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Prince’s Research Excerpts: Temples & Mormonism – 1980

Below you will find Prince’s research excerpts titled, “Temples, 1980.” You can view other years here.

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TEMPLES, 1980.

1980:  6 Apr.:  All shall be beneficiaries of temple work.

“We give our witness that the doctrines and practices of the Church encompass salvation and exaltation not only for those who are living, but also for the dead, and that in sacred temples built for this purpose a great vicarious work is going forward in behalf of those who have died, so that all men and women of all generations may become the beneficiaries of the saving ordinance of the Gospel of the Master.  This great, selfless labor is one of the distinguishing features of this restored Church of Jesus Christ.”  (“Proclamation From the First Presidency and the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, April 6, 1980,” CR Apr., 1980, p. 75)

Oct.:  Revised guidelines on restoration of blessings.

“Restoration of blessings is always conducted under the direction of the President of the Church, who is the final judge of the accountability, repentance, and worthiness of the applicant.  If the President decides to proceed with the restoration of blessings, arrangements will be made for the applicant to be interviewed by a General Authority assigned by the President of the Council of the Twelve.  If the assigned General Authority finds the individual to be worthy, he is authorized to act on the matter and may restore all blessings held at the time of excommunication which have been authorized for restoration.”  (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 12)

Oct.:  Revised guidelines on sealings after excommun.

“If an excommunicated person has been sealed to a spouse in the temple before being excommunicated, the act of excommunication does not automatically cancel that sealing but places it in a state of suspension.  If cancellation is requested, it must be handled separately following the restoration of blessings according to established procedure.  However, in some cases where an innocent wife desires a cancellation of sealing from an excommunicated husband in order to be sealed to a worthy spouse, the stake president should write to the Office of the First Presidency, stating the circumstances and asking for information on how to proceed.

Children born to a sealed couple where the sealing of one or both of the parents has thereafter been affected bvy transgression or divorce are nevertheless born in the covenant.  However, children born while one or both parents are excommunicated are not born in the covenant.  Such children will need to be sealed to their own or adoptive parents at a subsequent time when the parents to whom they desire to be sealed have had blessings restored to them or are to be sealed to each other in the temple.

When a person who has been sealed commits adultery, he cannot thereafter be sealed to the one with whom the adultery occurred.  Any exceptions to this rule must be authorized by the First Presidency.”  (General Handbook of Instructions, 1976, #21, Supplement, “The Church Judicial System,” Oct., 1980; p. 12)

Appearance of early apron.

Manti Temple President’s Office; October 17, 1980. Remarks by Andy F. Ehat. [This was the caption used to a picture framed housing of Isaac Morley’s apron located in the Manti Temple President’s Office on the east wall, north of the entrance way. The office opens to the west. As described in the Oliver B. Huntington Diary, the original aprons were green figleafs painted onto white aprons. I saw the apron on 17 October 1980, when Kerry Johansen was married. The Temple address is President Wilbur W. Cox, Temple Hill, Manti, Utah 84642, Phone 801-835-2291.]

This apron was one of the first made in this dispensation, and used by Isaac Morley, Patriarch, in the Nauvoo Temple.

Presented by his daughter, Mrs. Mary Leonore Morley Hansen to Manti [sic] Temple, November 11th, 1903. . (sic)  (Bergera collection)

Garment a barrier of protection.

“The garment, covering the body, is a visual and tactile reminder of our covenants. For many Church members the garment has formed a barrier of protection when the wearer has been faced with temptation. Among other things it symbolizes our deep respect for the laws of God–among them the moral standard.” (The Holy Temple, p. 79; Boyd K. Packer; 1980.)

McConkie on garments.

From the beginning the garments of the saints, have enjoyed a special and sacred place in true worship. They cover that nakedness which when exposed leads to lewd and lascivious conduct. They stand as a symbol of modesty and decency and are a constant reminder to true believers of the restraints and controls placed by a divine providence upon their acts. Adam and Eve made for themselves aprons of fig leaves to cover their nakedness and preserve their modesty. The Lord himself made coats of skins to cover the bodies of our first parents, that they, being clothed and wholesome before him, might attain those feelings which foster reverence and worship.

And the Lord Jehovah commanded Moses to direct the children of Israel, through all their generations, to “make them fringes (tassels) in the borders (corners) of their garments, . . . and that they put upon the fringe of the borders a ribband of blue.” Why and of what moment was such a dress code? We can see how the dress standards given to Adam and Eve taught modesty and placed the new mortals in a frame of mind to live and worship by proper standards. Immodest, ornate, and worldly dress is an invitation to unclean thoughts and immoral acts, which are foreign to that conduct and worship desired by Him whose we are. But why such minutely prescribed dress requirements as these given to ancient Israel? Jehovah gives the answer: “It shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring.” That is; “Your garments, your clothing, shall be a shield and a protection to you. They shall cover your nakedness and keep from you the lusts of the eyes and the lusts of the flesh, and the special adornments on them shall remind you continually to walk as becommeth saints.” All this is to be, Jehovah decreed, “That ye may remember, and do all my commandments, and be holy unto your God.” (Num 15:37-41)

Now we see Jehovah, as Jesus, ministering personally among the people, and–we cannot doubt–dressed in the manner in which he himself had of olden times decreed that faithful Israelites should dress. And now we see Veronica–if so she may be called–looking upon the fringes of his garments; remembering the ancient covenant that by so doing she was agreeing to keep the commandments; and feeling within herself that if she but touched the sacred fringes on the garments of him whom she accepted as God’s Son, surely she would be healed. That such a desire should enter her heart was, under all the circumstances, both natural and proper. It was a sign – not of belief in magic or relics or any special power in the clothing itself, but of a faith in him who wore the garments and who had designed them in such a way as to remind his people of their covenant to keep his commandments.

And so, she “Came Behind Him, AND TOUCHED THE BORDER OF HIS GARMENT: and immediately her issue of blood stanched.” She was healed; she felt it in her body; her organs began to function according to the original plan and purposes of the great Creator; the hemorrhaging fountain of afffliction no longer flowed. Overcome with emotion and gratitude she slipped back into the throng without a word.

“And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?” There were immediate denials on the part of the disciples. Peter said, “Master, the multitude throng thee and press thee, and sayest thou, Who touched me?” (Luke 8:45)

This question–“WHO TOUCHED ME?”–was asked not to gain information, but to encourage the timid suppliant to identify herself and to bear testimony of the healing power that came into her life. And she, seeing her act was not hidden from him by whose power she was now made whole, came forward–trembling, fearful, grateful–fell as his feet, and declared to him and to all “for what cause she had touched him, and how she was healed immediately.” Jesus confirmed how and in what manner and by what means she had been blessed. “Daughter, thy faith hath made thee whole,” he said, “go in peace, and be whole of thy plague.” (Luke 8:48) (The Mortal Messiah, Vol 2:295-296; Bruce R. McConkie; 1980.)