed only upon obtaining the express permission of the First Presidency.
All restoration of blessings of deceased persons are to be handled or directed by the president of the Salt Lake Temple after receiving information from the Genealogical Society which processes such names under the direction of the First Presidency.” (General Handbook of Instructions, 1976, #21, p. 63)
Mar.: Temple ordinances for handicapped persons.
“Living mentally retarded persons.
A living mentally retarded person is judged for temple work on his own behalf on the basis of his established mental age, based on the pattern prescribed for chronological age. A person with a mental age of less than eight years would not require baptism before sealing to parents. A person with a mental age of eight years or above would require baptism before being sealed to parents.
The extent of mental retardation must be determined by special testing administered by a physician, psychiatrist, or other professionally qualified person. A current certificate from such professional person designating the mental age must be presented to the temple president when a request is made for a temple ordinance for such a living mentally retarded person. If a child is under eight years of age, or if already baptized, no certificate is required for sealing to parents.
Temple ordinances by proxy for living mentally retarded persons will be performed only in cases of extreme hardship where present in the temple would be detrimental to the physical or emotional welfare of the person or members of the family, or to the atmosphere of the temple. Permission for such action may be granted only by the First Presidency.
Deceased mentally retarded persons.
Temple ordinances for deceased mentally retarded persons will be performed in accordance with rules for all deceased persons without consideration of mental retardation.
Physically handicapped persons.
Persons with physical handicaps who have the mental capacity may receive their own endowments. They should be encouraged to attend sessions on behalf of the dead only if they have the physical ability to care for themselves unassisted or if they are accompanied through the temple by a responsible relative or friend.
A persons subject to seizures not controlled by medication should not receive temple ordinances while living. Such persons are not held accountable for this work. Temple work may be done for them by proxy after their death. In addition, individuals who have received their own endowments but who are not subject to uncontrollable seizures should now be encouraged to attend the temple.” (General Handbook of Instructions, 1976, #21, p. 64)
Mar.: No temple ordinances for stillborn children.
“No temple ordinances are necessary for stillborn children, and ordinances in their behalf are not performed. The record of birth of a stillborn child may be entered on the Family Group Record, if the family desires, for family records.” (General Handbook of Instructions, 1976, #21, p. 65)
Mar.: No endowment for those dying under eight years.
“No endowment is required or will be performed for children who die under the age of eight years. No temple ordinances other than sealing to parents will be performed for such children, provided they were not sealed to parents during their lifetime or were not born in the covenant.” (General Handbook of Instructions, 1976, #21, p. 65)
Mar.: One-year rule for proxy ordinances for the dead.
“After the expiration of one year from the date of death, temple ordinances may be performed for all deceased persons (only baptism and confirmation for those of restricted lineage), without consideration of worthiness or any other qualification, or regardless of what may have been the cause of death.
This one year waiting period is intended to apply only to those who during their lifetime did not avila themselves of the opportunity of receiving their temple ordinances. Bishops and stake presidents should explain this to persons requesting early temple work for deceased members of their family. Family group sheets received by the Genealogical Society containing such names for processing will be held until the full year has elapsed. Exceptions must be approved by the First Presidency.” (General Handbook of Instructions, 1976, #21, p. 65)
Mar.: Wearing and care of temple garments and clothing.
“Garments manufactured by an agency of the Church, bearing the authorized label, meet the proper specifications. Should it not be possible to secure such garments, then another one-piece style of underwear which conforms to the approved pattern and is properly marked may be worn. For information on servicemen wearing the garments see section 11.
Individuals having received the endowment and having worn the garment then having subsequently discontinued wearing it may, after they have fully repented, resume wearing it without going to the temple for authorization, provided they have not been excommunicated from the Church. Excommunicated persons may resume wearing the garment only after a restoration of their former blessings by a member of the First Presidency or Council of the Twelve.
Approved style garment.
While involved in temple ordinances, patrons have the option of wearing the garment with short sleeves and knee length legs or the garment with long sleeves and long legs. Patrons should wear clean, fresh garments when they go to the temple to participate in ordinance work.
Disposition of used garments.
When garments are too worn for use, they may be completely burned or the marks of the priesthood should be removed from them and burned or cut into small pieces. The garment should then be cut up so the location of the marks cannot be identified. The fabrics of which garments were made then have no further significance as sacred clothing.
Garments and temple clothing that are freshly laundered and in good condition for wear, but for which an individual no longer has use, may be given to a worthy, endowed Church member or sent to a bishops storehouse for distribution. Under no circumstances should this clothing be sent to the Deseret Industries for resale. Worn out robes, aprons, and other items should be burned.
Making temple clothing.
Where it is necessary or desirable for individuals to make their own temple clothing, including the one-piece white suit for men, the booklet ‘Instructions for Making Temple Clothing,’ issued by the General Board of the Relief Society, 76 North Main Street, Salt Lake City, Utah 84150, should be followed.
Individuals or commercial firms should not engage in the business of making and selling temple clothes. Exceptions, if any, must be approved by the First Presidency.” (General Handbook of Instructions, 1976, #21, pp. 65-66)
Mar.: How to handle excess of male proxy names.
“The number of male names cleared for temple work generally exceeds the number of female names by approximately five percent. Stake and mission presidents should make every effort to ensure that the priesthood endowment activity absorbs these extra names by encouraging bearers of the priesthood to exceed the activity of the sisters by the five percent amount by more frequent attendance at the temple.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Temple work for blind persons.
“Blind persons, wherever possible, should have an escort of the same sex who can accompany them through the temple. Where this is not possible, arrangements should be worked out with the temple president to have a temple worker assigned to render such assistance as may be required for the welfare and safety of such patrons.
Seeing eye dogs are not permitted in the temple.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Tattooing and temples.
“The Church does not look with favor upon the tattooing of the body, but this does not restrict a person from receiving a temple recommend, unless such tattooing is obscene and unbecoming in the house of the Lord.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Long hair and temples.
“Worthy young men should not be denied a temple recommend because their hair is too long. Good grooming should be encouraged through love, kindness, persuasion, and understanding. Rigid rules must not be established that would prohibit those in this category from participation in sacred priesthood ordinances including ordinances of the temple. However, they should be counseled to keep their hair clean and presentable.” (General Handbook of Instructions, 1976, #21, p. 66)
Mar.: Administering to the sick in the temple.
“Administering to the sick in the temple is not a part of temple work and will not be done except in cases of emergency. Bishops should instruct their members to call upon the proper local authorities for this purpose.” (General Handbook of Instructions, 1976, #21, p. 67)
Mar.: Private prayer in the temple.
“No special arrangements are to be made for patrons to engage in private prayer in any room in the temple; however, a person may remain in the celestial room for a brief period and meditate in silent prayer.” (General Handbook of Instructions, 1976, #21, p. 67)
Mar.: Prayer roll.
“The purpose of the prayer roll is to remember those who are sick, otherwise afflicted, or who need an interest in the faith and prayers of the temple patrons. Long lists of names for the prayer roll should not be submitted.” (General Handbook of Instructions, 1976, #21, p. 67)
Mar.: Restoration of blessings: NOW CALLED AN ORDINANCE.
“If excommunicated persons who have had their temple endowments and who are again baptized into the Church are to receive their priesthood and temple blessings again, they must receive them by the ordinance of restoration of blessings by a member of the First Presidency or a member of the Council of the Twelve as authorized by the President of the Church. The ordinance of restoration of blessings pertains only to the temple blessing and the Melchizedek Priesthood offices of endowed persons. The bishopric, stake presidency, and high council or branch and mission presidency of a previously excommunicated person who has been baptized again must jointly recommend to the First Presidency that the person’s blessings be restored.
When a person applies for the restoration of blessings, the following actions are required.
. . . .
12. Sealings after baptism of an excommunicated person will be as follows:
a. An excommunicated person who remarries after having received a cancellation of a temple sealing must receive a restoration of blessings before he can be sealed again in the temple.
b. The children born to excommunicated persons are not born in the covenant. It is necessary for these children to be sealed to their parents after blessings have been restored or after parents have been sealed to each other in the temple.
c. If a person who has been sealed to a spouse commits adultery which is the cause of a divorce, such person cannot be sealed to the one with whom the adultery occurred.”
(General Handbook of Instructions, 1976, #21, pp. 80-81)
Mar.: Temple garments and military personnel.
“If the prospective serviceman has been through the temple, the bisop should arrange to have him read the following instructions relative to wearing the proper clothing while in the armed services.
1. It should be definitely understood that all who have gone through the temple should wear and protect their garments as guardedly and sacredly as possible under all conditions. The covenants entered into in the temple contemplate that the garment will be worn at all times. These covenants are between the one making them and the Lord.
Primarily, therefore, the wearing of the garment is an individual responsibility. Consequently, the conscience of the wearer must guide when circumstances seem to justify any modivication of these sacred and binding obligations.
2. The sacredness of the garment should be ever present and uppermost in the wearer’s mind. One way to protect this sacredness is to avoid exposing the garment to the view of scoffers. When conditions arise making such exposure unavoidable, it may be best to lay aside the garment reverently and then put it on again as soon as conditions permit.
Every wearer should bear in mind, however, that there may be considerable inconvenience attached to wearing the garment when one is not associating wholly with Latter-day Saints, but that such inconvenience is by itself neither reason nor justification for laying the garment aside. Tact, discretion, and wisdom can do much to alleviate this inconvenience. The constant reminder which the wearing of the garment brings of obligations assumed in the temple is one of the greatest protections against sin. [Note that no protection in a physical sense is expressed or implied.]
3. In some areas and under some conditions military regulations require the wearing of two-piece underwear. The general observations set forth above should govern in these cases. If there are other circumstances on which the individual may wish counsel, he should feel free to write directly to Military Relations.
4. When military regulations deprive the wearer of the privilege of the garment, such deprivation will in nowise affect the individual’s religious status, living or dead, provided, of course, that his worthiness to wear the garment remains unchanged. Should an individual in military service be deprived of the right and privilege to wear the garment, because of military regulations or circumstances over which he has no control, it will be his privilege, right, and duty to wear it again as soon as circumstances permit.
5. In war zones, military regulations sometimes require that all underwear be dyed an approved green color. Under these circumstances our men in military service should feel free to comply with the regulation.
6. Military authorities have warned that certain synthetic fibers, if worn next to the skin, may create serious hazards for airmen and others who in case of accident or other conditions may be exposed to fire. They have indicated that cotton is a much safer fabric to be worn for those so exposed. Our brethren should bear this in mind in securing garments.
Bishops should not attempt to interpret this information; rather, endowed persons, having read it or had it read to them, should then determine for themselves, under the circumstances facing them, what course to pursue.” (General Handbook of Instructions, 1976, #21, pp. 98-99)
Mar.: Temple burial clothing.
“An endowed individual who discontinued wearing the garments until death may be buried in temple clothing if the family desires, unless the person was excommunicated.
An endowed individual who has committed suicide may be buried in temple clothing, unless the person was excommunicated.
Excommunicated persons whose blessings have not been restored are not to be buried in temple clothing.” (General Handbook of Instructions, 1976, #21, p. 109)
1 Jul.: Worthiness criteria for temple recommend.
[Replacement material] “Great care and attention must be exercised in the issuing of recommends to the temple. Church authorities making these interviews should realize that they are representing the Lord in determining worthiness of individuals to enter His holy house.
No person should receive a temple recommend unless found to be worthy.
Interviews should be private in each instance and should not assume that worthiness to enter the temple at one time allows for a subsequent casual interview.
Before issuing a recommend, the interviewing authorities should assure themselves by searching inquiry of the worthiness of the applicant in relation to the standards and principles of the Church. They should discuss the following questions with the person:
1. Have you ever been involved in a transgression relating to the law of chastity that has not been resolved with the appropriate priesthood authorities?
2. Do you sustain the President of The Church of Jesus Christ of Latter-day Saints as a Prophet, Seer, and Revelator, recognizing no other person on the earth as authorized to exercise all priesthood keys?
3. Do you sustain the other General Authorities and local authorities of the Church?
4. Do you earnestly strive to live in accordance with the accepted rules and doctrines of the Church?
5. Do you have any affiliation with or sympathy for any groups or individuals who teach or practice doctrines not officially approved by The Church of Jesus Christ of Latter-day Saints?
6. Are you a full tithe payer?
7. Are you totally honest in your dealings with your fellowmen?
8. Do you keep the Word of Wisdom?
9. Do you wear the regularly approved garments both night and day?
10. Will you earnestly strive to do your duty in the Church; to attend your sacrament, priesthood, and other meetings; and to obey the rules, laws, and commandments of the Church?
11. Is there anything amiss in your life that has not been fully resolved with the appropriate priesthood authorities that should be cleared up at this time?
12. Have you ever had a divorce that has not been cleared by appropriate priesthood authorities where required?
13. Do you consider yourself worthy in every way to go to the temple?
Acceptable answers to the above questions will ordinarily establish the worthiness of an individual to receive a temple recommend. The recommend questions represent minimum worthiness qualifications, not maximum expectations.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; pp. 2-3)
1 Jul.: Temple recommends and divorces.
[Replacement material] “When a person who has been sealed previously is involved in divorce, legal separation, or annulment and is guilty of a moral transgression, clearance must be obtained from the First Presidency before that person may obtain a temple recommend. This policy includes an individual who has been divorced after a civil marriage if he (she) has been sealed in a prior marriage. To obtain such clearance, the applicant should complete in detail an Application to the First Presidency for Divorce Clearance. The bishop can obtain this form from the Office of the First Presidency. However, if a person who has been sealed to a spouse commits adultery which is the cause of a divorce or which results in the breaking up of a home or homes, such person cannot be sealed to the one with whom the adultery occurred. If any exceptions are made to this rule, they must be authorized by the First Presidency.
In all other cases involving divorce, legal separation, or annulment, permission to go to the temple may be granted by the bishop and stake president. Such persons desiring to obtain a temple recommend should go through the regular procedure of interviews regarding worthiness. These cases would include persons never sealed in the temple and persons previously sealed in the temple but not involved in moral transgression.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 3)
1 Jul.: Temple recommends for full-time missionaries.
[New material] “Mission presidents may issue temple recommends to returning full-time missionaries. Such temple recommends require only the interview and signature of the mission president and the signature of the missionary.” (General Handbook of Instructions, 1976, #21, Supplement Number 1, 1 Jul., 1976; p. 4)
Nov.: Divorce clearance.
“When a person who has been sealed previously is involved in a divorce, legal separation, or annulment and is guilty of a moral transgression, clearance must be obtained from the First Presidency before that person may obtain a temple recommend. This policy includes an individual who has been divorced after a civil marriage if he (she) has been sealed in a prior marriage.” (“Application to the First Presidency for Divorce Clearance,” PFFP0000 11/76)