[Scanned into electronic format for convience only, first version 1/23/1999,
does NOT contain charts, and only the chapter headings are hyper linked.]
of Instructions
Book 1
Stake Presidencies and Bishoprics
Published by
The Church of Jesus Christ of Latter-day Saints
Salt Lake City, Utah
1998 by Intellectual Reserve, Inc.
All rights reserved
Printed in the United States of America
English approval: 9/98
Contents
1. General, Area, and Regional Administration
2. Stake Administration
3. Ward Administration
4. Interviews and Counseling
5. Ordinances and Blessings
6. Callings and Releases
7. Meetings
8. Temples and Marriage
9. Missionary Service
10. Church Discipline
11. Single Members and Students
12. Church Educational System
13. Military Relations
14. Records and Reports
15. Finances
16. Physical Facilities
17. Creating, Changing, or Naming Church Units
18. Church Policies
Introduction
The Lord admonished, "Wherefore, now let every man learn his duty, and to act
in the office in which he is appointed, in all diligence" (D&C 107:99; see
also D&C 105:10).
Church leaders should seek personal revelation to help them learn and fulfill
the duties of their callings.
Studying the scriptures and the teachings of latter-day prophets will also
help leaders learn their duties. The Lord has admonished leaders to treasure up
in their minds continually the words of God so they will be receptive to the
influence of the Spirit (see D&C 84:85).
Leaders also learn their duties by studying the instructions in Church
handbooks. These instructions can facilitate revelation if they are used to
provide an understanding of principles, policies, and procedures to apply when
seeking the guidance of the Spirit.
Introduction to the Church Handbook
of Instructions
To reduce and simplify information on Church administration, most handbooks
and other instructions have been consolidated into the Church Handbook of
Instructions, which consists of two books:
Updates and Supplements to
Instructions
Occasionally the information in the Church Handbook of Instructions
will be updated or supplemented through the Bulletin, Notices, and other
correspondence from the First Presidency, Quorum of the Twelve, and Presiding
Bishopric. When this occurs, leaders should write the change in their copies of
the handbooks. Leaders should keep handbooks and these supplementary materials
together.
Questions about
Instructions
Leaders who have questions about information in the Church Handbook of
Instructions, or about issues that are not addressed, should direct the
questions to their immediate presiding authority.
Application in Branches, Districts,
and Missions
Unless the context shows otherwise, the terms bishop and bishopric in the
Church Handbook of Instructions refer also to branch presidents and
branch presidencies. The terms stake president and stake presidency refer also
to district presidents and district presidencies. References to wards and stakes
usually apply also to branches, districts, and missions.
Branch, district, and mission presidents should follow these instructions as
far as they are applicable. A mission president should have the approval of his
Area Presidency if he believes he needs to modify the application of these
instructions in his mission.
Distribution of Book
1
Book 1: Stake Presidencies and Bishoprics should be distributed as
follows:
List of Items Referenced
The Church Handbook of Instructions refers to many other
Church-produced materials, such as forms, manuals, and certificates. An
alphabetical list of the materials that are referenced in this handbook is
provided below. If item numbers have been assigned, they are provided below
rather than in the text of this handbook. Most of these materials are available
through Church distribution centers.
1.General, Area, and Regional Administration 1
1 - General, Area, and
Regional Administration
General Church
Administration
First Presidency
The President of the Church is the prophet, seer, and revelator. As the
senior apostle and president of the Melchizedek Priesthood, he presides over the
entire Church (see D&C 107:8, 65-67, 91-92). He is the only person on earth
who may use (or authorize another person to use) the keys of the priesthood for
governing the entire Church (see D&C 43:1-4; 81:2; 132:7). He is also the
only person on earth who is authorized to receive revelation for the entire
Church (see D&C 28:2; 132:7).
The President's counselors are also prophets, seers, and revelators. The
President and his counselors form a Quorum of the First Presidency of the Church
(see D&C 107:22).
Quorum of the Twelve
Apostles
Members of the Quorum of the Twelve Apostles are "special witnesses of the
name of Christ in all the world" (D&C 107:23). They act under the direction
of the First Presidency "to build up the church, and regulate all the affairs of
the same in all nations" (D&C 107:33). They "open the door [to the nations]
by the proclamation of the gospel of Jesus Christ" (D&C 107:35).
The Twelve direct the calling of stake patriarchs (see D&C 107:39). They
also "ordain and set in order all the other officers of the church" (D&C
107:58).
Along with the First Presidency, the Twelve are prophets, seers, and
revelators and hold the keys of the kingdom of God on earth (see D&C
27:12-13; 110:11-16; 112:30-32).
Quorums of the Seventy
Members of the Quorums of the Seventy are "called to preach the gospel, and
to be especial witnesses unto the Gentiles and in all the world" (D&C
107:25). They work "under the direction of the Twelve ... in building up the
church and regulating all the affairs of the same in all nations" (D&C
107:34). In their quorums, the Seventy are presided over by the Presidents of
the Seventy (see D&C 107:93-94).
Those who are called to the First and Second Quorums of the Seventy are
designated General Authorities with jurisdiction throughout the Church. Those
who are called to other Quorums of the Seventy are designated Area Authority
Seventies with
jurisdiction limited to the areas in which they are assigned. Area Authority
Seventies are assigned to quorums according to geographic location.
Presiding Bishopric
The Presiding Bishopric is the presidency of the Aaronic Priesthood of the
Church (see D&C 107:15). Under the direction of the First Presidency, the
Presiding Bishopric administers the temporal affairs of the Church (see D&C
107:68).
Area Administration
An area is the largest geographic division of the Church.
Area Presidency
The First Presidency assigns an Area Presidency to preside over each area
under the direction of the First Presidency and the Twelve. Area Presidents are
assigned from the First or Second Quorum of the Seventy. Their counselors may be
assigned from any Quorum of the Seventy.
Area Authority Seventies
Area Authority Seventies serve under the direction of the Quorum of the
Twelve, the Presidents of the Seventy, and the Area Presidency where they are
assigned. Like other Seventies, they may be assigned to preside at stake
conferences, create and reorganize stakes, set apart stake presidencies, and
ordain and set apart bishops. They also may serve on area councils and as
counselors in Area Presidencies. In addition, they may be assigned to tour
missions and assist with training in stakes, missions, and districts. They may
be given other responsibilities as needed.
Regional Administration
Areas of the Church are divided into regions for welfare purposes
only. When creating or restructuring welfare regions, Area Presidencies
obtain the concurrence of the Presiding Bishopric and the General Welfare
Executive Committee.
Area Presidencies organize a regional welfare committee for each welfare
region. The composition and responsibilities of this committee are outlined on
pages 5l-52.
Purpose and Organization of a
Stake
Most geographic areas of the Church are divided into stakes. A stake normally
is composed of five to twelve wards and branches. The term stake comes
from the prophecies of Isaiah, who described latter-day Zion as a tent or
tabernacle that would be held secure by stakes (see Isaiah 33:20; 54:2). The
stakes of Zion are like the stakes of a large tent that hold it secure so it
protects all who enter.
The purpose of a stake is to be "a defense, and ... a refuge from the storm,
and from wrath when it shall be poured out ... upon the whole earth" (D&C
115:6). Stakes are gathering places where Church members can serve and
strengthen each other, become unified, and receive gospel ordinances and
instruction.
Stake Presidency
The stake president holds the priesthood keys to preside over the stake and
direct the work of the Church in the stake. He and his counselors minister to
stake members in love, helping "bring to pass the immortality and eternal life
of man" (Moses 1-.39).
The stake president has four principal responsibilities in presiding over a
stake:
The stake president should delegate many assignments to his counselors, high
councilors, the stake executive secretary, the stake clerk, and assistant stake
clerks. This allows him to concentrate on duties that he alone should ordinarily
do.
If the stake president is absent, ill, or otherwise unable to perform his
duties, a counselor may act in his place temporarily except as noted in this
handbook. The counselor is to consult with the Area President if he has
questions about acting for the stake president.
Presiding High Priest
The stake president has the following responsibilities as the presiding high
priest in the stake. His counselors assist him.
Teach the Gospel
Members of the stake presidency are teachers. They teach the gospel in
meetings, classes, and interviews. They also bear their testimonies often.
The stake president and his counselors base their teaching on the scriptures
and the words of the latter-day prophets (see D&C 42:12; 52:9). They teach
with power and by the Spirit, strengthening members' faith in the Savior and
their commitment to obey His commandments (see D&C 42:14; 43:15).
Members of the stake presidency oversee others who teach the gospel in the
stake. They ensure that teaching is effective and doctrinally correct. They also
encourage members to study, teach, and live the gospel in the home.
For more information about teaching, see pages 300-306 in Book 2.
Instruct Leaders
Members of the stake presidency instruct leaders in doctrines,
responsibilities, policies, and procedures. This instruction should inspire
leaders to grow spiritually and seek the Lord's guidance in fulfilling their
callings.
Resources for instructing leaders include the scriptures, teachings of the
latter-day prophets, Church handbooks, and other Church-produced training
materials.
Oversee Efforts to Accomplish the Mission of the Church
Missionary Work (Proclaiming the Gospel). Members of the stake
presidency have the following responsibilities for missionary work:
They set an example by finding and preparing people for the missionaries to
teach and by fellowshipping new members. They also encourage members to
participate in these efforts.
They ensure that the doctrines, principles, and blessings relating to
missionary work are taught regularly in stake and ward meetings.
They organize and oversee the stake mission (see pages 245-46 in Book
2).
The stake president interviews, recommends, and sets apart full-time
missionaries. He also interviews and releases them at the completion of their
missions. (See pages 79-89.)
The stake president meets regularly with the full-time mission president to
coordinate the work of the stake mission and full-time missionaries. This
includes determining the assistance that full-time missionaries will give in
activation efforts. If necessary, stake presidents and mission presidents may
assign their counselors to represent them in this meeting.
The stake president and full-time mission president determine whether and to
what extent Church members should provide meals for missionaries and rent parts
of their homes to missionaries. The stake president recommends the number and
location of full-time missionaries to be assigned within the stake. At the
mission president's request, the stake president may interview or counsel
specific missionaries He also may conduct baptismal interviews of converts in
special cases when requested by the mission president. For more information, see
pages 26 and 85.
Spiritual and Temporal Welfare (Perfecting the Saints). Each member of
the stake presidency should set an example in spiritual welfare by praying,
serving, keeping covenants, and striving for virtue and holiness in his own life
(see D&C 38:24; Moroni 10:32-33). The stake presidency sets the spiritual
tone in the stake.
One of the stake presidency's most important responsibilities is helping
members build spiritual strength. The stake presidency should pray continually
to know how to do this. Suggestions include teaching and testifying of the
gospel, teaching members to pray and study the scriptures, emphasizing the
importance of the family, helping members prepare to receive all essential
ordinances and keep the associated covenants, providing opportunities to serve,
making meetings edifying, and showing love by ministering to members
individually.
Members of the stake presidency set an example in temporal welfare by
striving to become self-reliant and by caring for the poor and needy. They also
encourage members in these efforts.
Members of the stake presidency teach stake, ward, and quorum leaders their
welfare responsibilities. The stake president takes special care to instruct
bishops in the principles and policies of administering welfare assistance. As
part of his monthly interview with each bishop, the stake president inquires
about the welfare of individual ward members and discusses the use of fast
offerings and the welfare assistance given to members.
Members of the stake presidency ensure that the doctrines, principles, and
blessings relating to welfare are taught regularly in stake and ward meetings.
For information about welfare doctrines and principles, see pages 255-58 in
Book 2. For information about the stake presidency's responsibilities to
direct the Church welfare program and operations, see pages 7-9 in this book.
This information is also available in Providing in the Lord's Way: A Leader's
Guide to Welfare.
Temple and Family History Work (Redeeming the Dead). Members of the
stake presidency oversee temple and family history work in the stake. They also
set an example in doing this work, including regular temple attendance where
circumstances allow.
They help members prepare to receive their own temple ordinances. They also
encourage members to identify their kindred dead and provide temple ordinances
for them.
They ensure that the doctrines, principles, and blessings relating to temple
and family history work are taught regularly in stake and ward meetings.
They interview stake members for temple recommends. They also teach
bishoprics how to conduct these interviews and issue recommends.
They determine whether a stake Family History Center (TM) is needed and
whether the stake should participate in family record extraction. Where these
are approved, members of the stake presidency ensure that they are properly
staffed and supervised.
For more information, see pages 65-77 in this book and pages 261-70 in
Book 2.
Preside over the Melchizedek Priesthood
Members of the stake presidency have the following responsibilities in
presiding over the Melchizedek Priesthood in the stake:
Members of the stake presidency have the following, responsibilities in
overseeing the Aaronic Priesthood and young women in the stake:
Direct the High Council
The stake president presides over the stake priesthood executive committee,
stake council, stake welfare committee, and stake Melchizedek Priesthood
committee.
The stake president usually assigns one of his counselors to preside over the
stake Aaronic Priesthood committee, stake Aaronic Priesthood-Young Women
committee, and stake committee for single members. The stake president or an
assigned counselor is chairman of the stake public affairs council.
For information about these committees and councils, see pages 315-17 in
Book 2.
Conduct Stake Business
The stake president conducts stake business with General Authorities and Area
Authority Seventies and receives counsel and instructions from them. He also
oversees the goals and plans for each part of stake activity. When needed, he
recommends the creation, division, or changing of boundaries of stakes and wards
(see pages 143-46).
Oversee Callings and Releases
The stake presidency oversees the stake auxiliary organizations:
The stake presidency ensures that the following Church programs are
implemented in the stake and, if necessary, adapted to local circumstances, The
stake president usually assigns primary responsibility for each program to one
of his counselors. He also assigns a high councilor to help oversee each program
(except Church magazines and military relations).
The stake presidency plans the stake meetings listed on pages 52-54 in this
book and pages 315-17 in Book 2. The stake president presides at these
meetings unless a General Authority or Area Authority Seventy attends. The stake
president's counselors may conduct these meetings and may preside if the stake
president is absent.
Oversee the Stake Patriarch
The stake president presides over the stake patriarch and should develop a
close relationship with him. Guidelines for calling, ordaining, instructing and
overseeing the stake patriarch are provided in the following paragraphs. For
information about patriarchal blessings, see pages 34-35 and the booklet
Information and Suggestions for Patriarchs.
Calling, Sustaining, and Ordaining a Stake Patriarch. The Quorum of
the Twelve directs the calling of stake patriarchs (see D&C 107:39). To
recommend a man to be called as a stake patriarch, the stake president completes
a New Patriarch Recommendation form and submits it to the Quorum of the Twelve.
In making this recommendation, he should fast and pray for the Spirit to direct
him. The recommendation should be approved by his counselors.
A man whom the stake president recommends as stake patriarch should be a
worthy Melchizedek Priesthood holder. He should be mature in the gospel and the
Church, a worthy patriarch in his own home, and sensitive to guidance from the
Spirit. He should have received his own patriarchal blessing, and normally he
should be age 55 or older.
If the Quorum of the Twelve approves the recommendation, the stake president
may be authorized to interview and call the patriarch, present his name for a
sustaining vote at the next stake conference or stake general priesthood
meeting, and ordain him. Because the calling of patriarch is an office of the
Melchizedek Priesthood, a patriarch is ordained, not set apart. A stake
president may not assign a counselor to ordain a patriarch.
Calling a Second Stake Patriarch. The Quorum of the Twelve normally
does not approve calling a second patriarch for a stake unless the present
patriarch is unable to give the number of blessings requested or has been given
nonfunctioning status. Nor does the Quorum of the Twelve normally approve an
additional patriarch simply because a stake is geographically large or includes
members who do not speak the majority language. If a stake includes members who
speak different languages, bishops and stake presidencies may authorize them to
go to a patriarch in a nearby stake who can give the blessing in the member's
own language.
Instructing a Newly Called Stake Patriarch. The stake president
instructs a newly called patriarch in the sacred, revelatory nature of the
office before the patriarch begins giving blessings. The stake president
carefully reviews with him the instructions in Information and Suggestions
for Patriarchs.
Supervising the Work of the Stake Patriarch. The stake president
supervises the work of the stake patriarch as outlined in Information and
Suggestions for Patriarchs. He interviews the patriarch at least twice each
year. He reviews blessings the patriarch has given. He also discusses the
patriarch's feelings about the work, the welfare of his family, and any other
matters on which the patriarch seeks or needs counsel.
The stake president ensures that copies of transcribed blessings are given
promptly to recipients. He also ensures that the originals of all blessings are
sent to the Church Historical Department at least every two years.
Nonfunctioning Status for a Patriarch. The call of a patriarch is for
a lifetime, so he is not released. However, he may be given nonfunctioning
status, excusing him from giving blessings.
If a patriarch is incapacitated by age or illness, as determined by the stake
president or the patriarch, the stake president writes a recommendation to the
Quorum of the Twelve that the patriarch be given nonfunctioning status. If the
Twelve approve the recommendation, the stake president does not have the
patriarch's name presented for a sustaining vote at the next stake conference
when Church officers are sustained. The stake president notifies bishops and
branch presidents not to send members to that patriarch. He also ensures that
all the blessings the patriarch has given are sent to the recipients and to the
Church Historical Department.
A patriarch is also given nonfunctioning status if he leaves to serve a
mission, is absent from his home for other reasons, moves to a different stake,
or is approved to be called to a position of Church administration (see
"Patriarchs Who Are Called to Another Church Position" on page 7). In such
circumstances, the stake president sends written notification to the Quorum of
the Twelve and follows the instructions in the previous paragraph.
A patriarch who has been given nonfunctioning status may continue to give
patriarchal blessings to his lineal descendants if he is able to do so. These
blessings should be processed as if he were still a functioning patriarch.
Returning a Patriarch to Functioning Status. To return a patriarch to
functioning status, the stake president interviews him carefully and sends a
written recommendation to the Quorum of the Twelve. If the Twelve approve the
recommendation, the stake president has the patriarch presented for a sustaining
vote at a stake conference or stake general priesthood meeting.
Patriarchs Who Move to a Different Stake. When a patriarch moves to a
different stake, he should contact his new stake president. If the stake
president wants him to serve as a patriarch in the new stake, he contacts the
patriarch's former stake president to confirm the patriarch's worthiness and
past service. The new stake president then follows the procedure in the
preceding paragraph.
If the stake president decides not to recommend having the patriarch serve in
the new stake, the patriarch is given nonfunctioning status as explained on page
6.
Patriarchs Who Are Called to Another Church Position. A patriarch may
not be called to serve in a position of Church administration, such as bishop,
high councilor, or stake president, unless the First Presidency and Quorum of
the Twelve approve the call. Such a request is rarely approved. If it is
approved, the patriarch is given nonfunctioning status as explained on page 6.
Direct Public Affairs Efforts
The stake presidency directs public affairs efforts in the stake. Members of
the stake presidency also have primary responsibility for the Church's good
standing in the community and for relationships with civic and community
leaders. The stake president serves as the primary Church spokesman to the news
media on matters that pertain to the stake.
The stake president or an assigned counselor organizes and oversees the stake
public affairs council. The stake president may also be designated by the Area
Presidency to be chairman of a multistake or national public affairs council.
For more information, see pages 295-98 in Book 2.
Perform Civil Marriages
The stake president may perform civil marriages where legally authorized by
local government authority (see pages 71-72). He may not assign this to a
counselor.
Respond to Accidents and Other Serious Situations
The stake president should be notified promptly of any injuries, illnesses,
accidents, and property damage that occur on Church property or are the result
of something that happened during a Church-sponsored activity in the stake. In
these situations he should follow the instructions on pages 276-77 in Book
2.
Refer Legal Matters
As a common judge, the stake president conducts worthiness interviews (see
page 19), counsels stake members (see pages 21-22), and administers Church
discipline (see pages 91-107). He also may be asked to certify the worthiness of
Church employees (see page 148).
Direct the Church Welfare Program and
Operations
Oversee Welfare Assistance in Special Circumstances
Welfare assistance is usually administered by bishops. However, the stake
president oversees assistance in the following circumstances.
Fast-Offering Expenditures That Exceed Contributions. When
fast-offering expenditures will exceed contributions in a ward, the bishop and
stake president counsel together to make sure that the bishop and ward members
correctly understand and apply principles of self-reliance and providing for the
poor and needy. Procedures for obtaining additional fast offerings from the
Church are outlined in instructions sent to stake and ward financial clerks.
Surplus Fast Offerings. Procedures for remitting surplus fast
offerings to the Church are outlined in instructions sent to stake and ward
financial clerks.
Medical Expenses That Exceed $1,000. If a needy member's medical
expenses that will be paid by the Church are expected to exceed $1,000, the
stake president's approval is required before the bishop may commit to pay
health care providers. If a needy member's medical expenses to be paid by the
Church are expected to exceed $5,000, the stake president contacts the Area
Presidency for instructions.
Welfare Assistance for Bishops and Stake Presidents. When a bishop or
members of his immediate family need welfare assistance, he reviews the needs
and proposed assistance with the stake president. The bishop and stake president
both sign the bishop's order forms used to obtain the assistance. If fast
offering funds are used, the stake president reviews the bills that the fast
offerings will pay. A similar procedure is followed when obtaining help for the
bishop or his immediate family through LDS Social Services where it exists. A
bishop should not expend fast-offering funds or sign a bishop's order for Church
welfare assistance for himself or immediate
family members without the approval and signature of the stake president.
When a stake president or members of his immediate family need welfare
assistance, he contacts the bishop of the ward in which he resides. The bishop
follows the principles and guidelines governing welfare assistance as he would
for any other Church member.
Preside over the Stake Welfare Committee
The Area Presidency assigns an agent stake president to each storehouse,
cannery, employment center, production project, and Deseret Industries. This
stake president oversees meetings where full-time employees report on the
operation. This assignment usually changes every three to five years.
All stakes in the welfare region, not just the agent stake, may be called on
to provide volunteer labor to these welfare operations. These efforts are
coordinated in regional welfare committee meetings (see pages 51-52).
Organize an Agent Stake Operating Committee
When a stake president is assigned to oversee a Church welfare operation, he
organizes an agent stake operating committee composed of himself, the stake
bishops' welfare council chairman, the stake Relief Society president, the
manager of the operation, and other specialists as needed. This committee meets
regularly to provide priesthood guidance and support to the operation manager,
ensure that the operation serves needy members appropriately, and coordinate
volunteer labor.
Prepare for and Respond to Emergencies
The stake president directs the stake welfare committee in preparing a stake
emergency response plan. This plan should be coordinated with similar plans in
the welfare region and community. Area Presidencies provide guidelines for
preparing the plan.
During an emergency, the stake presidency receives reports from the bishops
on the condition of Church members and Church property. The stake presidency
then reports to the Area Presidency,
During an emergency, Church leaders should make the services of the Church
available to civil authorities. Church leaders also should take independent
action in behalf of Church members as needed.
Assign a Bishop to Assist Transients
Where there are two or more wards in the vicinity, the stake president may
appoint one bishop to handle all requests from transients. This helps avoid
duplication and confusion.
Provide Support to Members in Prisons, Hospitals, and Other Institutions
Stake presidents are encouraged to provide support to members in prisons,
hospitals, and other institutions within their boundaries. They should do so
within priesthood channels and according to the guidelines established by the
Church and the institutions.
The stake president determines the support that is to be provided at each
institution. He also supervises the support, assisted by other local priesthood
leaders. If the stake needs help providing service to institutions within its
boundaries, the Area Presidency may assign a nearby stake or stakes to assist.
The stake president or an assigned bishop may call a priesthood holder to
oversee the support that is given to members at these institutions. In prisons,
men should be called to work with male inmates, and at least two men, two women,
or a husband and wife should be called to work with female inmates.
Worship services for members in prisons, hospitals, and other institutions
may be simplified as necessary to meet the needs of those involved. Services
usually follow the same format as sacrament meeting except that the sacrament is
not administered to inmates in prisons. As an exception to Church policy, when
services are held in prisons, inmates may participate by offering prayers or
giving talks regardless of their religious affiliation or standing in the
Church.
Other support that may be given to members in these institutions includes
counseling, home teaching, visiting teaching, Sunday School classes, family
home evening, seminary or institute classes, and other special programs.
For more information, stake presidents may contact the Priesthood Department
at Church headquarters (telephone 1-801-240-2134 or 1-800-453-3860, extension
2134).
Keep Needs and Assistance Confidential
The stake president should keep
confidential the needs of Members and
the help that is provided.
Oversee Finances, Records, Reports, and Properties
The stake presidency calls twelve high priests to form the stake high council
(see D&C 102:1). Elders may be considered to serve on the high council but
must first be ordained high priests. (District councils may be composed of
elders and high priests.) The stake presidency may call military chaplains who
live in the stake to serve as high councilors.
Under the direction of the stake presidency, high councilors help oversee the
work of the Church in the stake. They have advisory and administrative
responsibilities as described below:
The high council does not meet unless a member of the stake presidency is
present.
Stake Executive Secretary
The stake president or an assigned counselor calls and sets apart a stake
executive secretary. He should hold the Melchizedek Priesthood and be worthy to
have a temple recommend.
The executive secretary is an assistant to the stake presidency. He meets
with the stake presidency and prepares meeting agendas as instructed. He also
attends meetings of the stake priesthood executive committee, stake council, and
stake welfare committee.
He coordinates stake business between the stake presidency and high council.
He also schedules appointments for the stake presidency. He distributes copies
of the Bulletin and other Church publications and correspondence
promptly.
He reviews the status of home teaching in the stake with the stake
presidency.
He coordinates the Church magazine subscription efforts in the stake (see
page 284 in Book 2).
He advises the stake presidency of members who are entering or already in
military service. Under the direction of the stake presidency, he coordinates
preservice Church orientation in the stake.
He instructs ward executive secretaries as requested by the stake president
or by bishops.
Stake Clerk
The stake president or an assigned counselor calls and sets apart a stake
clerk. The stake clerk should hold the Melchizedek Priesthood and be worthy to
have a temple recommend. He should be an honest and careful record keeper and a
capable teacher and administrator. He also should be qualified to handle
financial matters.
The tenure of stake clerks should be sufficient for them to learn their
duties and magnify their callings. Stake clerks do not need to be released when
a stake presidency is reorganized.
The stake clerk's responsibilities are outlined on pages 123-24 and 133.
Assistant Stake Clerks
The stake president or an assigned counselor may call and set apart one or
more assistant stake clerks. These clerks should hold the Melchizedek Priesthood
and be worthy to have a temple recommend. The stake presidency may assign them
to each part of stake record keeping, such as financial records, member progress
reporting, and historical records. Assistant stake clerks who are assigned to
financial records should be qualified to handle financial matters.
The responsibilities of assistant stake clerks are outlined on pages 124-25
and 133.
Purpose and Organization of a
Ward
During His mortal ministry, the Savior organized His Church and established
congregations of believers. Members of His Church met together to worship, learn
the gospel, and serve and strengthen each other.
As in the ancient Church, members of The Church of Jesus Christ of Latter-day
Saints are organized into congregations. Large congregations are called wards.
Small congregations are called branches. The purpose of these congregations is
to help a people .come unto Christ, and be perfected in him" (Moroni 10:32).
Bishopric
The bishop holds the priesthood keys to preside over a ward and direct the
work of the Church in the ward. He and his counselors minister to ward members
in love, helping "bring to pass the immortality and eternal life of man" (Moses
1:39).
The bishop has five principal responsibilities in presiding over a ward:
The bishop should delegate many assignments to his counselors, the ward
executive secretary, the ward clerk, assistant ward clerks, and quorum and
auxiliary leaders. This allows him to concentrate on duties that he alone should
ordinarily do.
If the bishop is absent, ill, or otherwise unable to perform his duties, a
counselor may act in his place temporarily except as noted in this handbook. The
counselor is to consult with the stake president if he has questions about
acting for the bishop.
Presidency of the Aaronic
Priesthood
The bishopric is the presidency of the Aaronic Priesthood in the ward
(D&C 107:15). The bishop is also president of the priests quorum in the ward
(see D&C 107:87-88). The bishopric should study passages in the scriptures
and instructions in the handbooks that pertain to the Aaronic Priesthood. The
bishop and his counselors have similar responsibilities for young women in the
ward as they have for Aaronic Priesthood holders.
Members of the bishopric watch over and nurture young men and young women in
the ward. They help Aaronic Priesthood holders accomplish the purposes of the
Aaronic Priesthood (see pages 177-78 in Book 2). They help young women
live the Young Women values and standards of personal worthiness (see pages
211-12 in Book 2).
The bishopric oversees Aaronic Priesthood quorums and Young Women classes.
The bishopric also oversees the ward Young Men and Young Women organizations.
The bishop presides over the ward Aaronic Priesthood committee and bishopric
youth committee.
For more information, see pages 180-81 and 216-17 in Book 2.
Presiding High Priest
The bishop has the following responsibilities as the presiding high priest in
the ward. His counselors assist him.
Teach the Gospel
Members of the bishopric are teachers. They teach the gospel in meetings,
classes, and interviews. They also bear their testimonies often.
Members of the bishopric base their teaching on the scriptures and the words
of the latter-day prophets (see D&C 42:12; 52:9). They teach with power and
by the Spirit, strengthening members' faith in the Savior and their commitment
to obey His commandments (see D&C 42:14; 43:15).
The bishop and his counselors oversee and support others who teach the gospel
in the ward. They ensure that teaching is effective and doctrinally correct.
They also encourage members to study, teach, and live the gospel in the home.
For more information about teaching, see pages 300-306 in Book 2.
Instruct Leaders
Members of the bishopric instruct leaders in doctrines, responsibilities,
policies, and procedures. This
instruction should inspire leaders to grow spiritually and seek the Lord's
guidance in fulfilling their callings.
Resources for instructing leaders include the scriptures, teachings of the
latter-day prophets, Church handbooks, and other Church-produced training
materials.
Oversee Efforts to Accomplish the Mission of the
Church
Missionary Work (Proclaiming the Gospel). Members of the bishopric
have the following responsibilities for missionary work:
They set an example by finding and preparing people for the missionaries to
teach and by fellowshipping new members. They also encourage members to
participate in these efforts.
They ensure that the doctrines, principles, and blessings relating to
missionary work are taught regularly in ward meetings and classes.
They help prospective full-time missionaries prepare to serve missions,
particularly young men. The bishop interviews and recommends worthy ward members
to serve as full-time missionaries (see pages 79-89).
They direct the efforts of the ward mission leader as a member of the
priesthood executive committee (see page 247 in Book 2). They receive
regular reports from him on efforts to find and prepare people to be taught the
gospel. They also receive reports on the teaching, fellowshipping, retention,
and activation efforts of stake missionaries and full-time missionaries serving
in the ward.
They oversee the assistance that full-time missionaries give in activation
efforts.
They meet investigators who are being taught and keep informed of their
progress. A member of the bishopric should attend each baptism.
They oversee efforts to minister to new members in the ward. These
responsibilities are outlined on pages 307-10 in Book 2.
Spiritual and Temporal Welfare (Perfecting the Saints). Each member of
the bishopric should set an example in spiritual welfare by praying, serving,
keeping covenants, and striving for virtue and holiness in his own life (see
D&C 38:24; Moroni 10:32-33). The bishopric sets the spiritual tone in the
ward.
One of the bishopric's most important responsibilities is helping members
build spiritual strength. The bishopric should pray continually to know how to
do this. Suggestions include teaching and testifying of the gospel, teaching
members to pray and study the scriptures, emphasizing the importance of the
family, helping members prepare to receive all essential ordinances and keep the
associated covenants, providing opportunities to serve, making meetings
edifying, and showing love by ministering to members individually.
Members of the bishopric set an example in temporal welfare by striving to
become self-reliant and by caring for the poor and needy. They also encourage
members in these efforts.
Members of the bishopric teach priesthood and auxiliary leaders their welfare
responsibilities. They also ensure that the doctrines, principles, and blessings
relating to welfare are taught regularly in ward meetings. For information about
these doctrines and principles, see pages 255-60 in Book 2. For
information about the bishopric's responsibilities to administer the Church
welfare program, see pages 14-17 in this book. This information is also
available in Providing in the Lord's Way: A Leader's Guide to Welfare.
Temple and Family History Work (Redeeming the Dead). Members of the bishopric
oversee temple and family history work in the ward. They also set an example in
doing this work, including regular temple attendance where circumstances allow.
They help members prepare to receive their own temple ordinances. They also
encourage members to identify their kindred dead and provide temple ordinances
for them.
They ensure that the doctrines, principles, and blessings relating to temple
and family history work are taught regularly in ward meetings and classes.
They interview ward members for temple recommends. They also help new
members, less-active members, and endowed members who have not renewed their
recommends for an extended time prepare to go to a temple. The bishop organizes
regular temple preparation seminars for these members.
For more information, see pages 65-77 in this book and pages 261-70 in
Book 2.
Coordinate the Work of the Melchizedek Priesthood
The bishop and his counselors work closely with the elders quorum president
and high priests group leader in watching over quorum and group members,
building strength in the quorum and group, and ensuring that the work of the
priesthood is accomplished.
Members of the bishopric oversee home teaching in the ward (see pages 168-70
in Book 2).
They oversee efforts to minister to new members and less-active members (see
pages 307-10 in Book 2).
At least quarterly the bishop holds priesthood interviews with the elders
quorum president and high priests group leader (see page 19).
Preside over Ward Committees and Councils
The bishop presides over the ward priesthood executive committee, ward
council, ward welfare committee, ward Aaronic Priesthood committee, and
bishopric youth committee. The bishop usually assigns one of his counselors to
preside over the ward committee for single members. For information about these
committees and councils, see pages 317-19 in Book 2.
Conduct Ward Business
The bishop conducts ward business with the stake presidency and receives
counsel and instructions from presiding authorities. He also oversees the goals
and plans for each part of ward activity.
Oversee Callings and Releases
The bishop oversees the administration of the sacrament, blessing of
children, baptism of eight-year-old members of record, confirmation, and
ordination to Aaronic Priesthood offices.
The bishop usually initiates recommendations to the stake presidency for
brethren to be ordained elders or high priests (see page 31). These ordinations
are performed under the direction of the stake president.
Instructions for performing ordinances and blessings are outlined on pages
23-35.
Oversee Ward Auxiliaries and Programs
The bishopric oversees the ward auxiliary organizations:
The bishopric ensures that the following Church programs are implemented in
the ward and, if necessary, adapted to local circumstances. The bishop usually
assigns primary responsibility for each program to one of his counselors:
The bishopric plans the ward meetings listed on pages 54-57 in this book and
pages 317-19 in Book 2. The bishop presides at these meetings unless a
member of the stake presidency, a General Authority, or an Area Authority
Seventy attends. The bishop's counselors may conduct these meetings and may
preside if the bishop is absent.
Perform Civil Marriages
The bishop may perform civil marriages where legally authorized by local
government authority (see pages 71-72). He may not assign this to a counselor.
Conduct Funeral and Burial Services
The bishop, or an assigned counselor in his absence, conducts funeral and
burial services for ward members and for others as requested (see pages 57-59).
Respond to Accidents and Other Serious Situations
The bishop should be notified promptly of any injuries, illnesses, accidents,
and property damage that occur on Church property or are the result of something
that happened during a Church-sponsored
activity in the ward. The bishop should notify the stake president.
Additional instructions are provided on pages 276-77 in Book 2.
Refer Legal Matters
See page 151.
Common judge
"[The bishop is] to be a judge in Israel, to do the business of the church,
to sit in judgment upon transgressors upon testimony as it shall be laid before
him according to the laws, by the assistance of his counselors, whom he has
chosen or will choose among the elders of the church.
"This is the duty of a bishop....
"Thus shall he be a judge, even a common judge among the inhabitants of Zion"
(D&C 107:72-74).
As a common judge, the bishop conducts worthiness interviews (see pages
19-21), counsels ward members (see pages 21-22), and administers Church
discipline (see pages 91-107). He also may be asked to certify the worthiness of
Church employees (see page 148).
Administer the Church Welfare Program
The office of bishop carries with it a special mandate to care for the poor
and needy (see D&C 84:112; 107:68). The bishop is assisted by Melchizedek
Priesthood and Relief Society leaders, as well as home teachers and visiting
teachers.
Seek Out the Needy
The bishop should know the temporal circumstances of ward members and ensure
that needy members receive proper care. It is not enough to respond only when
asked for help. To serve effectively, the bishop should seek out the poor, the
needy, the single parent, the aged, the disabled, the fatherless, the widowed,
and others who have special needs.
There are many ways for the bishop to identify needy ward members. One way is
through promptings of the Spirit. The bishop should listen for the Spirit to
prompt him to inquire about members well-being and to reveal undisclosed needs.
The bishop may also identify welfare needs during meetings of the ward
priesthood executive committee, ward council, and ward welfare committee.
Interviews with the elders quorum president, high priests group leader, and
Relief Society president also help him identify welfare needs.
Home teachers and visiting teachers can also help identify welfare needs.
they should inquire about the well-being of those whom they visit. When
possible, they help meet these members' needs. They also report these needs to
their priesthood or Relief Society leader, who reports them to the bishop.
Determine What Assistance to Render
Through the Church, the Lord has established a way to care for the poor and
needy and help them regain their self-reliance. When Church members are doing
all they can to provide for themselves but still cannot meet their basic needs,
they first should turn to their families for help. When this is not sufficient,
the Church stands ready to help.
To determine what welfare assistance to render, the bishop considers the
causes of members' needs. He also evaluates what members have done and may do to
provide for themselves and their families. If he feels that assistance is
justified, he completes a Needs and Resources Analysis form. He then determines
how much assistance to provide as Church welfare and when and how to provide it.
Individual circumstances vary, so the bishop should seek guidance from the Lord
for each situation.
When appropriate and without breaking confidences, the bishop may include the
Relief Society president in determining what assistance to provide. He may
assign her to visit members to assess their needs and suggest how to respond to
them. This may include preparing an itemized fist of basic food and clothing
needs. It also may include preparing a Bishop's Order for Commodities form for
the bishop to review. The bishop's signature on this form authorizes service at
a bishops' storehouse or purchases from a local vendor. The Relief Society
president's role in making family needs visits is explained more fully on pages
208-9 in Book 2.
Render Assistance
The bishop is entrusted with the sacred responsibility of using Church funds
and commodities to care for the poor and needy members of the ward. He provides
welfare assistance to accomplish the following objectives:
The following guidelines will help the bishop provide appropriate welfare
"assistance.
Draw upon the Lord's Storehouse. The Lord's storehouse includes the
time, talents, skills, compassion, consecrated materials, and financial
resources of faithful Church members. The bishop is the Lord's agent in using
these resources to assist the poor and needy (see D&C 42:34). As he uses
these resources to care for the needy in the Lord's way, both givers and
receivers are blessed (see D&C 104:16; Acts 20:35).
Assist with Necessities. The Church helps needy members by providing
the goods and services they need to sustain life. The Church does not provide
the means to maintain an affluent standard of living. Members who are
temporarily unable to provide for themselves may need to alter their standard of
living until they are self-reliant. They should not rely on Church welfare to
insure them against temporary hardship or to allow them to continue their
present standard of living without interruption.
Use Appropriate Resources in the Community. Members may use
appropriate services in the community to meet their basic needs. These services
may include hospitals, physicians, and other sources of medical care; job
training and placement services; services for disabled persons; professional
counselors or social workers; domestic violence centers; and alcohol or drug
treatment services. The bishop should become familiar with the resources that
are available in the community and teach members to maintain gospel standards
while using such services.
When deciding what welfare assistance to give, the bishop determines whether
members are receiving assistance from government or other sources. Bishops
should be careful not to duplicate welfare assistance.
Help Needy Members Obtain Health Care. The bishop may arrange and pay
for health care for needy ward members. In deciding whether the Church should
pay for health care, he determines whether the car( is necessary based on
sound medical advice (se( "Medical and Health Practices" and "Self-Awareness
Groups" on pages 156-57 for two restrictions on using fast-offering funds). He
also determines whether family members are able and willing to assist. He also
determines whether the member is fully using insurance, government, or other
available benefits.
If the bishop feels that the Church should assist the needy member, he asks
the health care providers if they will reduce their fees. He ensures that the
Church promptly pays the medical expenses it has agreed to pay.
If a member's medical expenses that will be paid by the Church are likely to
exceed $1,000, the bishop should follow the instructions on page 7.
Give Work Assignments to Members Who Receive Assistance
Work is a spiritual and temporal necessity. When members receive Church
welfare assistance, the bishop gives them opportunities to work to the extent of
their ability for the assistance they receive. When they work for assistance,
they remain industrious, maintain self-respect, and increase their ability to be
self-reliant.
The bishop strives to give work assignments that are meaningful. Ideally,
needy members are given assignments that allow them to serve others. The bishop
ensures that members are given the instruction they need to fulfill their
assignments.
When giving a work assignment, the bishop asks the members to commit
themselves to fulfilling it. if they are reluctant or refuse to work, he should
help them understand that work assignments are given to bless them.
There are many creative ways to provide work opportunities. Bishops may
include the ward welfare committee in compiling a list of such opportunities.
Where local Church welfare operations exist, they may provide work opportunities
and training for people who need Church assistance.
Administer Fast Offerings
Encourage Members to Live the Law of the Fast. The bishopric
encourages ward members to fast each fast Sunday for two consecutive meals and
to contribute a fast offering at least equal to the value of the food they would
have eaten. If possible, members should give much more than the value of two
meals. The bishopric teaches members that fasting and contributing fast
offerings will bless their lives and the lives of the needy. These principles
should be taught in priesthood quorum meetings, Relief Society and other
auxiliary meetings, home visits, and sacrament meetings. The bishop teaches,
these principles in temple recommend interviews and tithing settlement
interviews.
Oversee the gathering and Accounting of Fast Offerings. See pages
134-35.
Use Fast Offerings to Render Assistance. See page 15.
Consult with the Stake President in Special Circumstances
The stake president assigns the bishop who is chairman of the stake bishops'
welfare council to serve on the stake welfare committee. A suggested agenda for
this committee's meetings is provided on pages 315-16 in Book 2.
Prepare for and Respond to Emergencies
The bishopric directs the ward welfare committee in preparing a ward
emergency response plan. This plan should be coordinated with similar plans in
the stake and community.
When emergencies arise, home teachers contact the families and individuals
assigned to them, assessing their condition and needs. Home teachers report to
the elders quorum presidency and high priests group leadership, who report to
the bishop. The bishop then reports to the stake presidency the condition of
members and Church property. This system may also be used to communicate
messages from the stake presidency or bishopric.
During an emergency, Church leaders should make the services of the Church
available to civil authorities. Church leaders also should take independent
action in behalf of Church members as needed.
Assist Transients
The bishop may assist members and others who are transients, but he should be
discerning about the type and amount of assistance he gives. When possible, he
contacts the bishop of the person's home ward before providing assistance. Where
there are two or more wards in the vicinity, the stake president may appoint one
bishop to handle all requests from transients. This helps avoid duplication and
confusion.
Keep Needs and Assistance Confidential
The bishop should keep confidential the needs of members and the help that is
provided. He should be careful not to embarrass members who need assistance. If
he asks the Relief Society president or others to help, he shares only the
information they need to fulfill their welfare duties. He also instructs them to
maintain confidentiality. This helps safeguard the privacy and dignity of
members who are being assisted.
Oversee Finances, Records, and the Use and
Security of the Meetinghouse
The bishop recommends and a member of the stake presidency or an assigned
high councilor calls and sets apart a ward executive secretary. He should hold
the Melchizedek Priesthood and be worthy to have a temple recommend.
The executive secretary is an assistant to the bishopric. He meets with the
bishopric and prepares meeting agendas as instructed. He also attends meetings
of the ward priesthood executive committee, ward council, and ward welfare
committee.
He coordinates ward business between the bishopric and other leaders. He also
schedules appointments for the bishopric. He distributes copies of the
Bulletin and other Church publications and correspondence promptly.
He reviews the status of home teaching in the ward with the bishopric.
He coordinates the Church magazine subscription efforts in the ward (see page
284 in Book 2).
He assists with Church education matters, such as seminary and institute
registration.
He keeps and circulates to the ward welfare committee a current list of the
names and addresses of ward members who are in the military. He also informs the
stake executive secretary when members plan to enter the military.
Ward Clerk
The bishop recommends and a member of the stake presidency or an assigned
high councilor calls and sets apart a ward clerk. The ward clerk should hold the
Melchizedek Priesthood and be worthy to have a temple recommend. He should be an
honest and careful record keeper. He also should be qualified to handle
financial matters.
The tenure of ward clerks should be sufficient for them to learn their duties
and magnify their callings. Ward clerks do not need to be released when a
bishopric is reorganized.
The ward clerk's responsibilities are outlined on pages 125 and 134.
Assistant Ward Clerks
The bishop may recommend and a member of the stake presidency or an assigned
high councilor may call and set apart one or more assistant ward clerks. These
clerks should hold the priesthood and be worthy to have a temple recommend. The
bishopric may assign them to each part of ward record keeping, such as financial
and membership records. Assistant ward clerks who are assigned to financial
records should hold the Melchizedek Priesthood and be qualified to handle
financial matters.
The responsibilities of assistant ward clerks are outlined on pages 125 and
134.
Interviews
Each stake president and bishop is "a judge in Israel" (D&C 107:72). By
this authority they conduct worthiness interviews and priesthood interviews as
outlined in this section. They represent the Lord in conducting these
interviews. Accordingly, they should seek to bless members and help them live
the gospel of Jesus Christ.
General Instructions for Worthiness
Interviews
Stake presidents, bishops, and (when authorized) their counselors conduct
worthiness interviews as outlined in this section. They should prepare
spiritually so they can be guided by the Spirit during these interviews. They
also should seek the power of discernment. This is a spiritual gift that will
help them discern truth, as well as a member's needs (see D&C 46:27-28).
Worthiness interviews should be private. For example, a husband and wife are
interviewed separately for temple recommends.
Careful listening is important during worthiness interviews. The member of
the stake presidency or bishopric should give full and sincere attention to the
person being interviewed. The interviewer also makes sure that members
understand the questions being asked. He sets aside enough time to conduct the
interview in a dignified, unhurried manner.
General Instructions for Priesthood
Interviews
Stake presidents, bishops, and their counselors regularly interview the
priesthood leaders who report to them. One purpose of these interviews is to
receive an accounting of the leader's responsibilities. Another purpose is to
help the leader review progress, set goals, and make plans to accomplish them.
Where applicable, budgets and expenditures are also reviewed during these
interviews.
The person who conducts a priesthood interview should instruct, encourage,
and inspire leaders in their efforts to fulfill their callings. He also should
express gratitude and strengthen the leader in his personal and family life.
Interviews Conducted by the Stake
President
The stake president conducts the following interviews with stake members:
Interviews Conducted by the Stake
President or His Counselors
The stake president or an assigned counselor conducts the following
interviews with stake members. Before interviewing a person for any of the
purposes listed below, the member of the stake presidency ensures that the
person has been interviewed or cleared by the bishop. If a counselor encounters
serious matters, such as transgressions that require confession, he should refer
the member to the stake president without delay.
Interviews Conducted by the
Bishop
The bishop conducts the following interviews with ward members:
Interviews Conducted by the Bishop or
His Counselors
The bishop or an assigned counselor conducts the following interviews with
ward members. Only the bishop resolves concerns about chastity and associated
moral matters in these interviews. If a counselor encounters serious matters,
such as transgressions that require confession, he should refer the member to
the bishop without delay.
The bishop interviews each young man and each young woman in the ward at
least annually. He interviews each priest and each 16- and 17-year-old young
woman at least twice annually.
In addition, six months after the annual interview with the bishop,
counselors in the bishopric interview each young man and young woman who belong
to the Aaronic Priesthood quorum and Young Women class the bishop has assigned
them to oversee.
In large wards, bishops, acting with inspiration and wisdom, may adjust the
frequency of interviews. Some youth may need added attention, while others may
need less frequent interviews than are suggested, though all should be
interviewed at least annually.
Interviews are excellent teaching opportunities and can be spiritual
experiences for youth. Members of the bishopric should express love and listen
carefully. They should encourage the young person to talk rather than doing most
of the talking themselves.
Matters for discussion should include the growth of the young person's
testimony of Heavenly Father, the mission and Atonement of Jesus Christ, and the
restored gospel. The importance of sustaining the President of the Church and
other general and local Church leaders should also be discussed.
Another matter for discussion should be the importance of obeying the
commandments, particularly:
The bishopric may want to refer to For the Strength of Youth during
discussions about obeying the commandments.
While interviewing young men, the bishopric member gives special attention to
their preparation for a full-time mission. He discusses being worthy, studying
the gospel, building a testimony, and preparing financially, emotionally,
physically, and spiritually Bishopric members should be sensitive to the
circumstances under which young men are honorably excused from full-time
missionary service (see pages 81-82).
The bishop and his counselors encourage young women to support young men in
accepting mission calls. Young women of eligible age who desire to serve a
mission may do so, but they should understand that it is optional (see page 80).
Members of the bishopric ensure that youth understand the blessings of temple
covenants and temple marriage and the requirements for receiving these
blessings.
When interviewing a young man for priesthood ordination, the bishop discusses
the blessings of holding the Aaronic Priesthood and the duties of the office to
which the person will be ordained, as revealed in Doctrine and Covenants
20:46-60 (see also pages 175-76 in Book 2). In all interviews with young
men, the bishopric member emphasizes the importance of accomplishing the
purposes of the Aaronic Priesthood. He evaluates each young man's progress and
encourages him.
When interviewing a young woman, the bishopric member emphasizes the
importance of incorporating the Young Women values and the standards of personal
worthiness in her daily living (see pages 211-12 in Book 2). He also
emphasizes the importance of completing the Personal Progress program. He
evaluates the young woman's progress and encourages her.
When interviewing young men or young women of seminary age, the bishopric
member emphasizes the importance of regular attendance at seminary and the
blessings that come from active participation.
When discussing moral cleanliness, the bishop adapts the discussion to the
understanding of the youth. He also ensures that the discussion does not arouse
curiosity or experimentation.
Other Interviews
Interviews for Convert Baptisms
See page 26.
Interviews of Persons to Be Readmitted by Baptism
For instructions on interviewing persons who have been excommunicated and
want to be readmitted by baptism, see pages 104-5.
For instructions on interviewing persons who have had their names removed
from Church records and want to be readmitted by baptism, see page 130.
Counseling
As judges in Israel, stake presidents and bishops counsel stake and ward
members who seek spiritual guidance, who have weighty personal problems, or who
have committed serious transgressions. The stake president or bishop may not
assign this to a counselor except in the most urgent cases when he is absent.
Church members should make a diligent effort, including earnest prayer and
scripture study, to find solutions and answers themselves. If they still need
help, they should counsel first with their bishop. If necessary, he refers them
to the stake president. Local leaders should discourage members from calling,
visiting, or writing to Church headquarters about personal matters.
The stake president and bishop are entitled to the discernment and
inspiration necessary to be spiritual advisers and temporal counselors to ward
members who need such help. They should prepare spiritually before counseling a
member, seeking the power of discernment and the guidance of the Spirit. This
guidance usually comes as impressions, thoughts, or feelings. The Spirit often
prompts leaders to remember teachings from the scriptures and from latter-day
prophets.
The stake president or bishop should schedule adequate time for appointments.
Members should not feel that he is too busy and can devote only a few minutes to
them. He also should help members feel comfortable as the appointment begins.
if the stake president or bishop does not feel prepared to counsel a member,
he should schedule another appointment. Between appointments he should seek
guidance through study, prayer, and, if necessary, fasting. He also may confer
with his priesthood leader.
The stake president or bishop should counsel members privately in his office.
When meeting with a woman, he should ask a priesthood holder to be in an
adjoining room, foyer, or hall. He should avoid circumstances that might be
misunderstood.
The stake president or bishop should avoid making decisions for those he
counsels. Instead, he helps them make their own decisions with the Lord's
guidance. He also helps them analyze and resolve problems or questions in the
context of the doctrines of the gospel and the plan of salvation.
When counseling, the stake president or bishop asks questions to help him
understand the member's situation, though he should avoid unnecessary probing.
Questions usually should bring out feelings and thoughts rather than yes
or no replies. Members should do most of the talking.
While members talk, the stake president or bishop should listen carefully,
giving full and sincere attention. Listening is vital in establishing confidence
and trust. People often need someone they trust to listen to them as they work
through their challenges and problems.
If a member has transgressed, the stake president or bishop firmly and
lovingly helps him or her repent. He teaches that repentance includes having a
broken heart and contrite spirit, recognizing and forsaking sin, seeking
forgiveness, making restitution, and demonstrating a renewed commitment to keep
the commandments. If necessary, he imposes informal Church discipline or
initiates formal discipline. He should be familiar with the circumstances that
may necessitate Church discipline and the procedures for initiating it.
When counseling members, the stake president and bishop help them take
preventive action to resist temptations. For example, members who are courting,
are having difficulty in their marriages, are separated or divorced, and are
struggling with minor moral problems may be protected and strengthened by
counseling designed to help them guard against transgression. Presiding officers
need not wait for members to seek such help, but may call them in for
counseling.
If a member needs professional counseling or therapy, the stake president or
bishop should select or recommend a professional who will work in harmony with
gospel teachings and principles. Leaders may work through LDS Social Services
where it is available.
No priesthood officer is to counsel a person whom to marry. Nor should he
counsel a person to divorce his or her spouse. Those decisions must originate
and remain with the individual.
When a marriage ends in divorce, or if a husband and wife separate, they
should always receive counseling from Church leaders. One or both may also need
Church discipline if they have committed serious transgressions in connection
with the divorce or separation.
The stake president or bishop may give a priesthood blessing if the member
who is being counseled sincerely wants one.
Keeping Confidences
During and after their term of service in a calling, leaders must keep
confidences about matters discussed when interviewing and counseling. A breach
of confidence can damage trust, testimonies, and faith. A leader must not
discuss confidential matters with others, including his counselors and wife,
unless he receives consent from the person he is interviewing or counseling. If
the bishop or a counselor in the stake presidency encounters matters that need
to be discussed with the stake president, he should explain this to the member
and refer the member to the stake president without delay.
Responding to Abuse
While interviewing or counseling a person, a priesthood leader may become
aware of incidents of abuse of a child, spouse, or other person. Abuse cannot be
tolerated in any form. Guidelines for responding to abuse are provided on pages
157-58.
General Instructions
An ordinance is a sacred act, such as baptism, that is performed by the
authority of the priesthood. The ordinances of baptism, confirmation,
Melchizedek Priesthood ordination (for men), and the temple endowment and
sealing are required for exaltation for all accountable persons. These are
called the saving ordinances. As part of each saving ordinance, the recipient
makes covenants with God.
Priesthood blessings are important for the blessing, comfort, and
encouragement of God's children.
Brethren who perform ordinances and blessings should prepare themselves by
living worthily and striving to be guided by the Holy Spirit. They should
perform each ordinance and blessing in a dignified manner, making sure it meets
the following requirements:
When ordinances or blessings are performed in sacrament meeting, the bishop
ensures that they are performed properly. To avoid embarrassing a priesthood
holder, the bishop quietly corrects errors only if essential elements of the
ordinance or blessing are incorrect.
Participation in Ordinances and
Blessings
Only brethren who hold the necessary priesthood and are worthy may perform an
ordinance or blessing or stand in the circle. Those who participate are usually
limited to priesthood leaders, close family members, and close associates such
as home teachers.
When several brethren participate in an ordinance or blessing, each one
places his right hand lightly on the person's head (or under the baby being
blessed) and his left hand on the shoulder of the brother to his left. Large
numbers of brethren are discouraged from participating in a single ordinance or
blessing.
Leaders encourage worthy fathers who hold the necessary priesthood to perform
or participate in ordinances and blessings for their own children.
Family members are usually invited to attend when a person receives an
ordinance or blessing.
Performing an Ordinance or Blessing in
Another Ward
To act as voice when naming and blessing a child, baptizing or confirming a
person, ordaining a person to a priesthood office, or dedicating a grave, a
priesthood holder who is outside his own ward should show the presiding officer
a current temple recommend or a Recommend to Perform an Ordinance form (obtained
from his bishopric).
Teaching How to Perform Ordinances and Blessings
Priesthood leaders teach brethren how to perform ordinances and blessings.
Leaders also help fathers be prepared and worthy to perform ordinances and
blessings for family members.
Instructions for Ordinances and
Blessings
In addition to this section, instructions for performing most ordinances and
blessings are published in the "Melchizedek Priesthood" section of Book
2. Instructions for ordinances that Aaronic Priesthood holders may perform
are also published in the "Aaronic Priesthood" section of Book 2.
Priesthood leaders should not produce or use publications that give
instructions for ordinances, blessings, or prayers unless the First Presidency
has authorized such publications.
Translating and Interpreting
Ordinances and Blessings
If necessary, a bishop may ask a worthy priesthood holder to translate orally
an ordinance or blessing into a language that the recipient understands.
The bishop also may ask a worthy priesthood holder to interpret an ordinance
or blessing if the recipient is hearing impaired.
Records of Ordinances
The complete date that the following ordinances were performed should be
recorded on a person's membership record: baptism, confirmation, priesthood
ordination, temple endowment, and temple sealing.
Recording the Words of Ordinances and
Blessings
Patriarchal blessings are recorded and transcribed. The exact wording of
other ordinances and blessings is not recorded in writing or by recording
device. However, a family may record father's blessings.
Photographs and Video Recordings of
Ordinances and Blessings
No one should take photographs, motion Pictures, or video recordings of
priesthood ordinances or blessings or of baptismal services.
Ordinances for Adopted
Children
After a legal adoption is final, adopted children receive ordinances in the
surname of their adopting parents. An older child who is adopted and who has
been baptized is not baptized again. The ward clerk changes the membership
record to conform to the decree of adoption.
Ordinances for Persons Who Have Mental
Disabilities
When contemplating ordinances for a person who has a mental disability,
priesthood leaders and parents prayerfully consider the person's wishes and
degree of understanding. Ordinances should not be withheld if the person is
worthy, wants to receive them, and demonstrates an appropriate degree of
responsibility and accountability. Living persons whose disabilities cause them
to have the mental capacity of little children may not be accountable (see
D&C 29:46-50). The saving ordinances do not need to be performed for these
persons.
If leaders determine that a person should receive an ordinance, they help him
or her understand and prepare for it.
For information about baptism for persons who have mental disabilities, see
pages 26-27. For information about priesthood ordination, see page 33. For
information about patriarchal blessings, see page 35.
For information about temple ordinances, see pages 67 (living members) and 76
(deceased persons). A bishop should consult with his stake president if he has
questions about specific persons. The stake president may direct questions to
the Office of the First Presidency if necessary.
Ordinances and Blessings Performed by
and for Persons Who Have Physical Disabilities
Persons who have physical disabilities such as the loss of one or both arms,
paraplegia, quadriplegia, or hearing impairment may perform and receive
ordinances and blessings. Leaders make the necessary arrangements for these
persons to participate in a way that their disabilities allow. If there are
questions that local leaders cannot resolve, the stake president refers them to
the Office of the First Presidency.
Persons who are hearing impaired may communicate through sign language when
performing or receiving an ordinance or blessing. If an ordinance or blessing is
performed under the direction of a presiding officer, he ensures that the
recipient can understand it through an interpreter or by other means.
Procedure When an Ordinance Is Not
Valid
Ordinances for Which There Is No Valid Record
An ordinance is not valid unless at least the correct year it was performed
is recorded ^ on the membership record. If the date is missing or incorrect, the
ordinance can be validated by the member showing the bishop the original
certificate that was issued when the ordinance was performed. The bishop then
asks a clerk to record this information on the membership record.
If the member cannot provide the certificate, a ward clerk can ask for a
search of Church records (available only for records submitted before 1984) by
completing a Request for Ordinance Information form.
If the information cannot be found in Church records, the bishop or clerk may
try to verify the ordinance by obtaining the testimony of two witnesses. The two
witnesses should:
If this testimony is obtained, the bishop may authorize a clerk to record or
correct the date on the membership record.
If the ordinance is not verified by an original certificate, a search of
Church records, or the testimony of witnesses, it must be performed again to be
valid.
If the member has received other ordinances after having received an invalid
ordinance, they must be ratified by the First Presidency to be valid. The stake
president (or the bishop under his direction) may request ratification by
sending a letter to the Office of the First Presidency.
Ordinances That Were Received out of Sequence
An ordinance is not valid if a person received it out of sequence. For
example, the endowment of a male member is not valid if he received it before
receiving the Melchizedek Priesthood. However, the First Presidency may ratify
such an ordinance. To request ratification, the stake president (or the bishop
under his direction) sends a letter to the Office of the First Presidency.
Ordinances That Were Performed before the Appropriate Age
An ordinance is not valid if it was performed before the appropriate age. For
example, a baptism is not valid if it was performed before the person was eight.
If no other ordinances have been received based on the invalid ordinance, it
should be performed again. If other ordinances, such as priesthood ordination,
have been received based on the invalid ordinance, those ordinances and the
invalid ordinance must be ratified by the First Presidency to be valid. To
request ratification, the stake president (or the bishop under his direction)
sends a letter to the Office of the First Presidency.
Records of Ordinances That Were Performed Again
If an ordinance was performed again to become valid, a clerk records the date
it was performed again on the membership record even if it will appear out of
sequence with the dates of other ordinances on the membership record.
Naming and Blessing
Children
General Guidelines
"Every member of the church of Christ having children is to bring them unto
the elders before the church, who are to lay their hands upon them in the name
of Jesus Christ, and bless them in his name" (D&C 20:70). In conformity with
this revelation, only worthy Melchizedek Priesthood holders may participate in
naming and blessing children. Priesthood leaders should inform members of this
instruction before their children are named and blessed. While preserving the
sacred nature of the blessing, leaders should make every reasonable effort to
avoid embarrassment or offense to individuals or families.
Children normally should be named and blessed during fast and testimony
meeting in the ward where the parents are members of record.
Babies Who Were Born out of
Wedlock
Children who were born out of wedlock may be blessed during fast and
testimony meeting. Or, if a family prefers, the bishop may authorize Melchizedek
Priesthood holders to bless the child in the home, with a member of the
bishopric presiding.
Babies Who Are Critically
Ill
If a newborn infant is critically ill, a Melchizedek Priesthood holder may
perform the naming and blessing in the hospital or at home without previous
authorization from the bishop. A person who does this should notify the bishop
promptly so necessary records can be made.
Babies with a Nonmember
Parent
When either of a child's parents is a nonmember, the bishop should obtain
verbal permission from both parents before the child is blessed. He explains
that a membership record will be prepared for the child after the blessing. He
also should tell them (1) that ward members will contact them periodically and
(2) that when the child turns eight the bishop or the stake missionaries will
visit them and propose that the child be baptized.
Instructions for Naming and Blessing a
Child
When blessing a baby, Melchizedek Priesthood holders gather in a circle and
place their hands under the baby. When blessing an older child, brethren place
their hands lightly on the child's head. The person who gives the blessing:
When a child is to be blessed, the parents complete the top portion of a
Child Blessing Record and Certificate form. They return the completed form to a
member of the bishopric. After a child is blessed ' the bishop ensures that the
record and certificate are completed and distributed according to instructions
with the form.
If a baby is born out of wedlock, the name on the membership record and
certificate of blessing should match the name on the birth certificate or civil
birth registry. If a birth certificate or civil birth registry does not exist,
the naming conventions of the local culture are used.
Baptism
Under the direction of the presiding authority, children should be baptized
on or as soon after their eighth birthday as reasonable. Converts should be
baptized when they have met the qualifications on pages 252-33 in Book 2.
Preparing Children for
Baptism
Bishops give special attention to seven-year-old children in the ward,
ensuring that their parents, Primary leaders and teachers, and home teachers
help them prepare for baptism. Melchizedek Priesthood leaders also encourage
parents to teach and prepare their children for this ordinance. When children
reach age eight, the bishop makes sure they have every opportunity to accept the
gospel an be baptized.
Baptismal Interviews
A priesthood leader who is authorized to issue a Baptism Record form
interviews each person before baptism. Instructions are provided in the Baptism
Record book. The interviewer prepares himself to be guided by the Spirit and by
the counsel in Doctrine and Covenants 20:37, 68-69.
Eight-Year-Old Children
The bishop interviews each eight-year-old child who is a member of record and
has at least one member parent or guardian.
Converts
The full-time missionary district leader normally interviews prospective
converts for baptism. The zone leader conducts the interview if the person was
taught by the district leader.
Convert baptisms are defined as baptisms of (1) persons ages nine and older
and (2) children age eight whose parents are both nonmembers. Former members who
are readmitted by baptism after excommunication or name removal are not
converts. Missionaries may not interview them for baptism.
Authorization of the mission president is required before a prospective
convert may be baptized if the person:
Each prospective convert should meet with the bishop before baptism. However,
the bishop does not interview converts for baptism unless authorized by the
mission president as explained in the preceding paragraph.
Persons Who May Not Be
Accountable
Members who have mental disabilities and cannot knowingly repent may be
considered by the bishop as not accountable. These persons need not be baptized,
regardless of their age. They are "saved in the celestial kingdom of heaven"
(D&C 137:10; see also -8 Moroni 8. 9-12).
If a person later demonstrates an understanding of repentance and an
appropriate degree of account ability and desire, he or she may be baptized. If
a person was baptized but later becomes mentally disabled, the baptism is still
valid.
For additional guidelines, see page 24. For information about the membership
records of persons who may not be accountable, see page 128.
Minors
A minor child may be baptized only if the custodial parent(s) or legal
guardian(s) consent and if local leaders have good reason to believe that the
child understands the baptismal covenant and will make every effort to keep it
through obedience to the gospel, including faithfully attending Church meetings.
Children Whose Parents Are
Divorced
A child whose parents are divorced may be baptized if the parent(s) with
legal custody gives permission. If the mother has custody and has remarried '
and if the child is not formally adopted but has assumed the surname of the
stepfather, the child may be baptized in the name by which he or she will be
known.
Children Whose Parents Have Been
Excommunicated for Practicing Plural Marriage
Children of parents who have been excommunicated for practicing plural
marriage must receive approval from the First Presidency to be baptized. The
bishop may request this approval through the stake president when he is
satisfied that the children (1) accept the teachings and doctrines of the Church
and (2) repudiate the teachings that caused their parents' excommunication.
Persons Who Are Married
A married person is not baptized without the consent of his or her spouse.
Persons Who Have Been Excommunicated
or Had Their Names Removed from Church Records
Persons who have been excommunicated may be readmitted into the Church by
baptism. Instructions are provided on pages 104-6.
Persons who have had their names removed from Church membership records may
be readmitted by baptism. Instructions are provided on pages 130-31.
Persons Who Have HIV Infection or
AIDS
Persons with HIV infection or AIDS are treated as anyone else who expresses
faith in God, repents, requests baptism, and is living the gospel of Jesus
Christ (see Articles of Faith 1:1 and 1:4).
Persons Who Have Been Convicted of
Crimes
Persons who have been convicted of crimes and seek baptism for the first time
or baptism for readmission into the Church are not baptized until they complete
their terms of imprisonment, parole, or probation resulting from their
convictions (unless the First Presidency has granted an exception). They are
encouraged to work closely with local priesthood leaders and to do everything
they can to become worthy of baptism.
A person who has been convicted of, or who has confessed to, murder (even in
private confessions to a priesthood leader) may not be baptized unless the First
Presidency gives permission. The request for permission to baptize must include
all pertinent details as determined during a personal interview by the mission
president (if the person is seeking baptism for the first time) or bishop (if a
former member is seeking readmission).
Persons Who Are Considering or Have
Undergone a Transsexual Operation
Persons who are considering an elective transsexual operation should not be
baptized. Persons who have already undergone an elective transsexual operation
may be baptized if they are otherwise found worthy in an interview with the
mission president or a priesthood leader he assigns. Such persons may not
receive the priesthood or a temple recommend.
Baptismal Fonts
Missionaries coordinate their use of a baptismal font with the agent bishop
or another person designated by the stake presidency. The schedule for using a
font should permit missionaries to baptize once a week or more often, if
necessary. However, missionaries should not expect to use a font at unreasonable
times. No charge is made for using a baptismal font.
When a baptismal font is not available, any body of water that is safe may be
used for a baptism if it is large enough to immerse the person and to permit the
priesthood holder who performs the baptism to stand in the water with the
person. Water is not dedicated for baptisms.
Clothing for Baptism
A person who performs a baptism and a person who is baptized wear white
clothing that does not appear transparent when it is wet. An endowed person
wears the temple garment under this clothing while performing a baptism.
Local units should have baptismal clothing available and should not charge
for its use. This clothing is purchased with budget allowance funds. The bishop
may ask Relief Society sisters to clean and mend the clothing.
Baptismal Services
Baptismal services should be simple, brief, and spiritual. Normally, stake or
ward leaders conduct monthly baptismal services for all eight-year-old children
of record in the stake or ward. Members should not request special or individual
times or prescribe the content of baptismal services.
A member of the stake presidency or bishopric presides over baptismal
services for eight-year-old children of record. He may conduct the services or
assign a member of the stake mission presidency or a ward mission leader to
conduct them under his direction.
The ward mission leader usually plans and conducts baptismal services for
converts. If a convert baptismal service involves more than one ward, a member
of the stake mission presidency may plan and conduct it or ask a ward mission
leader to do so. If ward or stake mission leaders are not available, full-time
missionary district or zone leaders may plan and conduct the service. A member
of the bishopric should attend.
Baptismal services for converts should be scheduled when it is convenient for
them and when they have committed to be baptized. Baptisms should not normally
be delayed past this date unless the investigators are not yet prepared.
Baptisms of family members should not be delayed so the father can receive the
priesthood and perform the baptisms himself.
The scheduling of baptismal services should be coordinated with ward leaders.
If a service is scheduled on a Sunday, it should be held at a time that
minimizes interference with regular Sunday meetings. Baptismal services should
not be scheduled on Monday evenings.
People who may be invited to a baptismal service include the person's family
members, other close relatives, close friends, priesthood leaders, home
teachers, visiting teachers, auxiliary officers and teachers who will be working
with the new member, and investigators who are being taught.
For further instructions about baptismal services, including an outline of
what a service may include, see pages 253-54 in Book 2.
Witnesses of a Baptism
Two priests or Melchizedek Priesthood holders witness each baptism to make
sure it is performed properly. The baptism must be repeated if the words are not
spoken exactly as given in Doctrine and Covenants 20:73 or if part of a person's
body or clothing was not immersed completely.
Instructions for Performing a
Baptism
Under the direction of the presiding authority, a worthy priest or
Melchizedek Priesthood holder may perform the ordinance of baptism. To do so,
he:
After baptism, the bishop or full-time missionary who prepared the person
ensures that the Baptism Record is distributed according to instructions on the
form. After receiving a copy of this form, Church headquarters or the
administration office sends a record of baptism to the ward. The record of
baptism is replaced by a new or updated membership record after confirmation.
Confirmation
General Guidelines
A person receives the ordinance of confirmation after he or she has been
baptized (see D&C 20:41). A person is considered a member of the Church
after the ordinances of baptism and confirmation are both completed (see John
3:5; D&C 33:11).
The bishop ensures that the confirmation is performed as soon as reasonable
after baptism. Eight-year-old members of record may be confirmed at the
baptismal service or in a fast and testimony meeting,
Converts may be confirmed in any sacrament meeting of the ward in which they
reside. Converts are not confirmed at the baptismal service.
The bishop or one of his counselors participates in the confirmation. When
missionary elders have taught a convert, the bishop may invite them to
participate in the confirmation.
The bishop does not conduct a separate interview for confirmation.
Instructions for Performing a
Confirmation
Under the direction of the bishopric, one or more Melchizedek Priesthood
holders may participate in
this ordinance. They place their hands lightly on the person's head. Then the
person who performs the
ordinance:
See page 127
Record of Confirmation and Certificate
of Baptism and Confirmation
After a person is confirmed, the bishop ensures that the Confirmation
Record/Baptism and Confirmation Certificate is completed and distributed
according to instructions with the form. After receiving
a copy of the form, Church headquarters or the administration office sends a
new or updated member
ship record to the ward.
If a child's parents are divorced, his or her legal name, as defined by local
law or custom, should be recorded on the membership record and the certificate.
Sacrament
General Guidelines
Church members meet on the Sabbath to worship God and partake of the
sacrament (see D&C 20:75; 59:9). During this holy ordinance, they partake of
bread and water in remembrance of the Savior's flesh and blood and to renew
their baptismal covenants (see Matthew 26:26-28; Joseph Smith Translation, Mark
14:20-25; Luke 22:15-20; 3 Nephi 18; Moroni 6:6).
Under the direction of the bishopric, priesthood holders bless the sacrament
and pass it to members of the congregation during each sacrament meeting.
Aaronic Priesthood holders usually perform these duties. However, Melchizedek
Priesthood holders may bless and pass the sacrament when there are not enough
Aaronic Priesthood brethren or if the bishop occasionally invites them to do so.
Every priesthood holder who participates in this ordinance should understand
that he is acting on behalf of the Lord. The bishopric encourages priesthood
holders to ponder the Savior's Atonement as they prepare, bless, and pass the
sacrament. The bishopric also ensures that priesthood holders have a reverent,
dignified attitude as they participate in this ordinance.
Priesthood holders should wash their hands thoroughly with soap or a
disposable towelette before preparing, blessing, or passing the sacrament. They
should dress modestly and be well groomed and clean. Clothing or jewelry should
not call attention to itself or distract members during this ordinance.
A priesthood holder who has committed a serious transgression should not
prepare, bless, or pass the sacrament until he has repented and resolved the
matter with his bishop.
Although the sacrament is for Church members, the bishopric should not
announce that it will be passed to members only, and nothing should be done to
prevent nonmembers from partaking of the sacrament.
Preparing the Sacrament
Worthy teachers, priests, and Melchizedek Priesthood holders may prepare the
sacrament. Before the meeting begins, those who prepare the sacrament should
make sure that bread trays with unbroken bread, water trays with cups filled
with fresh water, and clean tablecloths are in place.
Sacrament tablecloths should be white, nontransparent, clean, and pressed.
Sacrament trays should be kept clean. Sacrament trays and cups are available
from Church distribution centers.
Blessing and Passing the
Sacrament
Worthy priests and Melchizedek Priesthood holders may bless the sacrament.
Worthy deacons, teachers, priests, and Melchizedek Priesthood holders may pass
the sacrament.
As the congregation sings the sacrament hymn, the priesthood holders who will
bless the sacrament reverently stand, remove the cloth that covers the bread
trays, and break the bread into bite-sized pieces. When they finish breaking the
bread, they should sit down and wait for the hymn to be completed. (Vocal solos
or instrumental selections may not replace this hymn.)
Following the hymn, the person who blesses the bread kneels and offers the
sacrament prayer for the bread (see D&C 20:77). The sacrament prayers were
revealed by the Lord (see D&C 20:77,79; Moroni 4-5). The bishop makes sure
they are spoken clearly, accurately, and with dignity. If the person who blesses
the sacrament makes an error in the wording but corrects it himself, no further
correction is required. If the person does not correct an error, the bishop
indicates that he should repeat the prayer correctly. In doing so, the bishop
should be careful to avoid causing embarrassment or distracting from the sacred
nature of the ordinance.
After the prayer, deacons or other priesthood holders pass the bread to the
congregation in a reverent and orderly manner. The presiding officer receives
the sacrament first. The bishop (or a counselor in his absence) presides at the
sacrament meeting unless a General Authority, Area Authority Seventy, or member
of the stake presidency is sitting on the stand. A high councilor does not
preside and does not receive the sacrament first.
When brethren finish passing the bread, they return the trays to the
sacrament table. Those officiating at the sacrament table replace the cloth over
the bread trays and uncover the water trays. The person who blesses the water
kneels and offers the sacrament prayer for the water (see D&C 20:79),
substituting the word water for wine.
After the prayer, deacons or other priesthood holders pass the water to the
congregation. When they finish, they return the trays to the sacrament
table, wait for the officiators to cover the trays, then reverently take
their seats.
Everyone who attends the meeting should be reverent during the entire
ordinance of blessing and passing the sacrament. No music should be played
during the prayer or while the sacrament is being passed.
Sacrament for Members Who Are Unable
to Attend
See page 56.
Consecrating Oil
One or more Melchizedek Priesthood holders must consecrate olive oil before
it is used to anoint the sick or afflicted. No other oil may be used. To do
this, a priesthood holder:
Administering to the Sick
Only Melchizedek Priesthood holders may administer to the sick or afflicted.
Two or more of them normally do it together, but one may do it himself. If
consecrated oil is not available, a blessing may nevertheless be given by the
authority of the priesthood.
A father who holds the Melchizedek Priesthood should administer to sick
members of his family. He may ask another Melchizedek Priesthood holder to
assist him.
Brethren should administer to the sick at the request of the sick person or
of someone who is vitally concerned so the blessing will be according to their
faith (see D&C 24:13-14; 42:43-44, 48-52). Melchizedek Priesthood holders
who visit hospitals should not solicit opportunities to administer to the sick.
If a person requests more than one blessing for the same illness, the
priesthood holder need not anoint with oil after the first blessing. Instead, he
gives a blessing by the laying on of hands and the authority of the priesthood.
Administering to the sick has two parts: (1) anointing with oil and (2)
sealing the anointing.
Anointing with Oil
The anointing is done by one Melchizedek Priesthood holder. He:
Normally, two or more Melchizedek Priesthood holders place their hands
lightly on the head of the person. The one who seals the anointing:
Melchizedek Priesthood
Offices
Stake President's and Bishop's Responsibilities
The stake president oversees the conferral of the
Melchizedek Priesthood and ordination to the offices of elder and high
priest. However, the bishop usually initiates recommendations for these
ordinations. With the approval of the stake presidency, the bishop interviews
the member as instructed on the Melchizedek Priesthood Record and Certificate
form.
After the bishop interviews the member, the stake
president or one of his counselors conducts a thorough, searching interview
as instructed on the Melchizedek Priesthood Record and Certificate form. He also
makes sure the member understands the oath and covenant of the priesthood and
agrees to live by it (see D&C 84:33-44).
After the interview, the stake presidency asks the high council to sustain
the decision to ordain the person. The stake presidency then presents the person
for a sustaining vote in a general session of stake conference or in a stake
general priesthood meeting (see D&C 20:65, 67; 26:2; 42:11). The person
should stand while the congregation gives a sustaining vote. The member of the
stake presidency may say:
"We propose that [name] receive the Melchizedek Priesthood and be ordained an
elder [or we propose that (name) be ordained a high priest]. Those in favor may
manifest it by the uplifted hand. [Pause briefly for the sustaining vote.] Those
opposed, if any, may manifest it. [Pause briefly to allow for a dissenting vote,
if any.]"
The person who is being presented should participate in the sustaining vote.
If more than one person is being presented, they usually may be sustained as a
group.
If a member in good standing gives a dissenting vote, a member of the stake
presidency confers with him or her in private after the meeting. The officer
determines whether the dissenting vote was based on knowledge that the person is
guilty of conduct that should disqualify him from being ordained to the
priesthood office.
Some brethren may need to be ordained before they can be presented in a
general stake meeting. When this occurs, the member is presented in his ward
sacrament meeting for a sustaining vote. His name is then presented in the next
general stake meeting to ratify the ordination.
When the necessary interviews and approvals are completed, the ordination is
performed according to the instructions on page 33.
Elders
Worthy brethren may receive the Melchizedek Priesthood and be ordained elders
when they are at least 18 years old. However, because of individual
circumstances, such as a young man's maturity, school graduation, and desire to
continue with peer group associates, the bishop may allow a worthy 18-year-old
to remain a priest for a period of time. By age 19, all brethren should be
affiliated with the elders quorum as elders or prospective elders.
Before brethren ages 18 and older leave home for reasons such as school,
employment, or military service, they should be ordained elders if they are
worthy.
Recently baptized brethren ages 18 and older are ordained elders after they
have served as priests, developed sufficient understanding of the gospel, and
demonstrated their worthiness- No specific time as a member is required.
High Priests
Brethren are ordained high priests when they are called to a stake
presidency, high council, or bishopric or when otherwise determined by the stake
president. However, bishops' counselors in student wards need not be ordained
high priests.
Aaronic Priesthood Offices
Bishop's Responsibility
The bishop oversees the conferral of the Aaronic Priesthood and ordinations
to the offices of deacon, teacher, and priest. Worthy brethren may be ordained
at the following minimum ages:
Deacon, age 12
Teacher, age 14
Priest, age 16
The bishop personally interviews brethren who are to be ordained deacons,
teachers, or priests to determine if they are worthy. Before interviewing a
young man for priesthood ordination, the bishop obtains permission from the
young man's parents or guardians.
If a member is found worthy in an interview, the bishop completes the top
portion of the Aaronic Priesthood Record and Certificate form. He or one of his
counselors presents the member in sacrament meeting for the sustaining vote of
members (see D&C 20:65). This should follow the pattern for presenting
brethren for Melchizedek Priesthood ordination (see page 31). If a member in
good standing gives a dissenting vote, a member of the bishopric confers with
him or her in private after the meeting.
After the sustaining vote, the ordination is performed by or under the
direction of the bishop according to the instructions on page 33.
Young Men Whose Parents Are Divorced
A young man whose parents are divorced may be ordained to Aaronic Priesthood
offices if the parent(s) with legal custody gives permission. If the mother has
custody and has remarried, and if the young man is not formally adopted but has
assumed the surname of, the stepfather, he may be ordained in the name by which
he is known.
Recently Baptized Brethren
Brethren ages 12 and older who have recently been baptized should receive the
Aaronic Priesthood and be ordained to the appropriate office within a reasonable
period after their baptism and confirmation. Brethren ages 16 and older are
ordained priests. Brethren ages 19 and older are also prospective elders (see
the following heading).
Recently baptized brethren need to be interviewed by the bishop and sustained
by a vote of ward members in a sacrament meeting before they are ordained to an
Aaronic Priesthood office. Therefore, they are not ordained on the day they are
baptized.
Baptisms of family members should not be delayed so the father can receive
the priesthood and perform the baptisms himself.
Prospective Elders
A prospective elder is a male Church member, age 19 or older, who does not
hold the Melchizedek Priesthood. Married brethren who are younger than 19 and do
not hold the Melchizedek Priesthood are also prospective elders.
The bishop interviews prospective elders regularly and works closely with
leaders in the elders quorum and high priests group to prepare prospective
elders to advance in the priesthood. If a prospective elder is not already a
priest, he should be ordained a priest as soon as he is worthy. He does not need
to be ordained a deacon or teacher first. He may be ordained an elder when he
has developed sufficient understanding of the gospel and demonstrated his
worthiness.
For more information about prospective elders, see page 168 in Book 2.
Unusual Circumstances
Brethren Who Have Not Lived in the Same Ward for at Least One Year
If a member has not lived in the same ward continuously for at least one
year, the bishop contacts
the prior bishop to certify the member's worthiness before approving him for
Aaronic Priesthood ordination or recommending him for Melchizedek Priesthood
ordination.
If a person is ordained while he is living away from home temporarily, and if
his membership record is still in his home ward, the bishop of the ward where he
is ordained advises the bishop of the home ward so the membership record can be
updated. The certificate of ordination is prepared in the ward where the
ordination is performed.
Brethren in Young Single Adult Wards, Single Adult Wards, and Student Wards
Worthy brethren ages 18 and older in young single adult wards, single adult
wards, and student wards should be ordained elders. Brethren who are not
ordained elders are affiliated with the elders quorum as prospective elders.
Military Servicemen in Isolated Areas
If a serviceman is at sea for an extended time, or if his duty station is in
a war zone or is not within the boundaries of a stake or mission, usually he is
ordained in the ward that has his membership record. In most cases this is the
ward that supports the duty station.
As an exception, if it is not feasible for such a serviceman to be
interviewed or ordained in the ward that has his membership record, his service
member group leader may meet with him. If the group leader feels that the
serviceman is ready to be ordained, he makes a written recommendation to the
presiding officer of the Church unit that oversees the service member group. For
ordination to Aaronic Priesthood offices, the presiding officer may authorize
the group leader or a Latter-day Saint chaplain to interview the person and
oversee the ordination. For ordination to the office of elder, the stake or
mission president may authorize a Latter-day Saint chaplain to interview the
person and oversee the ordination. AR ordinations should be sustained or
ratified as explained in this section.
Brethren Who Have Mental Disabilities
Priesthood leaders decide whether brethren who have mental disabilities
should receive the priesthood. If the member lives with parents or guardians,
priesthood leaders consult with them. To be ordained, a member who has a mental
disability should first demonstrate an appropriate degree of accountability and
an understanding of responsibility. Priesthood holders who have such
disabilities should be assisted so they can participate as fully as possible.
Brethren Who Have Been Readmitted by Baptism
For instructions about ordaining brethren who have been readmitted by baptism
after being excommunicated or having their names removed from the membership
records of the Church, see page 106.
Members Who Have Undergone a Transsexual Operation
Members who have undergone an elective transsexual operation may not receive
the priesthood.
Instructions for Performing an
Ordination
When the necessary interviews and approvals are completed:
After a Melchizedek Priesthood ordination, the stake president ensures that
the Melchizedek Priesthood Record and Certificate is completed and distributed
according to instructions with the form.
After an Aaronic Priesthood ordination, the bishop ensures that the Aaronic
Priesthood Record and Certificate is completed and distributed according to
instructions with the form.
If a young man's parents are divorced, his legal name, as defined by local
law or custom, is recorded on the Aaronic Priesthood ordination certificate.
Father's Blessings and Other Blessings
of Comfort and Counsel
Father's blessings and other priesthood blessings are given to provide
direction and comfort as guided by the Spirit.
A father who holds the Melchizedek Priesthood may give father's blessings to
his children. These blessings may be especially helpful when children go to
school, go on missions, get married, enter military service, or face special
challenges. A family may record a father's blessing for family records, but it
is not preserved in Church records. Parents should encourage their children to
seek father's blessings in times of need.
Worthy Melchizedek Priesthood holders also may give blessings of comfort and
counsel to other family members and to others who request them.
To give a father's blessing or other blessings of comfort and counsel, one or
more worthy Melchizedek Priesthood holders place their hands lightly on the
person's head. Then the priesthood holder who gives the blessing:
A person who dedicates a grave should hold the Melchizedek Priesthood and be
authorized by the priesthood officer who conducts the service. To dedicate a
grave, he:
Setting Apart Officers and
Teachers
See page 39.
Dedicating Homes
Church members may dedicate their homes as sacred edifices where the Holy
Spirit can reside and where fan-Lily members can worship, find safety from the
world, grow spiritually, and prepare for eternal family relationships. Homes
need not be free of debt to be dedicated. Unlike Church buildings, homes are not
consecrated to the Lord.
To dedicate a home, a family might gather and offer a prayer that includes
the elements mentioned above and other words as the Spirit directs.
Patriarchal Blessings
Information about patriarchal blessings is provided in the following
paragraphs, on pages 6-7 in this book, and in Information and Suggestions for
Patriarchs.
Preparing for the Blessing
Every worthy, baptized member of the Church is entitled to and should receive
a patriarchal blessing, which provides inspired direction from the Lord. Church
leaders and parents are to encourage members to obtain their blessings.
The bishop interviews members who want to receive patriarchal blessings. If a
member is worthy, the bishop issues and signs a Patriarchal Blessing Recommend.
The recommend must also be signed by a member of the stake presidency if the
blessing will be given by a patriarch who lives outside the member's stake (such
authorization may be given only as outlined in "Giving Blessings to Members
outside the Stake" on page 35). A member must take the signed recommend to the
patriarch to receive a blessing.
When issuing a Patriarchal Blessing Recommend, the bishop ensures that the
member is of sufficient age and maturity to understand the meaning and
importance of the blessing. Ideally the member should be young enough that many
of the important decisions in life are still ahead, though older adults should
also be encouraged to receive their patriarchal blessings. Local priesthood
leaders should not establish a minimum age for a member to receive a patriarchal
blessing.
The bishop helps members understand the sacred nature of this blessing. He
emphasizes the importance of being spiritually prepared to receive it.
A missionary should receive a patriarchal blessing before beginning
missionary service.
A new convert should understand the basic doctrines of the Church before
receiving a patriarchal blessing.
if a member has a mental disability, the bishop may issue a recommend only
when, in consultation with the parents, he believes there is a sufficient level
of understanding (see also page 24).
Receiving the Blessing
Members should go to the patriarch with a prayerful attitude and in Sunday
attire. They may fast, but fasting is not required.
Each patriarchal blessing is sacred, confidential, and personal. Therefore,
it is given in private except that a limited number of family members may be
present.
Church members should not compare blessings and should not share them except
with close family members. Patriarchal blessings should not be read in Church
meetings or other public gatherings.
If a patriarchal blessing does not include a declaration of lineage, the
patriarch may later give an addendum to declare lineage. An addendum becomes
part of the original blessing and should be attached to it.
Giving Blessings to Members outside
the Stake
A stake patriarch normally gives patriarchal blessings only to members in his
stake. However, he may
give blessings to members outside of his stake in the following
circumstances:
When worthy members of the Church enter military service, priesthood leaders
encourage them to receive their patriarchal blessing before reporting for active
duty. If it is not possible for a member to receive this blessing before
leaving, he or she can receive it from a patriarch where the temporary duty
station is located. To do this, the member presents a recommend from the bishop
of his or her home ward to a member of the stake presidency where the temporary
duty station is located. The member of the stake presidency then interviews the
person and signs the recommend if he or she is worthy.
Chart of Ordinations
Office: Patriarch
This section outlines the doctrines and procedures relating to callings and
releases. A Chart of Callings is provided on pages 40-49, listing each Church
calling and specifying who recommends a person, who approves the recommendation,
who sustains the person, and who calls and sets apart the person. Callings that
are listed on the chart are filled according to local needs and as members are
available.
Doctrines of Callings and
Releases
A person must be called of God to serve in the Church (see Articles of Faith
1:5). These callings come as the Holy Ghost inspires presiding officers to issue
them. Releases from Church callings should also come by inspiration, except when
a person's change of residence necessitates a release or when a calling is for a
specific time period, such as full-time missionary service.
Members who are called to most Church positions should receive a sustaining
vote before they begin serving. In the scriptures this is called "common
consent" or being "appointed by the voice of the church" (D&C 26:2; 28:13;
38:34; 41:9). Members who are called to most Church positions should also be set
apart before they begin serving (see D&C 42:11).
The Lord has instructed each person to "labor in his [or her] own calling"
(D&C 84:109). Members should magnify their callings by serving diligently
(see D&C 84:33; 107:99).
Determining Whom to Call
General Guidelines
Church leaders call all willing members to Church positions. Members are
richly blessed as they demonstrate their love for the Lord and for others by
serving in Church callings.
Leaders seek the Spirit's guidance in determining whom to call. Leaders also
consider the member's worthiness, ability, willingness to serve, and personal or
family circumstances. Leaders try to ensure that the calling will benefit the
people being served, the member, and the member's family
Although service in Church callings requires sacrifice, it should not
compromise a member's ability to fulfill family responsibilities. If possible, a
member is called to serve in only one calling, in addition to assignments as a
home teacher or visiting teacher.
Leaders should keep information about proposed callings and releases
confidential. Only those who need to know, such as an auxiliary president who
oversees the person, are informed before the person is presented for a
sustaining vote. A person who is being considered for a calling is not notified
until the calling is issued.
When a calling will be extended by or under the direction of the stake
president, the bishop should be consulted to determine whether the member is
worthy and whether the calling would be appropriate. The stake presidency then
asks the high council to sustain the decision to issue the calling, if necessary
according to the Chart of Callings on pages 40-49.
When a sister will be called to a Church position, it may be desirable to
confer with her husband first.
When a youth will be called to a Church position, the bishopric obtains
approval from the parents or guardians before issuing the calling.
Leaders may extend a Church calling only after (1) a person's membership
record is on file in the ward or (2) the bishop has contacted the member's
previous bishop to determine that the member is worthy.
New Church members should be given appropriate callings as soon as possible.
Nonmembers may be called to some positions, such as organist, music director,
and assistant Scout leaders. Nonmembers may not be called to teaching or
administrative positions.
Stake Callings
The stake president is called by an assigned General Authority or Area
Authority Seventy. The stake president recommends brethren to be called or
released as counselors in the stake presidency. Instructions are provided on the
Recommendation for New Counselor to Stake President form. The stake president
may interview, call, and set apart a counselor, or release a counselor, after
receiving written approval from the First Presidency.
Guidelines for calling stake patriarchs are provided on page 6.
The stake president oversees the calling of members who serve in other stake
positions (see pages 40-42 in the Chart of Callings).
Ward Callings
The stake presidency recommends brethren to be called or released as bishops.
Instructions are provided on the Recommendation for New Bishop form. The stake
president may interview, call, ordain, and set apart a bishop, or release a
bishop, after receiving written approval from the First Presidency. The stake
president may not assign a counselor to do this.
The stake president oversees the calling of counselors in the bishopric, ward
executive secretaries, ward clerks, assistant ward clerks, and ward mission
leaders.
The bishop oversees other callings in the ward as shown on pages 43-47 in the
Chart of Callings.
Elders Quorum and High Priests Group
Callings
The stake president oversees the calling of elders quorum presidents and
their counselors and of high priests group leaders and their assistants.
The elders quorum president and high priests group leader oversee the calling
of quorum or group secretaries, instructors, and committee chairmen (see page
43). The bishop should give approval before brethren are called to these
positions.
Extending a Calling
The Chart of Callings on pages 40-49 outlines who may extend each calling.
After receiving the necessary approvals, an authorized leader conducts a
personal interview to determine the member's worthiness and willingness to
serve. If the member is worthy and willing, the leader extends the calling. The
leader normally invites the spouse of a married person to be present and give
support when the calling is extended.
A leader who extends a Church calling should explain its purpose, importance,
and responsibilities. He also encourages the member to seek the Spirit of the
Lord in fulfilling the calling. He tells the member the name of the person to
whom he or she is directly accountable and emphasizes the need to support
leaders. He also outlines the required meetings and describes the handbooks,
manuals, and other supplies that are available to help the member. He may
identify special concerns or challenges of the position and may invite the
member to ask questions about the calling.
Sustaining Members in Church
Callings
Members who are called to most Church positions should receive a sustaining
vote before they begin serving. The Chart of Callings at the end of this section
indicates whether a sustaining vote is needed and what congregation should give
it.
The leader who oversaw the calling, or a priesthood officer he authorizes as
outlined below, presents a person to the congregation for a sustaining vote:
"[Name] has been called as [position], and we
propose that he [or she] be sustained. Those in favor may manifest it by the
uplifted hand. [Pause briefly for the sustaining vote.] Those opposed, if any,
may manifest it. [Pause briefly to allow for a dissenting vote, if any.]"
The person who is being presented should participate in the sustaining vote.
if more than one person is being presented, they usually may be sustained as a
group.
If a member in good standing gives a dissenting vote when someone is
presented to be sustained, the presiding officer or another assigned priesthood
officer confers with the dissenting member in private after the meeting. The
officer determines whether the dissenting vote was based on knowledge that the
person who was presented is guilty of conduct that should disqualify him or her
from serving in the position. Dissenting votes from nonmembers need not be
considered.
When, as an exception, new stake officers need to begin their service before
the next stake conference or stake general priesthood meeting in which they
would normally be sustained, they should be sustained in the sacrament meetings
of the wards and branches of the stake. The person who conducts the sustaining
also announces who was released from the position and asks the congregation to
give an expression of thanks for the person's service.
Setting Apart Officers and
Teachers
Members who are called to most Church positions should be set apart before
they begin serving. The Chart of Callings at the end of this section indicates
whether a setting apart is needed and who is authorized to perform it.
Presidents are set apart before their counselors.
Under the direction of the presiding authority, one or more Melchizedek
Priesthood holders, including a worthy father or husband, may participate in a
setting apart. They place their hands lightly on the person's head. Then the
priesthood holder who acts as voice:
If a man who is called as bishop is not a high priest, the stake president
should see that he is ordained a high priest before ordaining him a bishop. If
the man was ordained a bishop previously, he needs only to be set apart as
bishop of the ward.
When authorized by the First Presidency, a General Authority, Area Authority
Seventy, or stake president:
Releases from Church callings are made by the same level of authority that
extended the callings. To issue a release, an authorized leader meets with the
member personally, informs him or her of the release, and expresses appreciation
for the service. The leader also asks the person to return any current, usable
materials so they can be given to the successor. Only those who need to know are
informed of a release before it is announced publicly.
The same congregation that sustained a person gives a vote of thanks when the
person is released. An authorized priesthood officer may say:
"[Name] has been released as (position], and we propose that he [or she] be
given a vote of thanks for his [or her] service. Those who wish to express their
appreciation may manifest it by the uplifted hand." No dissenting vote is called
for.
When a president, bishop, or high priests group leader is released, the
counselors or assistants are released automatically. Others who hold positions
in the organization are not released automatically.
This section summarizes instructions on Church meetings. It describes (1)
meetings that include a full congregation, (2) leadership meetings primarily for
stake presidencies and bishoprics, and (3) funerals.
Meetings that include leaders of more than one organization are described on
pages 315-19 in Book 2.
Meetings that are specific to an organization, such as quorum, Relief
Society, Young Men, Young Women, Primary, Sunday School, and stake mission
meetings, are described in that organization's section of Book 2.
In addition to the meetings outlined in the handbooks, presiding authorities
occasionally may call other meetings and define their composition and purpose.
Doctrines Relating to Church
Meetings
The Savior has commanded His people to meet together often (see Mosiah 18:25;
3 Nephi 18:22). He promised, "Where two or three are gathered together in my
name, there am I in the midst of them" (Matthew 18:20).
Church meetings are held to worship, pray, renew covenants, perform
ordinances, teach and exhort, sing, conduct business, and strengthen
associations as brothers and sisters in the gospel.
One of the most important meetings is sacrament meeting (see D&C 59:9).
The scriptures also speak of conferences and other public meetings (see D&C
20:61; 46:3). Regular Sunday meetings and conferences of the Church are open to
members and nonmembers (see 3 Nephi 18:22; D&C 46:3-5).
General Guidelines
Leaders plan and conduct meetings "as they are led by the Holy Ghost,
according to the commandments and revelations of God" (D&C 20:45; see also
D&C 46:2; Moroni 6:9). They should use an agenda to help them focus on the
meeting's purposes and use time effectively, but they should remain open to
promptings of the Holy Ghost and comments of those in attendance. Meetings
should not be longer than needed. General guidelines for planning and conducting
meetings are provided on pages 314-15 in Book 2.
Principles of Effective Church Council
and Committee Meetings
When councils or committees meet, the presiding officer outlines the matters
being discussed, then invites ideas and suggestions from others. He helps others
participate fully in the discussions, decisions, and plans. He considers their
suggestions carefully in making plans and giving assignments.
Council and committee meetings should focus on accomplishing the mission of
the Church and planning how to strengthen individuals and families. Time spent
on calendaring and other administrative business should be minimal.
General Meetings
General Conference
General conferences are held in April and October to refresh and renew the
faith of members, to instruct and edify, and to conduct Church business.
General Relief Society
Meeting
General Young Women Meeting
A general Relief Society meeting is held each year for Relief Society
sisters. A general Young Women meeting is held each year for young women ages 12
through 17, their mothers, and their leaders.
Area Meetings
Area Council Meeting
Area Presidencies may hold area council meetings periodically to instruct
Area Authority Seventies and others as invited. These meetings are also used to
correlate, plan, and resolve matters affecting an area. Agenda items include
discussions on missionary work, spiritual and temporal welfare, and temple and
family history work.
Regional Welfare Committee
Meeting
Area Presidencies organize a regional welfare committee for each welfare
region. Each committee consists of all stake presidents, all chairmen of stake
bishops' welfare councils, and all stake Relief Society presidents in the
welfare region. The Area Presidency appoints one stake president to be chairman
of the committee.
Page 51
This committee meets at least twice each year to teach and inspire leaders in
their welfare responsibilities and to implement instructions from the Area
Presidency. Committee members also coordinate welfare activities, such as
balancing donated labor assignments among stakes and planning responses to
emergencies. Other matters to discuss may include fostering self-reliance,
caring for the needy, and encouraging fast-offering donations. Committee members
also report on local welfare projects and review the services of Church welfare
operations (where they exist).
Where travel is difficult or long, the Area Presidency may ask fewer stake
bishops' welfare council chairmen and stake Relief Society presidents to attend
this meeting.
The Area Presidency appoints a regional welfare agent for each regional
welfare committee. He should hold the Melchizedek Priesthood and have welfare
experience (see page 259 in Book 2). He is the executive secretary of the
committee and reports to the stake president who is chairman.
Regional Conference
Regional conferences of stakes in an area are held periodically to refresh
the faith of members and to instruct and edify. These conferences include stakes
selected by the Office of the Quorum of the Twelve. General Authorities preside
over and conduct these conferences.
Stake Meetings
The stake president oversees stake meetings. He presides at these meetings
unless a General Authority or Area Authority Seventy attends. His counselors may
conduct stake meetings and may preside if he is absent. Stake meetings should
not conflict with Sunday ward meetings.
Stake Conference
Each stake holds two stake conferences during the year as scheduled by the
President of the Quorum of the Twelve. In most parts of the world, the stake
president presides at one stake conference and an assigned General Authority or
Area Authority Seventy presides at the other. In years when a stake attends a
regional conference, that conference takes the place of the stake conference at
which a General Authority or Area Authority Seventy would have presided.
The primary purpose of stake conference is to help the Saints build faith and
testimony. All talks and music should be planned with this purpose in mind.
Another purpose is to conduct stake business. During the first stake
conference each year, a member of the stake presidency presents general, area,
and stake officers to be sustained, using the Officers Sustained (Stake) form.
He also presents the names of stake officers who have been released so the
congregation can give an expression of thanks for their service.
Stake officers who are called or released after the first stake conference
should be presented for a sustaining vote or an expression of thanks in the
second stake conference unless this has been done in ward sacrament meetings as
outlined on page 39. Brethren who have been recommended for ordination to the
offices of elder and high priest are presented for a sustaining vote in either
stake conference. For instructions, see pages 31 and 38-39.
Each stake conference normally includes the following meetings:
Planning and Conducting Stake Conference
The presiding officer directs all conference planning He approves all
conference participants and all musical selections well before the conference
weekend.
The stake president conducts the Sunday general session. His counselors may
conduct other conference meetings.
The stake president speaks in the Sunday general session of the conference.
His counselors speak in conference sessions as determined by the presiding
authority.
Planning includes making arrangements for adequate seating, ushering, and
parking. Stake leaders may assign priesthood quorums and groups, including
prospective elders, to provide these services.
Music for Stake Conference
See pages 289-91 in Book 2.
Stake General Priesthood
Meeting
The stake presidency convenes a stake general priesthood meeting twice a
year, once in each half. All Aaronic and Melchizedek Priesthood holders in the
stake are to attend.
The stake presidency uses these meetings to instruct and inspire priesthood
holders. The presidency prayerfully selects the themes for these meetings to
meet the needs of those who attend.
In these meetings the stake presidency also conducts stake priesthood
business, such as:
The stake presidency meets weekly. The stake executive secretary and stake
clerk attend; the clerk records minutes. The stake president may invite others
to attend as needed.
During this meeting, members of the stake presidency consider all matters
affecting the stake. They also plan how to strengthen individuals and families.
They evaluate wards, high priests groups, elders quorums, the stake mission,
auxiliaries, programs, and activities. They also make plans to implement
instructions from the scriptures, Church leaders, and handbooks.
During this meeting, members of the stake presidency identify members to call
to Church positions (see pages 37-38). They also review bishops' recommendations
of members to serve missions and of brethren to be ordained elders or high
priests.
Other agenda items for this meeting could include reporting on assignments,
planning meetings, reviewing the stake calendar, and reviewing the stake budget.
Stake Priesthood Executive Committee
Meeting
Meeting with Bishoprics
The stake presidency meets regularly with bishoprics to instruct them and to
review directions and policies. The stake presidency, all bishoprics, the stake
executive secretary, and the stake clerk attend this meeting. If desired, the
stake president may limit the meeting to bishops only.
Stake Bishops' Welfare Council
Meeting
The stake bishops' welfare council is composed of all bishops in the stake.
The stake president appoints one bishop to be chairman of the council. In
consultation with the stake president, the chairman arranges meetings, prepares
agendas, leads discussions, and arranges for instruction. The stake president
attends council meetings occasionally to give instruction. The stake bishops'
welfare council does not make policy. Rather, it refers policy matters to the
stake president.
The council meets at least quarterly. During these meetings, council members
receive instruction in welfare matters. They also exchange ideas and experiences
relating to their welfare responsibilities.
Matters for discussion could include trends in fast-offering contributions,
welfare needs, and welfare assistance. Council members could also identify work
opportunities for members who receive welfare assistance. In addition, they
could discuss ways for priesthood quorums and the Relief Society to help meet
welfare needs in the stake. They also could identify agencies and services in
the community that could be used to assist members.
In areas where there are Church welfare operations, such as Deseret
Industries or commodity production projects, the stake bishops' welfare council
evaluates the services and management of the operations.
If the stake president has assigned one bishop to oversee assistance to
transients, council members could discuss how to coordinate this assistance.
Stake Committee for Single Members
Meeting
The bishop oversees ward meetings. He presides at these meetings unless a
member of the stake presidency, a General Authority, or an Area Authority
Seventy attends. His counselors may conduct ward meetings and may preside if he
is absent. Presiding authorities should be invited to sit on the stand.
Schedule for Sunday
Meetings
Sunday meetings provide vitally important time for members to partake of the
sacrament, worship, learn the gospel, learn their duties, and give service.
Wards are to hold the following Sunday meetings in one three-hour period (for
meeting schedule options, see the "Sunday Meeting Schedules" chart on page 64):
Purposes of Sacrament Meeting
Each sacrament meeting should be a spiritual experience in which members of
the Church renew their baptismal covenants by partaking of the sacrament. Other
purposes of sacrament meeting are to worship, receive gospel instruction,
perform ordinances, conduct ward business, and strengthen members spiritually.
Planning and Conducting Sacrament Meeting
Members of the bishopric plan sacrament meetings and conduct them in a
reverent and dignified manner. They oversee the administration of the sacrament,
select topics for talks and music, select and orient participants, and invite
members to give opening and closing prayers.
Page 54
A sample sacrament meeting agenda follows:
The bishopric encourages families to arrive on time and sit together. Members
should be reverent before and during sacrament meeting.
Blessing and Passing the Sacrament
The bishopric ensures that the sacrament is blessed and passed in a reverent
and orderly manner. The sacrament table should be prepared before the meeting
begins. Instructions for preparing, blessing, and passing the sacrament are on
pages 29-30.
Selecting Topics for Talks and Music
The bishopric selects topics for talks and music in sacrament meetings. Talks
and music should focus on gospel subjects that ward members most need to build
faith and testimony.
Selecting and Orienting Participants
Selecting Participants. The bishopric selects members to participate
in sacrament meetings. Most opportunities to participate should be given to ward
members. If the bishopric invites members from outside the ward to speak, the
guidelines on page 151 should be followed.
Members of the bishopric regularly invite youth ages 12 through 17 to speak
in sacrament meeting. Youth should speak briefly (five minutes each) on assigned
gospel subjects. They should prepare their own talks, though the bishopric may
encourage parents to help. In addition, the bishopric may call a speech
specialist to help youth learn to prepare talks and speak in public. The speech
specialist is a member of the activities committee.
Missionaries are normally invited to speak in a sacrament meeting just before
they depart and when they return (see pages 84 and 87-88). The bishopric plans
these meetings.
The bishopric schedules high councilors to speak as assigned by the stake
president (usually once each month, though the stake president may adjust the
frequency of such assignments according to the needs of the ward).
The bishopric schedules one sacrament meeting each year for the Primary
children to take part in a Primary program (see page 237 in Book 2).
Occasionally the bishopric may invite the full-time missionaries who are
serving in the area to speak.
Bishoprics may not turn sacrament meetings over to auxiliaries or outside
musical groups' However auxiliaries may be invited to participate in the meeting
under the bishopric's direction.
Orienting Participants. Members of the bishopric orient sacrament
meeting participants. They review the purposes of sacrament meeting and explain
that all talks and music should be in harmony with the sacred nature of the
sacrament.
When inviting members to speak, a member of the bishopric explains clearly
the topic and the length of time the person should speak. He counsels speakers
to teach the doctrines of the gospel, relate faith-promoting experiences, bear
witness of divinely revealed truths, and use the scriptures (see D&C 42:12;
52:9). Speakers should teach in a spirit of love after prayerful preparation.
They should not speak on subjects that are speculative, controversial, or out of
harmony with Church doctrine.
Page 55
Members who participate in sacrament meeting should stay until the meeting
ends.
Music
The bishopric selects or approves music for sacrament meetings. Music and
musical texts are to be sacred, dignified, and otherwise suitable for sacrament
meeting. Guidelines for determining whether music is appropriate are provided on
pages 289-90 in Book 2.
Audiovisual Materials
Audiovisual materials such as prerecorded music, videocassettes, filmstrips.
and slides should not be used in sacrament meeting. An exception may be made to
use appropriate recorded accompaniment if a piano, organ, or accompanist is not
available.
Sacrament Service in Unusual Situations
Every member needs the spiritual blessings that come from partaking of the
sacrament. Occasionally members may be unable to attend sacrament meeting
because they are confined to a home, nursing home, or hospital. The bishop may
assign priesthood holders to prepare, bless, and pass the sacrament to these
members.
Occasionally members may be unable to attend sacrament meeting because of
distance to the meetinghouse. Under unusual circumstances, the bishop may give
authorization for a sacrament service to be held away from the meetinghouse. The
priesthood holder whom the bishop authorizes to conduct the service must be a
priest in the Aaronic Priesthood or hold the Melchizedek Priesthood. He also
must be worthy to bless and pass the sacrament. The bishop's authorization is
also required if the service will be attended by members of more than one
family. The priesthood holder who directs the service reports to the bishop when
the service has been held.
When members are traveling or temporarily residing away from their home
wards, they should make a sincere effort to attend sacrament meeting and other
Sunday meetings in a ward or branch of the Church.
Sacrament services should not be held in conjunction with family reunions or
other outings.
Fast and Testimony Meeting
One Sunday a month, usually the first Sunday, sacrament meeting is a fast and
testimony meeting. Under the bishop's direction, children may be named and
blessed and confirmations may be performed before the sacrament is blessed and
passed.
After the sacrament, the bishopric member who is conducting bears a brief
testimony. He then invites members to bear brief, heartfelt testimonies and to
relate faith-promoting experiences.
Priesthood Meeting Opening
Exercises
All priesthood holders attend brief opening exercises together before
separating for their quorum or group meetings. A member of the bishopric
conducts. Opening exercises should include an opening hymn and prayer. They also
may include priesthood business, instruction, brief announcements, introduction
of new members, additional hymns, and special musical selections.
The elders quorum president and high priests group leader sit with the
bishopric during opening exercises.
Priesthood Quorum and Group
Meetings
After opening exercises, priesthood quorums and groups meet to conduct
business, learn priesthood duties, and study the gospel. Bishopric members
normally attend Aaronic Priesthood quorum meetings, though occasionally they
attend Young Women classes. Sometimes they may combine the elders quorum and
high priests group, Aaronic Priesthood quorums, or all priesthood holders for
instruction during this time.
For more information about these meetings, see pages 167-68 and 184-85 in
Book 2.
Young Men Meetings
Ward Conference
The stake presidency schedules and directs a ward conference once a year in
each ward. Members of the stake presidency, high council, and stake auxiliaries
take part in ward conference sessions as the stake president directs. The
purposes of ward conference are to refresh the faith of ward members, provide
instruction, conduct business, and evaluate activity.
The main session of ward conference is held during sacrament meeting.
Normally the agenda for this sacrament meeting is similar to that of others. The
stake president presides, and the stake presidency usually plans the meeting. A
member of the bishopric usually conducts. Before the sacrament, a member of the
stake presidency or a designated priesthood officer uses the Officers Sustained
form (prepared by a ward clerk) to present the names of Church officers to ward
members for their sustaining vote. After the sacrament, speakers normally
include the bishop and stake president.
The ward usually holds regular priesthood and auxiliary meetings as part of
ward conference. Stake leaders may give instruction and assistance during these
meetings.
In connection with ward conference, the stake presidency meets with the
bishopric to review the status of individuals and organizations in the ward and
to plan for improvement. This meeting need not be held on ward conference
Sunday.
Bishopric Meeting
The bishopric usually meets at least weekly. The ward executive secretary and
ward clerk attend; the clerk records minutes. The bishop may invite others to
attend as needed.
During this meeting, members of the bishopric consider all matters affecting
the ward. They also plan how to strengthen individuals and families, especially
young men and young women, the needy and the aged, unordained brethren, single
parents, and children. They evaluate quorums, auxiliaries, programs, and
activities. They also make plans to implement instructions from the scriptures,
Church leaders, and handbooks.
During this meeting, members of the bishopric identify members to call to
serve in the ward. They also identify which members are coming of age to be
eligible for ordinances, including priesthood ordinations. In addition, they
identify whom to recommend to the stake president to be ordained elders and high
priests and to serve as missionaries.
Other agenda items for this meeting could include reporting on assignments,
discussing how to improve gospel teaching and learning, planning meetings,
reviewing the ward calendar, and reviewing the ward budget.
Ward Priesthood Executive Committee
Meeting
Preparation
When a Church member dies, the bishop visits the family to comfort them and
offer assistance from the ward. He may ask his counselors to accompany him. The
bishop offers help in notifying relatives, friends, and associates of the death.
He also offers help in planning the funeral service, preparing a suitable
obituary, and notifying newspapers of the death. In addition, he may offer to
help make mortuary and cemetery arrangements according to local laws and
customs. As needed, he may offer help from the ward in providing local
transportation for the family and for the body of the deceased.
Page 57
The bishop notifies the Melchizedek Priesthood leader who is responsible for
the family so he and other brethren (including home teachers) can assist the
bereaved family. Such assistance could include dressing the body of a deceased
male for burial, safeguarding the home during the funeral, and providing other
support.
The bishop also notifies the Relief Society president so she and other
sisters (including visiting teachers) can assist the family. Such assistance
could include dressing the body of a deceased female for burial, helping with
flowers, tending small children, safeguarding the home during the funeral, and
preparing meals (see pages 207-8 in Book 2).
Temple Burial Clothing
Priesthood leaders are responsible for seeing that the meetinghouse is
prepared for funerals. It should be open and available to funeral directors at
least one hour before the scheduled times for the viewing and funeral. The
meetinghouse needs to be clean and brought to appropriate temperature and light
levels. The sound system should be activated and tested. Overflow chairs may
need to be set up and arranged. At a time when feelings are very sensitive, a
well prepared meetinghouse may be a source of comfort and consolation to family
members.
Funeral Services for
Members
If a funeral for a member is held in a Church building, the bishop conducts
it. If it is held in a home, at a mortuary, or at the graveside, the family may
ask the bishop to conduct it. A funeral conducted by the bishop, whether in a
meetinghouse or in another location, is a Church meeting and a religious
service. It should be a spiritual occasion in addition to a family gathering.
The bishop should urge members to maintain a spirit of reverence, dignity, and
solemnity during a funeral service and at gatherings connected with funerals.
When a bishop conducts a funeral, he or one of his counselors oversees the
planning of the funeral. He considers the wishes of the family as he works with
them to plan the services. He ensures that the services are simple and
dignified, with music and brief addresses and sermons centered on the gospel.
Videocassettes and slides should not be used as part of the service. For
suggestions about music in funeral services, see page 290 in Book 2.
If a viewing is held immediately before the funeral service, the bishop
should conclude it at least 20 minutes before the service begins. The obituary
should include the times when the viewing will begin and end.
After the viewing, a family prayer may be offered if the family desires. This
prayer should conclude before the funeral is scheduled to begin so it does not
impose on the time of the congregation assembled in the chapel. The casket
should be closed before it is moved to the chapel for the funeral service.
Funerals should start on time and, as a matter of courtesy to those who
attend, should not be too long. Funerals that last more than one and one-half
hours place an undue burden on those attending and participating.
Funeral addresses and music should balance tributes with teaching the gospel.
Members of the family are not required to speak at funerals.
A member of the stake presidency, a General Authority, or an Area Authority
Seventy presides at funeral services he attends. The person conducting should
consult him in advance and recognize him during the service. The presiding
officer should be extended the opportunity of offering closing remarks if he
desires.
Funeral services are not normally held on a Sunday.
If the bishop is not able to attend, he may assign one of his counselors to
conduct the funeral and graveside services.
Burial
At least one member of the bishopric should accompany the cortege to the
cemetery. If the grave is to be dedicated, the bishopric member, after
consulting with the family, asks a Melchizedek Priesthood holder to do so
according to instructions on page 34. If the family prefers, a graveside prayer
rather than a dedicatory prayer may be offered, preferably by a Melchizedek
Priesthood holder.
Financial Policies
Church members who conduct or take part in funeral services should not accept
fees or contributions, whether the service is for a member or a nonmember.
In some cases, bishops can arrange with morticians to provide respectable
burial services at cost
when expenses are paid from Church fast-offering funds.
Page 58
Funeral Services for
Nonmembers
Bishops may offer the use of Church meetinghouses for the funeral services of
nonmembers. Such services generally may be held in the manner prescribed by the
deceased person's church. However, rituals of other churches or of outside
organizations may not be performed in a Church meetinghouse. If the family
desires, the service may be conducted by a clergyman of the person's church,
provided it is dignified and appropriate.
Page 59
A bishop should consult with his stake president if he has questions about
temples and temple work that are not answered in this section. The stake
president may direct questions to the Office of the First Presidency.
Preparing to Receive Temple
Ordinances
Temple ordinances and covenants are sacred. Members who enter a temple should
be worthy and should understand the purposes and eternal significance of
temples. They also should understand the solemn and sacred responsibilities they
assume as they participate in temple ordinances and make covenants.
Temple Preparation Seminar
The bishop organizes and oversees temple preparation seminars for new
members, less-active members, and endowed members who have not renewed their
recommends for an extended time. The purpose of these seminars is to help
members prepare to receive the ordinances and blessings of the temple. The high
priests group leader and elders quorum president assist the bishop. Instructions
are provided on page 264 in Book 2 and in Endowed from on High: Temple
Preparation Seminar Teacher's Manual.
Temple Orientation Class
Members who will soon receive their own endowment should be invited to a
one-session temple orientation class. The stake presidency assigns one or two
high councilors to provide this orientation using the Temple Media Kit.
Generally, members attend this orientation after attending a temple preparation
seminar in their wards.
Making Plans to Go to a
Temple
Each stake and mission is included in a temple district. Members may go to
any temple, but leaders should encourage them to go to the temple in their own
district. Group visits to temples outside the assigned temple district are
discouraged.
Endowment, Marriage, or
Sealing
Members who are planning to go to a temple for their own endowment, marriage,
or sealing should contact temple officials in advance to schedule the
ordinances. They also may wish to read A Member's Guide to Temple and Family
History Work, which contains additional information about specific
preparations for temple ordinances.
Baptisms and Confirmations for the
Dead
Before taking a group to a temple to be baptized and confirmed for the dead,
the bishop or stake president (or someone under his direction) makes
arrangements with temple officials. The bishop assigns at least one adult to
accompany each group. These adults should have valid temple recommends and be
the same gender as members of the group. If brethren are needed to officiate in
the baptistry, they must be endowed. They do not need to be set apart as temple
ordinance workers. Priests and unendowed elders may not officiate.
Quotas for Temple
Attendance
Priesthood leaders encourage members to set personal goals for temple
attendance and to go to the temple as often as circumstances allow. However,
leaders should not set quotas for temple attendance for wards and stakes or for
individual members. Nor should leaders establish reporting systems for temple
attendance.
Translation Assistance
If members will need translation assistance in a temple, they should contact
temple officials in advance to ensure that needed assistance is available.
Child Care at Temples
Temples are equipped to care only for children who come to be sealed to
parents or to witness sealings of living brothers and sisters. Other children
should not be brought to a temple.
Recommends to Enter a
Temple
A member who is eight or older must have a valid recommend to enter a temple.
A valid recommend admits a member to all temples. The three types of temple
recommends are listed below:
Page 65
General Guidelines for Issuing
Recommends
Authorized Church officers conduct worthiness interviews for temple
recommends as outlined in the temple recommend binder. Church officers are
responsible to see that no unworthy person enters the house of the Lord.
In Wards and Stakes
The bishop, or his counselors as authorized by him, interviews and issues
temple recommends to worthy ward members. The bishop personally interviews
members who (1) are preparing to receive their own endowment, (2) are planning
to be married in a temple, and (3) have not lived in the ward continuously for
at least one year. Only in the most urgent cases when he is absent may he
authorize one of his counselors to issue recommends in these circumstances.
Following the interview by a member of the bishopric, a member of the stake
presidency interviews the person and signs the recommend if the person is
worthy. The stake president personally interviews members who are receiving
their own endowment and members who are planning to be married in a temple.
In Missions
The branch president interviews and issues temple recommends to worthy branch
members. Following this interview, a member of the mission presidency interviews
the person and signs the recommend if the person is worthy The mission president
personally interviews members who are receiving their own endowment and members
who are planning to be married in a temple. The district president does not
interview members for temple recommends.
Mission presidents issue recommends to returning missionaries as instructed
on page 87 and in the Mission President's Handbook.
In Isolated Areas
A temple president may interview and sign a recommend for a member who lives
in an isolated area that would require unusual travel expense or difficulty for
the member to meet with a member of the stake or mission presidency. The temple
president first confers with the stake or mission president. In these cases, the
bishop already should have interviewed the member and signed the recommend. This
policy applies also to members in the military who are in isolated areas and
have been interviewed by the bishop of their home ward or the ward that supports
their duty station.
A temple president may interview and sign a recommend for a member who lives
outside an organized stake or mission. No other interview is needed.
Members Who Have Not Lived in the Same Ward for at Least One Year
If a member has not lived in the same ward continuously for at least one
year, the bishop contacts the prior bishop to certify the member's worthiness
before interviewing the member for a temple recommend. This includes members of
young single adult Wards, single adult wards, and student wards. It also applies
to members who seek limited-use recommends (except new converts).
Newly Baptized Members
A waiting period of at least one full year after baptism and confirmation is
required before a worthy adult may be endowed. Only the First Presidency may
authorize exceptions. During a person's first year of membership, the bishopric
may issue a limited-use recommend for baptisms and confirmations for the dead
according to the guidelines on page 68.
Members Receiving Their Own Endowment
Instructions for issuing a recommend to a person who is receiving his or her
own endowment are in the temple recommend binder. A man must hold the
Melchizedek Priesthood to receive his temple endowment.
Most single members will be interviewed for a recommend for their own
endowment when they are called as missionaries or when they are to be married in
a temple. Worthy single members who have not received their endowment in
connection with a mission or marriage may become eligible for a recommend
interview when the bishop and the stake president determine that they are
sufficiently mature to understand and keep the sacred covenants made in a
temple. Such eligibility should be determined individually for each person
rather than using routine criteria such as reaching a certain age or leaving
home for college or employment.
Page 66
A worthy member who is married to an unendowed spouse, whether the spouse is
a member or nonmember, may receive a recommend when (1) the bishop receives the
written consent of the spouse and (2) the bishop and stake president are
satisfied that the responsibility assumed with the endowment will not impair
marital harmony.
Unendowed Prospective Missionaries
Bishops should not issue temple recommends to young, unendowed prospective
missionaries until they have received a mission call from the President of the
Church.
Missionaries Serving in Temples
A temple president may issue renewal recommends to temple missionaries who
are called to work in a temple outside their local unit boundaries. No other
interview is needed.
Members Who Have Disabilities
Endowment. Members who have physical disabilities may receive their
own endowment.
Melchizedek Priesthood holders and sisters who have mental disabilities may
receive their own endowment if the bishop determines that they have sufficient
mental capacity to understand it and to make and keep the associated covenants.
If the member lives with his or her parents, the bishop counsels with them.
Sealing to Parents. Persons with mental disabilities who are eight or
older and are sufficiently accountable must be baptized before being sealed to
their parents. Those who are not accountable do not need to be baptized before
being sealed. Bishops refer questions about specific cases to the stake
president, who may refer the questions to the First Presidency.
Members older than 21 who do not have sufficient mental capacity to
understand the endowment may be sealed to parents without being endowed.
Work for the Dead. Members who have disabilities may do temple work
for the dead if they (1) have sufficient mental capacity to understand the
ordinance and (2) can care for themselves without help or are accompanied by
relatives or friends who can provide the help needed.
Blind Members. Blind members should have members of the same gender
accompany and assist them. Guide dogs are not permitted in temples.
Issuing Recommends in Special
Circumstances
After Divorce, Separation, or Annulment
If a member has been divorced or legally separated or has had a marriage
annulled, the bishop and stake president carefully interview him or her in the
first subsequent temple recommend interview. They also review events that led to
the breakdown of the marriage. If the member has not committed serious
transgression, a temple recommend may be issued according to the usual
procedure.
Members Who Have Been Readmitted by Baptism after Excommunication or Name
Removal
Members Who Were Not Previously Endowed. After baptism, these members
may be issued limited-use recommends to do baptisms and confirmations for the
dead as outlined on page 68. There is no waiting period. Brethren must be
ordained to the priesthood before they may be issued limited-use recommends.
These members may not be issued recommends to receive their own endowment
until one full year after their baptism.
Members Who Were Previously Endowed. These members may not be issued
recommends, including limited-use recommends, until their temple blessings are
restored through the ordinance of restoration of blessings (see pages 106-7).
Members Who Have Committed a Serious Transgression
A member who has committed a serious transgression may not receive a temple
recommend until he or she has repented. The waiting period between the
transgression and the issuing of a recommend is left to the bishop's discretion.
It should be sufficient to determine that the person has genuinely repented.
Members Who Have Undergone a Transsexual
Operation
A member who has undergone an elective transsexual operation may not receive
a temple recommend.
Page 67
Members Whose Close Relatives Belong to Apostate Groups
Bishops and their counselors must take exceptional care when issuing
recommends to members whose parents or other close relatives belong to or
sympathize with apostate groups. Such members must demonstrate clearly that they
repudiate these apostate religious teachings before they may be issued a
recommend.
Issuing Limited-Use
Recommends
General Guidelines
The bishop, or his counselors as authorized by him, may issue limited-use
recommends to worthy unendowed members as follows:
When issuing a limited-use recommend, a member of the bishopric interviews
the person individually. A member of the stake presidency does not interview the
person if the recommend is being issued only for baptisms and confirmations for
-the dead.
The bishopric may issue limited-use recommends for groups or individuals.
When issuing a recommend to an individual, the member of the bishopric cuts away
or crosses out the additional lines on the recommend so other names cannot be
added.
Limited-Use Recommends for Baptisms and Confirmations for the Dead
Members ages 12 through 20 are normally listed as a group on a
limited-use recommend if they are going as a group to be baptized and confirmed
for the dead. Group recommends are used for only one temple visit. They are left
at the temple, where they are destroyed.
Members ages 12 through 20 may be issued individual limited-use
recommends that they retain if they are frequently baptized and confirmed for
the dead. If parents take children ages 12 through 20 to do baptisms for the
dead, children in the same family may be listed on one recommend.
Limited-use recommends that are issued to unendowed members who are 21 or
older or who are married must be individual recommends. These recommends
may be used only to perform baptisms and confirmations for the dead.
For information about scheduling baptisms and confirmations for the dead, see
page 63.
Limited-Use Recommends for Sealing Living
Children to Parents
Single members ages 8 through 20 are issued limited-use recommends to be
sealed to their parents or to observe the sealing of their living brothers and
sisters to their parents. Recommends may be issued for individual children or
for a group of children in the same family. The same recommend may be used to
list children who are being sealed and children who are observing. Children
under 8 do not need recommends for these purposes. Members who are married or
are 21 or older must receive their own endowment before they can be sealed to
their parents or observe the sealing of living brothers and sisters to their
parents.
The approval of the First Presidency is necessary to issue limited-use
recommends to children and youth to observe the sealings of stepbrothers and
stepsisters to parents. No special approvals are necessary to issue limited-use
recommends to adopted brothers and sisters, half-brothers and sisters, and full
brothers and sisters who wish to observe sealings of living children to parents.
Lost or Stolen Recommends
The bishop should ask members to notify him promptly if a recommend is lost
or stolen. Procedures for reporting lost or stolen recommends are in the temple
recommend binder.
Unworthy Recommend Holders
If the bishop determines that a member who has a valid recommend is unworthy,
he immediately requests the recommend from the member. If the member refuses to
return it, the bishop notifies the stake president at once. The stake president
informs temple officials in his temple district according to instructions in the
temple recommend binder.
Page 68
Temple Clothing and
Garments
Clothing to Wear to a
Temple
Members who go to a temple should wear clothing that is suitable for the
house of the Lord. They should avoid wearing casual clothes, sports attire, and
ostentatious jewelry.
Obtaining Temple Clothing and
Garments
Members change to white clothing in a temple to participate in the
ordinances. Temple clothing is available for purchase at clothing distribution
centers located near many of the temples. Many temples also have temple clothing
available for rent. If a temple does not have rental clothing, members need to
bring temple clothing with them.
Temples that have rental clothing furnish it to full-time missionaries
without charge when missionaries receive their own endowment and while they are
in missionary training centers.
The distribution and sale of garments requires the authorization of the First
Presidency. Garments are available in a variety of styles and fabrics. They may
be purchased at clothing distribution centers or by mail order from these
centers in some areas. Members who have special needs may contact a clothing
distribution center about special orders.
When necessary, bishops and stake presidents should instruct members in how
to purchase temple clothing and garments. Assistant stake and ward clerks may
help provide this instruction and help members order the clothing (see pages
283-84 in Book 2).
Making Temple Clothing
Members may make temple clothing for themselves or a family member if they
are endowed or have received a temple recommend to receive their own
endowment. Instructions are provided in the Instructions for Making Temple
Clothing booklet, which is available to stake Relief Society presidents
through the Temple Department or the area office. Members who make their own
temple clothing should do so under the direction of the stake Relief Society
president.
Members may not make their own temple garments.
Clothing to Wear for a Temple
Marriage
See page 71.
Wearing and Caring for the
Garment
Church members who have been clothed with the garment in a temple are
obligated to wear it according to the instructions given in the endowment. When
issuing temple recommends, priesthood leaders should teach the importance of
wearing the garment properly. Leaders also emphasize the blessings that are
related to this sacred privilege. These blessings are conditioned on worthiness
and faithfulness in keeping temple covenants.
The garment provides a constant reminder of the covenants made in a temple.
When properly worn, it provides protection against temptation and evil. Wearing
the garment is also an outward expression of an inward commitment to follow the
Savior.
Endowed members should wear the temple garment both day and night. They
should not remove it, either entirely or partially, to work in the yard or for
other activities that can reasonably be done with the garment worn properly
beneath the clothing. Nor should they remove it to lounge around the home in
swimwear or immodest clothing. When they must remove the garment, such as for
swimming, they should put it back on as soon as possible.
Members should not adjust the garment or wear it contrary to instructions in
order to accommodate different styles of clothing. When two-piece garments are
used, both pieces should always be worn.
The garment is sacred and should be treated with respect at all times.
Members should keep their garments clean and mended. They should not alter the
garment from its authorized design. Nor should they display it or expose it to
the view of those who do not understand its significance.
Members should be guided by these principles and the Holy Spirit to answer
for themselves personal questions about wearing and caring for the garment.
Garments and Temple Clothing for
Members Who Have Disabilities
For members who are bedfast or who have severe physical disabilities,
necessary adjustments may be made in wearing the garment. If recommended by a
member's bishop, a garment designed like a hospital gown is available by special
order for those who are bedfast.
Shorter temple robes are available to meet the needs of members who are in
wheelchairs.
Page 69
Wearing the Garment in the
Military
See page 122.
Disposing of Garments and Temple Clothing
To dispose of worn-out temple garments, members should cut out and destroy
the marks. Members then cut up the remaining fabric so it cannot be identified
as a garment. Once the marks are removed, the fabric is not considered sacred.
To dispose of worn-out temple clothing, members should burn it or alter it so
the original use cannot be recognized.
Members may give garments and temple clothing that are in good condition to
other worthy endowed members. The bishop can help identify those who might need
such clothing. Under no circumstances should members give garments or temple
clothing to Deseret Industries, bishops' storehouses, or charities.
Temple Burial Clothing
Where possible, endowed members should be buried in temple clothing when they
die. Where cultural traditions or burial practices make this inappropriate or
difficult, the clothing may be folded and placed next to the body in the casket.
Only members who have been endowed may be buried in temple clothing. An
endowed person who stopped wearing the garment before his or her death may be
buried in temple clothing if the family so requests. An endowed person who has
committed suicide may be buried in temple clothing. However, persons whose
blessings have not been restored after excommunication or name removal may not
be buried in temple clothing.
Temple clothing that is used for burial need not be new, but it should be
clean. The member's own temple clothing may be used.
Bishops and Relief Society presidents should know what temple clothing is
available for burial and how to dress a deceased member in temple clothing.
A member who is to be buried in temple clothing may be dressed by an endowed
family member of the same gender. If a family member is not available, the
bishop assigns an endowed man to dress a deceased man. The bishop asks the
Relief Society president to assign an endowed woman to dress a deceased woman.
Guidelines for dressing deceased members are provided in Instructions for
Clothing the Dead Who Have Received Their Endowments. Leaders may obtain
these instructions from Church distribution centers.
In some areas only a licensed funeral director or in employee of the director
is allowed to handle a deceased body. In these cases, an endowed family member
or an endowed person who is assigned by the bishop or Relief Society president
should ensure that the clothing has been properly placed on the body.
Although the Church does not normally encourage cremation, the body of an
endowed member who is being cremated should be dressed in temple clothing if
possible.
In areas where temple clothing may be difficult to obtain in time for burial,
stake presidents should keep on hand at least two complete sets of medium-sized
clothing, one for a man and one for a woman.
If temple clothing is not available, a deceased endowed member is clothed for
burial in the garment and other suitable clothing.
Marriage
Church leaders encourage members to qualify for temple marriage and to be
married in a temple. Where temple marriage is not possible because of personal
circumstances or legal requirements, leaders may perform civil marriages as
outlined on pages 71-72.
A couple who are planning to be married must obtain a legal marriage license
that is valid in the place where the marriage is to be performed.
Temple Marriage
The purpose of a temple marriage, referred to in the scriptures as "the new
and everlasting covenant of marriage" (D&C 131:2), is to seal a husband and
wife for time and eternity, faithfulness. depending on their faithfulness.
Through this ordinance, a couple's children may also be part of their eternal
family. Only a marriage that has been sealed in the temple and confirmed by the
Holy Spirit of Promise can be eternal (see D&C 132:7).
A man and woman must each be endowed before they may be married and sealed in
a temple. They must each have a valid Recommend for Living ordinances and a
valid temple recommend.
Who Performs a Temple Marriage
Bishops and stake presidents encourage members to have temple sealers perform
their marriages rather than asking General Authorities.
Page 70
Who May Attend a Temple Marriage
Only members who have valid recommends and have . received their endowment
may attend a temple marriage. Couples should invite only family members and
close friends to be present for a temple marriage.
Appropriate Dress for a Temple Marriage
Brides' Dresses. All dresses that are worn in the temple should be
white, long-sleeved, modest in design and fabric, and free of elaborate
ornamentation. Sheer fabric should be lined. Women's pants are not permitted in
the temple. Brides' dresses should not have a train unless the train can be
removed for the temple ceremony.
The bishop should review these requirements for temple wedding dresses with
each bride and her parents before they make or purchase the wedding dress. He
also might share this information with the Relief Society and Young Women
presidents.
Formal Wear and Flowers. Tuxedos, dinner jackets, cummerbunds, formal
headwear, and boutonnieres and other flowers are not appropriate in a sealing
room or during a sealing ceremony. This applies not only to those who are being
sealed, but also to their guests. If desired, formal wear and flowers may be
worn outside for photographs after the ceremony.
Wedding Guests. Couples should not ask their wedding guests to dress
in white unless the sealing room must be entered through the celestial room.
Members who come to a wedding directly from an endowment session may wear
ordinance clothing.
Exchanging Rings after a Temple Marriage
Exchanging rings is not part of the temple marriage ceremony. However,
couples may exchange rings after the ceremony in the room where the ceremony
takes place. To avoid confusion with the marriage ceremony, couples should not
exchange rings at any other time or place in a temple or on temple grounds.
However, after their temple marriage, a couple may exchange rings at locations
other than the temple. If such an exchange is made, the circumstances should be
consistent with the dignity of their temple marriage. The exchange should not
appear to replicate any part of the marriage ceremony, and the couple should not
exchange vows.
Special Meeting for Guests, Who Do Not Have Temple Recommends
A couple may arrange with their bishop to hold a special meeting for
relatives and friends who do not have temple recommends. This meeting provides
an opportunity for those who cannot enter a temple to feel included in the
marriage and to learn something of the eternal nature of the marriage covenant.
The meeting may include a prayer and special music, followed by the remarks of a
priesthood leader. No ceremony is performed, and no vows are exchanged.
No other marriage ceremony should be performed following a temple marriage.
Marriage in a Temple for Time
Only
Couples may be married in a temple "for time only" if all the following
requirements are met:
Civil Marriage
When temple marriage is not possible because of personal circumstances or
legal requirements, leaders may perform civil marriages as outlined below. A
civil marriage does not endure beyond mortal life.
Civil marriages should be performed in accordance with the laws in the place
where the marriage is performed.
Civil marriages and related religious ceremonies should not be performed on
Sunday or at unusual hours.
Who May Perform a Civil Marriage
Members who are planning a civil marriage may invite any of the following
presiding officers of their Church units to perform the marriage ceremony if
civil law authorizes him to do so: stake president, mission president, bishop,
or branch president. An LDS military chaplain on active duty may also perform
the ceremony. Unless contrary to legal requirements, a Church officer may
perform a marriage for a member of his unit outside the boundaries of that unit.
Those who have been released from these offices may not perform marriages.
Other Church officers are not authorized to perform civil marriages.
Page 71
Civil Marriage for Members from Other Units
Church officers, except LDS military chaplains who are on active duty, may
not perform marriages for Church members when neither marriage partner belongs
to the Church unit over which the officer presides. Any exceptions require the
approval of the First Presidency in each case.
Civil Marriage for Nonmembers
Authorized Church officers may perform marriages for nonmembers without
receiving special approval.
Where to Perform Civil Marriages
Civil marriages are preferably performed in the home of a family member or in
a Church building rather than at a commercial wedding chapel or other public
place. Marriages in a Church building may be performed in the chapel, the
cultural hall, or another suitable room. The person who performs the ceremony
determines the location.
Civil Marriages That Must Be Performed by a Public
Official or in a Public Place
Some areas require that a marriage ceremony be performed by a public
official. Some require that the ceremony be performed in a public building or
another public place. In these cases, the temple sealing necessarily follows the
civil marriage as soon as possible (see "Sealing after Civil Marriage," page
74). If the couple will not be sealed, the bishop or stake president may conduct
a brief religious ceremony after the civil marriage. In this ceremony he gives
counsel to the couple and gives Church recognition to their marriage. The
instructions in this section on the use of Church buildings and the simplicity
of ceremonies should be followed.
Civil Marriage Ceremony
Civil marriage ceremonies should be simple, conservative, and in harmony with
the sacredness of the marriage covenants. There should be no extravagance in
decorations or pomp in the proceedings. Video recorders and cameras may not be
used in the chapel. For suggestions about music for civil weddings, see page 290
in Book 2.
Before performing a civil marriage, a Church officer may counsel the couple
on the sacred nature of the marriage covenant and may add other counsel as the
Spirit directs.
To perform a civil marriage, a Church officer addresses the couple and says,
"Please take each other by the right hand." He then says, "[Bridegroom's full
name and bride's full name], you have taken one another by the right hand in
token of the covenants you will now enter into in the presence of God and these
witnesses." (The couple may choose or nominate these witnesses.)
The officer then addresses the bridegroom and asks, "[Bridegroom's full
name], do you take [bride's full name] as your lawfully wedded wife, and do you
of your own free will and choice covenant as her companion and lawfully wedded
husband that you will cleave unto her and none else; that you will observe all
the laws, covenants, and obligations pertaining to the holy state of matrimony;
and that you will love, honor, and cherish her as long as you both shall live?"
The bridegroom answers, "Yes" or "I do."
The Church officer then addresses the bride and asks, "[Bride's full name],
do you take [bridegroom's full name] as your lawfully wedded husband, and do you
of your own free will and choice covenant as his companion and lawfully wedded
wife that you will cleave unto him and none else; that you will observe all the
laws, covenants, and obligations pertaining to the holy state of matrimony, and
that you will love, honor, and cherish him as long as you both shall live?"
The bride answers, "Yes" or "I do."
The Church officer then addresses the couple and says, "By virtue of the
legal authority vested in me as an elder of The Church of Jesus Christ of
Latter-day Saints, I pronounce you, [bridegroom's name] and [bride's name],
husband and wife, legally and lawfully wedded for the period of your mortal
lives.
"May God bless your union with joy in your posterity and a long life of
happiness together, and may He enable you to keep sacred the covenants you have
made. These blessings I invoke upon you in the name of the Lord, Jesus Christ,
amen.
"You may kiss each other as husband and wife."
A Church officer who performs civil marriages in his Church capacity may not
accept fees.
A Church officer who performs a civil marriage for members must send to the
bishop(s) of the home ward(s) of those he has married a letter with all
information needed to update membership records. He also must comply fully with
legal requirements for reporting and record keeping.
Page 72
Marriage after a Spouse's Death or
after a Divorce or Annulment
A member who has been sealed to a spouse may remarry after the spouse's death
or following a divorce or annulment. A member's divorce proceedings must be
final according to law before he or she may remarry.
Worthy members in these circumstances may also be sealed according to the
guidelines under "Sealing Policies" on this page.
Wedding Receptions
A wedding reception may be held in a Church building if it does not disrupt
the schedule of regular Church functions. However, these receptions may not be
held in the chapel unless it is a multipurpose area. Receptions should not be
held on Sundays or on Monday evenings.
Those in charge of the reception are responsible for cleaning the areas of
the building they use.
Sealing Policies
Sealing ordinances include covenants that can bind families together for
eternity. These ordinances include (1) sealing of a husband and wife and (2)
sealing of children to parents.
Stake presidents should contact the Office of the First Presidency or the
temple in their temple district for guidance in special circumstances related to
sealings that are not covered in these instructions.
Sealing of a Husband and
Wife
Living Women
A living woman may be sealed to only one husband. If she is sealed to a
husband and later divorced, she must receive a cancellation of that sealing from
the First Presidency before she may be sealed to another man in her lifetime
(see "Applying for a Cancellation of Sealing or a Sealing Clearance" on this
page).
Deceased Women
A deceased woman may be sealed to all men to whom she was legally married
during her life. However, if she was sealed to a husband during her life, all
her husbands must be deceased before she can be sealed to a husband to whom she
was not sealed during life.
Living Men
If a husband and wife have been sealed and the wife dies, the man may have
another woman sealed to him if she is not already sealed.
If a husband and wife have been sealed and later divorced, the man must
receive a sealing clearance from the First Presidency before another woman may
be sealed to him (see "Applying for a Cancellation of Sealing or a Sealing
Clearance" on this page). A sealing clearance is necessary even if the
previous sealing has been canceled.
Deceased Men
A deceased man may have sealed to him all women to whom he was legally
married during his life if they are deceased or if they are living and not
sealed to another man.
Applying for a Cancellation of Sealing or a Sealing Clearance
When a woman has been sealed and divorced, she may apply for a cancellation
of the previous sealing. The bishop and stake president submit an Application to
the First Presidency form to seek this cancellation.
When a man has been divorced from a woman who was sealed to him and is worthy
and prepared to have another woman sealed to him, he may apply for a sealing
clearance. The bishop and stake president submit an Application to the First
Presidency form to seek this clearance.
The Application to the First Presidency form is available from the Office of
the First Presidency in the United States and Canada. It is available from the
Area Presidency in other areas. Instructions are on the form. The stake
president should not submit it until the divorce is final and all legal issues
relating to the divorce have been resolved.
Removing a Restriction against Temple Sealing
If a person who has been sealed to a spouse commits adultery, he or she may
not be sealed to the partner in the adultery unless:
Sealing after Civil Marriage
A husband and wife who were married outside a temple may be sealed after one
full year from the time of the civil marriage. However, this one-year waiting
period does not apply to worthy couples in the following cases:
Worthy couples who were married in a civil ceremony and have been members of
the Church for at least one year may receive their own endowment and participate
in all other temple ordinances except their marriage sealing any time within the
year following civil marriage.
Only the First Presidency may grant exceptions to the preceding policies. The
stake president may seek an exception if it appears to be justified. The couple
should not go to a temple to be sealed unless they are notified that the First
Presidency has granted an exception.
When issuing recommends to a couple for sealing after a civil marriage,
priesthood leaders should be sure the civil marriage was valid.
Sealing after Temple Marriage for Time Only
A couple who were married in a temple for time only may later be sealed if
the woman receives a cancellation of her previous sealing from the First
Presidency. If the husband was previously divorced from a woman who was sealed
to him, he must receive a sealing clearance from the First Presidency before the
couple may be sealed.
A worthy couple may be sealed any time after receiving the letter(s) from the
First Presidency notifying them that the cancellation or clearance was granted.
The couple must present the letter(s) at the temple in which they will be
sealed. There is a one-year waiting period from the time of the marriage if the
request for cancellation of sealing or sealing clearance was submitted to the
First Presidency after the marriage was performed.
Deceased Couples Who Were Divorced
Deceased couples who were divorced may be sealed by proxy. These sealings
often provide the only way for children of such couples to be sealed to parents.
See page 76 for a restriction if either the husband or wife was excommunicated
or had his or her name removed from Church membership records at the time of
death.
Effects of Excommunication or Name Removal
After a husband and wife have been sealed in a temple, if one of them is
excommunicated or has his or her name removed from Church membership records'
his or her temple blessings are revoked. However, the sealing blessings of the
innocent spouse or children are not affected (see page 76).
Sealing Children to Parents
Children Who Are Born in the Covenant
Children who are born after their mother has been sealed to a husband in a
temple are born in the covenant of that sealing. They do not need to receive the
ordinance of sealing to parents. Being born in the covenant entities children to
an eternal parentage, depending on their faithfulness. However, it does not
guarantee that children will be sealed to their natural parents if the parents
are not faithful.
Page 74
If a woman who has been sealed to a former husband remarries, the children of
her later marriage are born in the covenant of the first marriage unless they
were born after the sealing was canceled or after it was revoked due to
excommunication or name removal.
Children Who Were Not Born in the Covenant
Children who were not born in the covenant can become part of an eternal
family by being sealed to their natural or adoptive parents. These children
receive the same right to blessings as if they had been born in the covenant.
A child may be sealed only to two parents-a husband and wife-and not to one
parent only.
Members who are married or are 21 or older must receive their own endowment
before they may be sealed to their parents or observe the sealing of living
brothers and sisters to their parents.
Adopted or Foster Children Who Are Living
Living children who are Born in the covenant or have been sealed to parents
cannot be sealed to any other parents.
Living children who have been legally adopted and were neither born in the
covenant nor sealed to former parents may be sealed to their adoptive parents
after the adoption is final. A copy of the final adoption decree or the revised
birth certificate should be presented at the temple. There is no obligation to
identify the natural parents of these children.
A living unmarried child under 21 who was not born in the covenant or sealed
previously, and who has not been adopted, may be sealed to one natural parent
and a stepparent if (1) the other natural parent has given signed consent and
(2) the natural parent to whom the child is being sealed has legal custody of
the child. The signed consent must (1) name the child and the parents to whom
the child will be sealed and (2) be presented at the temple. If other natural
parent is deceased or missing, and if reasonable efforts to find the parent have
failed, no consent is required. The temple president can approve the sealing to
be completed subject to future review.
A court decree granting legal custody is not sufficient clearance for a
sealing. The consent or permission mentioned in the preceding paragraphs is
necessary.
A living endowed member who is over 21 or is married and was not born in the
covenant and has not been sealed to parents may be sealed either (1) to natural
parents or (2) to one natural parent and a stepparent if the natural mother and
father are not sealed to each other.
First Presidency approval is necessary for a living member to be sealed to
foster parents. This requirement applies even if the natural parents of the
foster child are unknown and cannot be identified by reasonable effort.
Priesthood leaders may assist members in making these requests.
Adopted or Foster Children Who Are Deceased
A deceased adopted person usually is sealed to his or her adoptive parents.
A deceased foster child usually is sealed to his or her natural parents.
Children Who Were Born out of Wedlock
A living child who was born out of wedlock may be sealed to both natural
parents without special approval after the parents have been sealed in a temple.
A living child who was born out of wedlock may be sealed to one natural
parent and a stepparent when at least one of the following conditions applies:
Children conceived by artificial insemination or in vitro fertilization are
born in the covenant if their parents are already sealed. If the children are
born before their parents are sealed, they may be sealed to their parents after
their parents are sealed to each other.
Page 75
Status of Children When a Sealing Is Canceled or Revoked
Children who are born in the covenant or sealed to their parents remain so
even if the sealing of the parents is later (1) canceled or (2) revoked by the
excommunication or name removal of either parent. Children who are born after
their parents' sealing is canceled or revoked are not born in the covenant.
These children need to be sealed to their parents after their parents' blessings
are restored (if applicable) and any other obstacles are removed.
Temple Ordinances for the
Dead
General Guidelines
Generally, members may perform temple ordinances for deceased persons one
year or more after the date of death without regard to the person's worthiness
or cause of death. Bishops should explain this waiting period to members who
plan to perform temple ordinances for deceased family members. Members who have
questions should contact their bishop. He may direct questions to the stake
president.
Ordinances that are performed for the dead are effective only if the deceased
person chooses to accept them and becomes qualified to receive them (see D&C
138:19, 32-34).
Members Unable to Go to a Temple before Death
The one-year waiting period for temple ordinances does not apply to worthy
members who were prevented from going to a temple in life for reasons beyond
their control.
Members Who Died within One Year of
Baptism or Civil Marriage
If a worthy member dies within the year after being baptized, temple
ordinances may be completed when one year has passed since the baptism.
If a worthy member dies within one year of a civil marriage, the sealing of
the couple may be performed when one year has passed since the marriage.
Stillborn Children (Children Who Die
before Birth)
Temple ordinances are not performed for stillborn children, but no loss of
eternal blessings or family unity is implied. The family may record the name of
a stillborn child on the family group record followed by the word
stillborn in parentheses. For more information about stillborn children,
see page 157.
Children under Eight Who
Died
No baptism or endowment is performed for a child who died before age eight.
Only sealings to parents are performed for such children. If the child was
sealed to parents while he or she was living, or if the child was born in the
covenant, no vicarious ordinances are performed.
Deceased Persons Who Had Mental
Disabilities
Temple ordinances for deceased persons who had mental disabilities are
performed the same as for other deceased persons.
Persons Who Are Presumed
Dead
Temple ordinances may be performed for a person who is presumed dead after 10
years have passed since the time of the presumed death. This policy. applies to
(1) persons who are missing in action, are lost at sea, or have been declared
legally dead; and (2) persons who disappeared under circumstances where death is
apparent but no body has been recovered.
In all other cases of missing persons, temple ordinances may not be performed
until 110 years have passed from the time of the person's birth.
Persons Who Have Taken Their Own
Lives
Unless they were excommunicated or had their names removed from Church
membership records at the time of death, persons who have taken their own lives
may have temple ordinances performed for them one year or more after the date of
death.
Persons Who Were Excommunicated or Had
Their Names Removed from Church Records
First Presidency approval is required to perform temple ordinances for
deceased persons who, at the time of their death, were excommunicated or had
their names removed from Church membership records.
Restoration of Temple Blessings (after
Excommunication or Name Removal)
Endowed persons who were excommunicated (or who had their names removed from
Church membership records) and were later readmitted by baptism can receive
their temple blessings only through the ordinance of restoration of blessings.
Such persons are not endowed again, since these blessings are restored through
the ordinance. For information about performing this ordinance for the living,
see pages 106-7.
Page 76
First Presidency approval is required to perform this ordinance for the dead.
Verifying Ordinances Necessary to
Receive the Endowment
For the Living
A living person whose baptism and confirmation are not recorded on Church
membership records may not be endowed until the baptism and confirmation are
verified, ratified, or performed again. Brethren whose Melchizedek Priesthood
ordination is not recorded must also have it verified, ratified, or performed
again. Procedures are outlined on pages 24-25. Those pages also explain the
procedure to follow if a living person is endowed without a valid record of
baptism or if a male is endowed without a valid record of Melchizedek Priesthood
ordination.
For the Dead
Sometimes a deceased person's baptism that was performed while he or she was
living cannot be verified after a diligent search. If an unverified baptism was
relied on to perform the person's endowment, the person must be baptized and
confirmed by proxy. It is not necessary to perform the endowment and sealings
again.
Temple Ordinance Workers
Process of Calling
Recommendations for prospective temple ordinance workers may come to a temple
president from ward or stake leaders, ordinance workers, his personal knowledge
and contacts, and the guidance of the Spirit.
When a temple president identifies a member whom he would like to consider
calling as an ordinance worker, he sends a Confidential Report on Proposed
Temple Ordinance Workers form to the member's bishop (one form for each couple
or individual). If the bishop feels that the member is worthy and the calling
would be suitable, he completes the form and sends it to the stake president. If
the stake president concurs with the temple president and the bishop, he signs
the form and sends it to the temple president.
After the temple president receives a completed form, a member of the temple
presidency interviews
the person. When so inspired, he then calls those who are able to serve and
sets them apart. He notifies the stake president of each calling.
The bishop and stake president must not inform members that they are being
considered for this calling. Their first notification comes when a member of the
temple presidency interviews them.
Qualifications
To be considered for callings as temple ordinance workers, members must:
Mothers who have minor children living at home and brethren who are serving
in bishoprics, branch presidencies, stake presidencies, or district presidencies
may not be called as regular temple ordinance workers. However, outside the
United States and Canada they or any worthy members who meet the qualifications
listed above may be called as restricted service ordinance workers. They
function in this assignment only when the need exists with organized groups from
their own Church units. They also may function with groups that have special
language needs. Any exceptions to these policies require the approval of the
First Presidency.
Restricted service ordinance workers are called and set apart the same as
regular ordinance workers. No distinction of title is made when they are set
apart, but the member of the temple presidency who extends the calling and sets
them apart explains the restriction.
Page 77
Doctrines Pertaining to Missionary
Service
Qualifications for Missionary
Service
Missionaries who represent the Lord and His Church must be properly called
and set apart (see D&C 42:11; Articles of Faith 1:5). They also should meet
the qualifications revealed in section 4 of the Doctrine and Covenants:
"O ye that embark in the service of God, see that ye serve him with all your
heart, might, mind and strength, that ye may stand blameless before God at the
last day...
"And faith, hope, charity and love, with an eye single to the glory of God,
qualify him for the work.
"Remember faith, virtue, knowledge, temperance, patience, brotherly kindness,
godliness, charity, humility, diligence" (D&C 4:2, 5-6; see also D&C
12:8; 88:121,123-26).
The Lord counseled those who teach His gospel that they must first learn it
(see D&C 11:21). Missionaries are also required to be morally clean (see
D&C 38:42).
The Missionary's
Responsibilities
Missionaries are to teach the restored gospel of Jesus Christ, testify of its
truth, and warn people of the need to repent and prepare for the coming
judgments of God (see D&C 88:81-82; see also D&C 15:6; 38:41; 43:15).
Missionaries are to teach the first principles and ordinances of the gospel
and the glad tidings of the Atonement of Jesus Christ (see D&C 42:12). They
are to say "none other things than that which the prophets and apostles have
written" (D&C 52:9). Missionaries are also to teach people the commandments
of God "after having made known unto them the plan of redemption" (Alma 12:32).
They should deliver this message "in mildness and in meekness" (D&C 38:41).
Missionaries are to seek the Spirit "by the prayer of faith" (D&C 42:14).
They are to teach as they are "directed by the Spirit" (D&C 42:13). If their
teaching is not directed by the Spirit, "it is not of God" (D&C 50:18; see
also 50:13-22).
In 1839 the Quorum of the Twelve counseled:
"Preach the first principles of the doctrine of Christ -faith in the Lord
Jesus Christ, repentance towards God, baptism in the name of Jesus for the
remission of sins, laying on of hands for the gift of the Holy Ghost, the
resurrection of the dead, and eternal judgment.
"When you go forth to preach, and the Spirit of God rests upon you, giving
you wisdom and utterance, and enlightening your understanding, be careful that
you ascribe the glory to God, and not to yourselves. Boast not of intelligence,
of wisdom, or of power; for it is only that which God has imparted unto you; but
be humble, be meek, be patient and give glory to God" (History of the
Church, 3:396).
Preparing Full-Time
Missionaries
Full-time missionary service is a privilege, not a right, for members who are
called through inspiration by the President of the Church. Missionary service is
literally service to the Lord and His Church. Its objective is not primarily the
personal development of a missionary, although righteous service invariably
produces that result.
Priesthood leaders have an important responsibility to help identify and
prepare worthy, qualified members for full-time missionary service. Leaders
teach prospective missionaries about the joys and blessings of missionary
service. Leaders also inspire them to prepare spiritually, financially,
emotionally, and physically. Such preparation includes being worthy and living
an exemplary life. It also includes studying the gospel and building a
testimony. Leaders encourage youth to attend seminary to assist with this
preparation.
Because all worthy, able young men should serve full-time missions, leaders
give special attention to helping them prepare, particularly those who seem
uncertain about serving.
The bishopric calls youth leaders who love missionary work and who will help
youth have experiences that build faith and cultivate a desire to serve the
Lord. Exemplary returned missionaries should also be invited to speak about
missionary work in sacrament meetings and other meetings.
Leaders should provide opportunities for prospective missionaries to serve in
the Church. Leaders also should encourage them to work with full-time
missionaries and to friendship nonmember friends and relatives. In addition,
prospective missionaries should receive training through home teaching, the
Teaching the Gospel course, and a missionary preparation class.
Page 79
High priests group meetings, elders quorum meetings, and Relief Society
meetings should occasionally be used to teach parents how to help their children
prepare to serve as missionaries.
Age and Term of Service for Full-Time
Missionaries
Men
Church leaders should encourage all worthy, able, single men ages 19 through
25 to serve full-time missions. Full-time missionary service is a priesthood
responsibility of these young men. They are called to serve for 24 months.
In some instances, single men ages 26 and older may be called to serve
locally in nonproselyting assignments. These assignments are outlined on page
88.
Women
Worthy, able, single women ages 21 through 39 may be recommended to serve
full-time missions. They are usually called to serve for 18 months. These women
should not feel obligated or be urged unduly to serve full-time missions.
Bishops should not recommend them for missionary service if it will interfere
with imminent marriage plans.
Worthy, able, single women ages 40 and older may also be recommended to serve
full-time missions. They are usually called to serve for 12 months. In
exceptional cases, such as where a language ability or other special skill is
needed, they may be called to serve for 18 months. Bishops and stake presidents
should take special care to ensure that these women are in good enough health to
serve effectively as full-time missionaries. Assignments are outlined on page
88.
Couples
Bishops and stake presidents should prayerfully consider which couples in
their units could be called to serve as full-time missionaries. Bishops may
interview them to determine availability, ask them to prepare for a full-time
mission call, and help them complete and submit the recommendation forms.
Couples normally serve for 12, 18, or 24 months. A 6-month term of service
will be considered only for those in special situations such as agricultural
occupations. Couples serving outside their native land are called for at least
18 months. Assignments for couples are outlined on page 88.
Couples who are recommended for full-time missionary service must no longer
be engaged in full-time employment. If the couple will be serving away from
home, they must not have any dependent children living at home. Bishops and
stake presidents should take special care to ensure that couples are in good
enough health to serve effectively as full-time missionaries.
Members Who Are Not Eligible for
Full-Time Missions
Members in the following situations are not eligible to serve full-time
missions:
When members do not qualify for full-time missionary service, priesthood
leaders should give them appropriate Church callings in their stake or ward, or
recommend them as Church-service missionaries (see pages 88-89), to help them
grow and experience the joy of service.
Ensuring Worthiness and Ability to
Serve
The bishop and stake president are responsible to confirm that each full-time
missionary candidate is worthy and qualified for full-time missionary service.
If they are not able to recommend a person without reservation, they should not
submit the recommendation papers. This will help avoid the devastating feelings
that can result if a recommendation is returned or a missionary is sent home for
failure to meet these standards.
Interviews
The bishop and stake president conduct thorough, searching interviews with
each missionary candidate. If they have questions about a person's worthiness or
ability to serve, the stake president may inquire of the Area Presidency.
Only in the most urgent cases when the stake president or bishop is absent
may either of them authorize a counselor to conduct a missionary recommendation
interview.
Worthiness
Repentance of Serious Transgressions
A prospective missionary who has been guilty of adultery, fornication, heavy
petting, homosexual activity, other sexual perversions, drug misuse, serious
violation of civil law, or other serious transgressions must repent before he or
she may be recommended for missionary service. The member must also be worthy to
enter the temple before he or she may be recommended.
The bishop and stake president confirm that the member is free of
transgression for sufficient time to manifest genuine repentance and prepare
spiritually for a mission call. This period could be as long as three years for
multiple serious transgressions and should not be less than one year from the
most recent serious transgression. Mere confession does not constitute
repentance. There must also be evidence of a broken heart and contrite spirit
and of a lasting change of behavior
Bishops and stake presidents teach prospective missionaries that to qualify
for the needed guidance of the Spirit, they must resolve transgressions before
entering the mission field. Unless there are unusual extenuating circumstances,
missionaries who are found to have entered the mission field without resolving
serious transgressions with the bishop will be released early and returned home
(see page 86).
Predatory Pattern of Serious Transgressions
If a person has established a predatory pattern of repeated serious
transgressions, he or she may not be called to full-time missionary service.
Homosexual Activity
If a person has participated in homosexual acts during or after the last
three teenage years, he or she will not be considered for full-time missionary
service unless the bishop and stake president see strong evidence of lasting
repentance and reformation, with at least one year free of transgression.
If a person was victimized or participated in early-age experimentation and
has no current indication of homosexual tendencies, he or she may be considered
for full-time missionary service.
Physical, Mental, and Emotional
Disabilities
Missionary work is physically, mentally, and emotionally demanding. Members
who have physical, mental, or emotional disabilities that would prevent them
from serving effectively are not called to full-time missionary service.
Candidates for missionary service who have previously had significant
emotional challenges must be stabilized and confirmed to be fully functional
before being recommended. A candidate who is dependent on medication for
emotional stability must have demonstrated that he or she can fully function in
the demanding environment of a mission before being recommended.
If the bishop and stake president are unsure about recommending a member who
has a disability, they may consult with the Missionary Department (telephone
1-801-240-2179 or 1-800-453-3860, extension 2179).
If members who have serious disabilities strongly desire to serve full-time
missions but do not qualify, the bishop or stake president expresses gratitude
for their willingness to serve. He explains that because of their circumstances,
they are honorably excused from full-time missionary service for their own
benefit and to avoid placing undue demands on mission leaders and companions.
Page 81
Medical Limitations
A prospective missionary who has a serious medical limitation due to injury
or illness can be considered only with the recommendation and advice of a
competent medical authority. Before submitting the recommendation papers, the
stake president should consult with the Missionary Department (telephone
1-801-240-2179 or 1-800-453-3860, extension 2179).
Financing Full-Time Missionary
Service
Missionaries and their families should make appropriate sacrifices to provide
financial support for a mission. However, worthy members should not be prevented
from serving missions solely for financial reasons when they and their families
have sacrificed according to their capability.
Bishops should explain to missionary candidates and to others who contribute
missionary funds that these contributions are not refunded (see page 135).
Countries with Equalized Missionary
Contributions
The Church has equalized the contributions required to cover the
service-related expenses of many missionaries from the United States, Canada,
and some other countries. These equalized contributions apply regardless of
where such a missionary serves. Equalized missionary contributions do not apply
to full-time missionary couples, full-time single missionaries who are not
serving proselyting missions, and Church-service missionaries. To the extent
they are able, these missionaries pay their expenses directly from their own
resources.
For each single full-time proselyting missionary from his ward, the bishop
ensures that the monthly equalized contribution is available in the ward
missionary fund. The current amount is identified in instructions from Church
headquarters. These contributions are made by individual missionaries or by
their parents, families, and friends. If necessary, the stake president or
bishop may ask stake or ward members to help support these missionaries by
contributing to the ward missionary fund. However, Church leaders are not to
solicit funds for any purpose, including the support of missionaries, outside
the boundaries of their own Church units. Budget and fast offering funds may not
be used for missionary support.
Each month Church headquarters or the local administration office withdraws
the equalized contribution from the ward missionary fund and sends the amount
approved for the mission to the mission president. Each mission president
distributes to his missionaries the funds necessary to cover their
service-related expenses. He has discretion to distribute the money according to
established policies and his understanding of the needs of the mission.
Ward missionary funds should not be used to send additional money to
missionaries who are covered by the equalized contributions. Nor should they be
used to fund any other ward or stake missionary activities.
Missionaries who are not covered by equalized contributions may be assisted
from the ward missionary fund if they do not have adequate means and if the
funds are available. However, they may not contribute to the ward missionary
fund for their own use.
Countries without Equalized Missionary
Contributions
In countries where missionary contributions are not equalized,
missionaries who are able are asked to contribute either the equivalent of the
U.S. dollar equalized contribution or the amount of the mission base of the
mission in which they serve, whichever is less. Instructions will be sent from
the Missionary Department.
If missionaries who are called from these countries need financial assistance
to supplement contributions from themselves, their family, and the ward
missionary fund, bishops may request partial financial support from the General
Missionary Fund. This assistance is available only to single elders ages 19
through 25 and single sisters ages 21 through 39. To request it, the bishop
submits a Request for Supplemental Financial Assistance for Full-time Missionary
form with the missionary's recommendation papers.
Medical Expenses
General Instructions
All missionaries are strongly encouraged to maintain their existing medical
insurance during their missions. This conserves Church funds and helps
missionaries avoid having to prove insurability after their missions.
The Church does not pay for routine eye or dental care, eyeglasses, or
nonprescription medicines for any missionaries.
Page 82
Bishops and stake presidents should see that a fully completed Missionary
Personal Insurance Information form is included with the missionaries'
recommendation papers.
Single Elders and Sisters Younger Than 40
For treatment of pre-mission conditions, the missionary or family pays all
medical expenses (including prescriptions). A pre-mission condition is any
injury or sickness with signs or symptoms, a diagnosis, or treatment within the
two years before the missionary began serving, regardless of whether the
symptoms were present when the missionary began serving.
For proselyting missionaries who are serving in the United States, medical
expenses for illnesses or accidents that occur during the mission are managed by
Missionary Medical, the medical professionals who assist mission presidents in
medical matters. The missionary pays a copayment for each visit to a health care
provider and for each prescription. Missionary Medical pays the medical bills
and, if the missionary or the family has insurance coverage, submits claims for
reimbursement from the insurance carrier.
For proselyting missionaries who are serving outside the United States,
medical expenses for illnesses or accidents that occur during the mission are
paid by the mission. If the missionary or the family has insurance coverage,
they are asked to submit a claim and reimburse the Church for any benefit paid.
Nonproselyting missionaries pay all their own medical expenses.
Couples and Single Sisters Ages 40 and Older
These missionaries are responsible for their own health care expenses and
must have health insurance adequate for their mission assignments. If the
insurance coverage of those living away from home is not adequate for their
assignment, Deseret Mutual Benefits Administrators (DMBA) will send them
information on additional insurance that they may purchase. Missionaries who
need additional coverage but do not enroll in the DMBA plan must provide proof
of adequate coverage before their service begins.
Submitting Recommendation Papers for
Full-Time Missionaries
The bishop and stake president ensure that missionary recommendation papers
are prepared completely and accurately. The bishop or stake president sends
these papers to the Missionary Department 60 to 90 days before the prospective
missionary is available to begin a mission. Instructions are provided on the
recommendation form.
When recommending couples for full-time missions, leaders may confidentially
recommend specific assignments for consideration. However, they should not make
commitments about the assignment a member will receive. Missionary candidates
should be willing to accept any assignment.
Missionaries are called from their home wards. However, the bishop of an
away-from-home ward, such as a student ward, may process a Missionary
Recommendation form for the home ward. To do so, he must (1) obtain permission
from the bishop of the home ward, (2) ask him about the candidate's worthiness,
in preparation for conducting a worthiness interview, and (3) ask him for a
letter endorsing the recommendation. The name of the home ward and stake, the
names of the bishop and stake president of those units, and the unit number of
the home ward should be included on the recommendation.
The procedure outlined above helps ensure that all issues pertaining to
worthiness, physical and emotional health, financial support, and point of
departure have been resolved before a recommendation is submitted to the
Missionary Department. The president of the away-from-home stake ensures that
this procedure is followed and that the letter from the home-ward bishop is
submitted with the recommendation.
If the bishop of the home ward processes a recommendation for a missionary
who has not lived in the ward continuously for at least one year, he should
confer with the bishop of the away-from-home ward before proceeding.
Neither the stake president, the bishop, the prospective missionary, nor the
family should make any announcement before a missionary call is received.
After Full-Time Missionaries Are
Called
The bishop continues to monitor the missionary's progress after the call is
received to ensure that he or she remains worthy of the sacred calling. Bishops
and stake presidents must instruct prospective missionaries plainly regarding
the seriousness and the consequences of immorality after a missionary has
received a call.
The bishop ensures that newly called missionaries continue to prepare to
serve. He also ensures that they comply promptly with all instructions they
receive from Church headquarters, such as securing passports, applying for
visas, and acquiring appropriate clothing for the mission assignment. Newly
called missionaries should also read or reread the Book of Mormon before
beginning their missions.
Page 83
Sacrament Meetings, Open Houses, and
Publicity
The bishopric may invite newly called full-time missionaries to speak in a
sacrament meeting before they depart. The bishopric plans and conducts these
meetings. As in all sacrament meetings, talks and music should be worshipful,
faith promoting, and gospel oriented. The missionary should have sufficient time
to deliver a spiritual message. If there is time for other family members to
speak, preference is usually given to the missionary's parents. It is not
necessary that all family members participate in the program. The regular time
of the sacrament meeting should not be extended.
Although it is valuable to have missionaries speak in sacrament meeting, such
programs should not dominate the sacrament meeting schedule to the exclusion of
other valuable subjects and speakers. If a ward sends out many missionaries, the
bishop could consider having more than one departing or returning missionary
speak in the same sacrament meeting.
Members should avoid practices that may detract from the sacred nature of a
mission call or create unnecessary expense. Such practices include holding open
houses for missionaries (except for family gatherings), sending formal printed
announcements or invitations, printing special programs, and forming reception
lines at the meetinghouse after sacrament meeting.
Bishops review these guidelines with newly called missionaries and their
families well before the departure date.
Personal Temple Endowments
The stake president sets apart all full-time missionaries before they depart
for a missionary training center (MTC) or directly to the field. Only in the
most urgent cases when he is absent may the stake president assign one of his
counselors to set apart a full-time missionary.
A young man should have the Melchizedek Priesthood conferred upon him and be
ordained an elder before he is set apart as a missionary. If he needs to be set
apart before his ordination can be sustained in a stake conference or stake
general priesthood meeting, he is presented for a sustaining vote in his ward
sacrament meeting. His name is then presented in the next general stake meeting
to ratify the ordination.
The missionary is set apart as near as possible to his or her departure date.
Even if the missionary will be traveling for some time between departure from
home and arrival at the MTC or in the field, the stake president should not
expect MTC leaders or other priesthood leaders to set apart the missionary.
A day or two before the missionary is set apart, the stake president conducts
an interview to determine whether he or she is still worthy. This interview is
also a good time to review the missionary's current medical status. If the
missionary is not worthy or if there are serious unresolved medical problems, he
or she is not set apart. The stake president notifies the Missionary Department.
The setting apart should be a special occasion. The missionary's family and
close friends may attend. The stake president speaks briefly to help them feel
the sacredness and importance of the missionary's call.
The stake president follows the usual procedure for setting apart (see page
39). First he sets the person apart as a missionary of The Church of Jesus
Christ of Latter-day Saints assigned to labor in the mission to which he or she
has been assigned. Then he adds a priesthood blessing as the Spirit directs. He
may invite worthy Melchizedek Priesthood holders, such as the missionary's
father, to stand in the circle.
The setting-apart blessing should not be recorded word for word. However, the
missionary is encouraged to record in a personal journal the setting apart date,
the name of the stake president who officiated, and the words of blessing and
counsel that were especially meaningful.
The stake president advises the missionary that after being set apart, he or
she is a missionary and is obligated to live by missionary standards.
Within a week after a missionary is set apart, the stake clerk gives the ward
clerk the date of the setting apart. The ward clerk records the appropriate
information on the membership record.
Transportation
The Church pays the expenses of full-time missionaries to travel to and from
the field. For those who attend an MTC, the Church pays for their travel to the
MTC and to the field, Travel arrangements are sent soon after the mission call.
Page 84
Couples and older individuals who are serving in their native land may take
their own vehicle with them. They are responsible for maintaining it, including
insurance, repairs, and fuel.
Couples who drive their own vehicle to or from the field will be given an
established reimbursement for travel expenses.
Transporting Items to a
Mission
Occasionally members ask missionaries to take items such as medications or
special eyeglasses to the mission field if they are not available there. If such
requests are made, the bishop or stake president should direct them to the
Missionary Department. Missionaries should not transport personal belongings of
others to a mission.
Full-Time Missionaries in the Mission
Field
Meals and Housing
About two-thirds of the monthly expense for missionaries is for meals and
housing. These expenses can be reduced greatly if Church members, in the spirit
of Doctrine and Covenants 84:90, (1) provide some meals for missionaries and (2)
house missionaries in their homes at reasonable rental rates.
Meals
Under the direction of the Area Presidency, mission presidents and stake
presidents confer to determine whether and to what extent Church members may
provide meals for missionaries. If members provide some meals, the mission and
stake presidents ensure that the circumstances are appropriate for the
missionaries and the members. Such meals should be coordinated through ward
mission leaders. Consideration should be given to inviting part-member and
less-active families to provide meals.
Missionaries should not eat at the same members' homes frequently. Visits
should not last longer than one hour Missionaries must be able to leave members'
homes early enough that the visits do not interfere with prime proselyting time.
Housing
Mission presidents and stake presidents confer to determine whether and to
what extent Church members may rent parts of their homes to missionaries. Such
housing must meet the requirements outlined in the following paragraphs. Each
housing arrangement requires the approval of the mission president.
When missionaries rent part of a member's home, they must have living
quarters separate from the members' living area, a private bedroom with two
beds, and a private bathroom. They also should have access to separate cooking
and food storage facilities. They should not have access to a television or
radio.
Elders may live in homes where married couples or widowers ' live. They may
not live in homes where teenage or single adult females live or where the
husband is away frequently. Sister missionaries may five in homes where married
couples or widows live, They may not live in homes where teenage or single adult
males live.
Members who provide housing for missionaries should understand the
missionaries' schedule: arise by 6:30 A.m., be out working by 9:30 A.M., and be
in bed by 10:30 P.M. The family should not call on the missionaries for
assistance (except in emergencies) or expect them to spend time with the family.
Local leaders review these instructions with each member who is interested in
providing housing for missionaries.
Placement of Missionaries
The mission president determines the placement of missionaries within the
mission. However, stake presidents should recommend the number and location of
full-time missionaries to be assigned within the stake.
Interviews of Missionaries
The mission president conducts regular interviews with missionaries. He also
may ask stake presidents to interview or provide counsel to specific
missionaries as needed.
Full-Time Missionaries Teaching
Less-Active Members
Under the direction of the Area Presidency, mission presidents and stake
presidents work together to make full-time missionaries available to assist
local leaders in their efforts with less-active members. The mission president
informs the stake president of the missionary support that he can make
available. The stake president, in consultation with bishops, determines how
much missionary support is needed. Under the direction of the bishop, the ward
mission leader coordinates the assistance of full-time missionaries in
fellowshipping and teaching less-active members.
Page 85
Requests to Support Members
Financially
Full-time missionaries and their families must not be asked to provide
financial support for members who live in the area where the missionaries are
serving.
Fasting
Missionaries should not ask friends, relatives, or members of their home
wards to join them in special fasts for investigators.
Medical Release and Medical
Leave
If a missionary who is in the field (including a missionary training center)
suffers a physical or emotional disability that prevents effective missionary
service, he or she is returned home for treatment. If the condition would keep
the missionary from performing meaningful missionary service for the remainder
of the mission, he or she is given a medical release. If treatment may
enable the missionary to return to missionary service within a reasonable period
of time, he or she is granted temporary medical leave.
A missionary on medical leave has not been re leased. He or she is subject to
the normal rules of missionary conduct and the standards governing relationships
with others, as far as medical circumstances allow.
A missionary on medical leave is under the supervision of the stake president
and bishop. They outline a plan to help the missionary maintain the spirit of a
mission. The plan could include personal study, regular interviews, and working
with local missionaries. They periodically evaluate the missionary's condition.
The stake president keeps the Missionary Department informed of the missionary's
health. For counsel about arranging for medical care for a missionary on medical
leave, stake presidents in the United States may contact Missionary Medical
(telephone 1-800-777-1647).
After a missionary on medical leave undergoes a period of treatment, the
bishop and stake president evaluate whether he or she again qualifies for
missionary service. To do this, they obtain a written evaluation from a
competent medical authority and conduct their own thorough review. If they feel
that the missionary should return to the field, they submit a recommendation to
the Missionary Department.
If the disability continues for an extended period of time, or if the
missionary returns to the field but later fails to withstand the demands of
missionary service, the stake president, in consultation with the Missionary
Department, issues a medical release. if the bishop and stake president later
determine that a released missionary has recovered sufficiently, they may
recommend that the missionary return to the field.
If a missionary who has been granted a medical release or medical leave does
not have adequate insurance or other personal resources to pay for necessary
medical care for an illness or accident that originated in the mission field,
the Missionary Department may provide assistance for up to 90 days. In such
situations, all medical care must be arranged through the stake president. In
the United States, the stake president coordinates these expenses through
Missionary Medical (see the telephone number on this page; see also "Medical
Expenses," pages 82-83). After 90 days, expenses for medical assistance may be
paid by the ward or stake, according to established Church principles governing
welfare assistance.
Belated Confessions
If a full-time missionary confesses a serious transgression that he or she
committed before entering the mission field, the mission president reviews the
matter with a member of the Area Presidency, the missionary's stake president,
and the Missionary Department. Unless there are unusual extenuating
circumstances, the missionary will be released early and returned home. Bishops
and stake presidents should ensure that missionary candidates understand this.
Any early release must be approved by a General Authority in the Missionary
Department.
A stake president may recommend to the Missionary Department that a member
who was sent home after a belated confession return to the mission field after
having repented fully. Such a recommendation must include an explanation of why
it is considered justified.
Serious Transgression in the Mission
Field
If a missionary commits a serious transgression in the mission field, the
mission president convenes a disciplinary council (see page 92). Before doing
so, he reviews the matter with a member of the Area Presidency and must receive
authorization from a General Authority in the Missionary Department.
Unless there are unusual extenuating circumstances, the missionary will be
released early and returned home. Family members, priesthood leaders, and others
should provide support and fellowship, helping the missionary repent and enjoy
the full blessings of the gospel.
Page 86
Such missionaries do not normally return to the mission field. Exceptions
require approval of the First presidency.
Membership Records and Ecclesiastical
Jurisdiction
Missionaries Who Serve under the Direction of a Mission President
The home ward keeps the membership records, accepts any tithing
contributions, and records the tithing status of full-time missionaries who
serve under the direction of a mission president. Missionaries who pay fast
offerings should pay them through the ward in which they are serving.
Missionaries Who Do Not Serve under the Direction of a Mission President
Full-time missionary couples and older individuals who serve in their native
land and are not under the direction of a full-time mission president should
have their membership records moved to the ward where they will live. Normally
they pay their tithing and other offerings through that ward. However, they may
pay tithing through their home ward if necessary. The bishop of the ward away
from home interviews them for temple recommend renewals and provides any needed
counseling.
Full-time missionary couples and older individuals who serve outside their
native land and are not under the direction of a full-time mission president
should keep their membership records in their home ward. They pay tithing
through their home ward but pay fast offerings and other contributions through
the ward where they live while serving.
Release of Full-Time
Missionaries
Missionaries should complete the full term of service for which they are
called. Under normal circumstances, neither they nor their parents should
request early releases or extensions of service.
Missionaries should travel directly home from their missions. Exceptions may
be allowed only if a missionary will be accompanied by at least one parent and
the travel is limited to no more than one or two weeks. The parents' plans must
be based on the release date determined by the mission president and not on
travel commitments. Parents should advise the mission president as early as
possible of such plans.
Missionaries must dress and conduct themselves according to missionary
standards during travel from their missions because they are not released until
they report to their stake presidents. They should not impose on members,
missionaries, or other missions as they travel home.
Temple Recommends
Mission presidents issue temple recommends to worthy full-time missionaries
at the time they are released. Such recommends require only the interview of the
mission president and the signatures of the president and the missionary.
If a missionary who is sent home early because of a belated confession or a
disciplinary action holds a temple recommend, the mission president asks for the
recommend. The bishop and stake president may issue a new temple recommend when
the person is worthy.
Interviews, Reports, and
Callings
The stake president releases returned missionaries from missionary service
and gives them the release certificate he has received from the mission
president. At this time he also interviews them. He commends them for their
service and invites them to report on their mission. He inquires about their
conduct while traveling home. He discusses how they can build on the strengths
and good habits they have developed. He helps them set goals that will enable
them to continue feeling the Spirit daily. He encourages them to prepare for
marriage in the temple, choose and prepare for their life's work, commit to
always be full-tithe payers, continue to be active in the Church, and serve
faithfully in Church callings and assignments. He counsels them to live worthy
of a temple marriage, but he should not suggest or imply that they should be
married within a specified time.
Missionaries also report to the stake priesthood executive committee (stake
presidency and high council). Soon after this report, the bishopric of the home
ward schedules missionaries to speak in a sacrament meeting. The stake
presidency may also assign them to speak in other sacrament meetings as
companions to high councilors.
The stake president counsels returned missionaries to teach the gospel in
talks they give. As they speak in sacrament meetings, they should share
experiences that strengthen faith in Jesus Christ, build testimonies, encourage
members to live and share the gospel, and illustrate gospel principles. They
should avoid travelogues, inappropriate stories about the companions or others,
disparaging remarks about the areas in which they served, and other matters the
would be inappropriate for a servant of the Lord discuss in the sacred setting
of a sacrament meeting.
Page 97
Priesthood leaders should promptly call recently returned missionaries to
Church positions. Elder quorum and Relief Society leaders also should assign
every returned missionary as a home teacher or visiting teacher.
Tuberculosis Testing
Missionaries who serve in areas that have a high risk of tuberculosis should
be tested when they re turn home. When a returning missionary is to be tested
for tuberculosis, the mission president sends Missionary Tuberculosis Screening
Report form to the missionary's stake president. The stake president and
missionary should follow the instructions on the form.
Assignments for Full-Time Missionary
Couples and Older Individuals
This section applies to the following missionaries who serve full time (at
least 32 hours per week) away from home or at home:
Full-time missionary couples and older individuals are called by the
President of the Church. They should be willing to serve wherever they are
called. They may be given one of the following assignments, or other assignments
as necessary:
These missionaries serve under the direction of a full-time mission president
unless the letter of call indicates otherwise.
Release letters and certificates are prepared by the mission president or
department coordinator. As with all full-time missionaries, these missionaries
are released by their stake president.
Church headquarters distributes to stake presidents and bishops a bulletin
listing full-time missionary opportunities for couples and older individuals.
Stake presidents and bishops can use this bulletin to identify opportunities for
members who might be recommended to serve.
Church-Service Missionaries
Church-service missionaries are part-time missionaries. They serve at least 4
hours a week but less than 32 hours. They are called by their stake president as
outlined in the following paragraphs. These callings are normally for 6 to 24
months. The use of Church-service missionaries is not intended to diminish
emphasis on full-time missionary service.
Church-service missionaries work for Church departments at Church
headquarters or at other locations throughout the world. For example, they may
be called to work in the Church Educational System, in mission offices, and in
departments such as Family History, Finance and Records, Materials Management,
Physical Facilities, Public Affairs, and Welfare Services. Except for those
serving in mission offices, Church-service missionaries do not usually serve
under the direction of a full-time mission president.
As with full-time missionaries, the bishop and stake president ensure that
each prospective Church-service missionary is worthy to hold a temple recommend.
They also ensure that he or she is physically and emotionally able to perform
the duties of the calling. Prospective missionaries should also be able to
support themselves financially, including all medical expenses.
Page 88
Recommending Church-Service
Missionaries
The director of Church-service missionaries, in the Human Resource Department
at Church headquarters, regularly distributes a bulletin of Church-service
opportunities for the United States and Canada. Where warranted, similar
bulletins may be prepared in other areas under the direction of the Area
Presidency.
The bishop interviews members who may be interested in serving as
Church-service missionaries. When he and a member identify a suitable
Church-service opportunity on the bulletin, he contacts the director of
Church-service missionaries to determine whether the opportunity is still
available and would be appropriate. If so, the bishop completes the
Recommendation for Part-Time Church-Service Missionary form. He notes the
recommended service opportunity and forwards the form to the stake president.
The stake president reviews the form, interviews the person for worthiness,
signs the form if he approves, and sends it to the director of Church-service
missionaries.
Calling Church-Service
Missionaries
Church-service missionaries are called by their stake president and set apart
by their bishop. When arrangements have been finalized at Church headquarters,
the stake president is notified so he can extend the calling. The stake
president advises the bishop of the calling and asks him to set the missionary
apart.
After the calling is issued, the department Church-service coordinator
contacts the missionary to work out pertinent details.
Bishops and stake presidents should give appropriate recognition to members
who are called as Church-service missionaries. This includes communicating their
callings to members of the ward or stake. It also could include inviting them to
report on their service in appropriate meetings.
Transportation
Church-service missionaries provide their own transportation.
Training and Supervision
Church-service missionaries are supervised by and trained under the direction
of the department in which they serve. Normally they are not trained at a
missionary training center.
Medical Expenses
All Church-service missionaries are entirely responsible for their own
medical needs, including dental and eye expenses and prescription drugs.
Extensions
Near the end of the assigned period, the term of service may be extended if
the missionary wants to extend and the service is still needed. The extension
may be for varying increments, not to exceed 30 months in total service. The
department coordinator reviews the extension request with the stake president.
If the stake president approves the request, he advises the missionary and
notifies the missionary's bishop.
Release of Church-Service
Missionaries
Toward the end of a Church-service mission, the department coordinator
informs the stake president when the mission will end. At the conclusion of the
mission, the stake president releases the missionary and advises the bishop.
At least six months should pass before those who are released receive another
Church-service missionary call. Exceptions must be approved by the stake
president.
Church-Service Missionaries in Stake
and Ward Callings
Church-service missionaries may also serve in stake or ward callings at the
discretion of local leaders as long as these callings do not interfere with the
Church-service missionary assignment.
Volunteer Service
Many opportunities for Church service are available for members, including
those who do not hold a current temple recommend, and for nonmembers. These
individuals are volunteers rather than missionaries. They may serve in areas
such as Family History Centers, family record extraction, welfare production
projects or canneries, and Scouting if qualified for Scout registration.
Stake Mission
For units in the United States and Canada, the term
administration office in this section refers to Church headquarters in
Salt Lake City.
For units outside the United States and Canada, the term
administration office refers to the Presiding Bishopric administration
office or service center that serves the unit.
In this section, references to transgressors are in the
masculine gender but also include the feminine.
Purposes of Church Discipline
The purposes of Church discipline are (1) to save the souls of
transgressors, (2) to protect the innocent, and (3) to safeguard the purity,
integrity, and good name of the Church. These purposes are accomplished through
private counsel and caution, informal probation, formal probation,
disfellowshipment, and excommunication (see pages 93-95).
Save the Souls of Transgressors
When a person sins, the demands of eternal justice require
repentance or punishment (see Alma 42:13-22; D&C 19:16-18). The first
purpose of Church discipline is to save the souls of transgressors by helping
them repent (see D&C 1:31-32; 19:13-20; 42:37; 64:12-13). When they repent,
God forgives them, granting them mercy through the Atonement of Jesus Christ
(see Alma 42:23; D&C 58:42). Through this process a person may once again
become clean and. worthy to inherit the kingdom of God (see 3 Nephi 27:19; Moses
6:57).
Church discipline can facilitate repentance by helping
transgressors recognize and forsake sin, seek forgiveness, make restitution, and
demonstrate a renewed commitment to keep the commandments. Informal Church
discipline often is adequate for this purpose (see pages 93-94). However, in
some instances the only way to encourage true repentance is to convene a
disciplinary council (formerly called a Church court) and consider formal
discipline (see pages 94-95). Without formal discipline, some transgressors may
never experience the change of behavior and change of heart necessary to qualify
them for redemption through the Atonement, for "none but the truly penitent are
saved" (Alma 42:24).
Protect the Innocent
The second purpose of Church discipline is to protect the
innocent. With inspiration, a priesthood leader should act
to protect Church members when a transgressor poses a physical or spiritual
threat to them, such as by physical harm, sexual abuse, drug misuse, fraud, or
apostasy (see Alma 5:59-60).
Safeguard the Integrity of the Church
The third purpose of Church discipline is to safeguard the
purity, integrity, and good name of the Church. Consequently, transgressions
that significantly impair the good name or moral influence of the Church may
require the action of a disciplinary council.
Responsibility for Church Discipline
God does not overlook sin, and His servants cannot ignore
evidence of serious transgressions (see Mosiah 26:29; D&C 1:31). Stake
presidents, bishops, mission presidents, district presidents, and branch
presidents are called and set apart to be judges in Israel (see D&C
107:72-74). They are to "judge ... by the testimony of the just, . - . according
to the laws of the kingdom which are given by the prophets of God" (D&C
58:18).
Church leaders are to help members avoid transgression. If a
member commits a serious transgression, leaders administer Church discipline in
a spirit of love so it can bless the life of the transgressor. To do this,
leaders must be guided and inspired by the Lord.
Church discipline is administered in the ward that has the
transgressor's membership record (see page 92 for exceptions). Church leaders'
responsibilities for initiating and administering Church discipline are outlined
in the following paragraphs.
Stake President
The stake president has authority over the Church discipline of
all members in a stake. However, bishops normally administer Church discipline
unless evidence indicates that a person who holds the Melchizedek Priesthood is
likely to be excommunicated. In that case, the stake president convenes the
disciplinary council.
High Council
The high council participates whenever a stake president
convenes a disciplinary council (see pages 97,99-100, and 105).
Page 91
Bishop
The bishop administers most Church discipline. He has authority
for the discipline of all members in his ward, except the excommunication of a
member who holds the Melchizedek Priesthood.
The bishop must confer with the stake president and obtain his
approval before convening a disciplinary council. If evidence indicates that a
Melchizedek Priesthood holder is likely to be excommunicated, the bishop
immediately transfers the matter to the stake president.
Branch President in a Stake
A branch president in a stake may administer Church discipline
as authorized by the stake president. He may receive general authorization to
administer informal Church discipline. He must receive authorization in each
case to convene a disciplinary council and administer formal discipline.
If evidence indicates that a Melchizedek Priesthood holder is
likely to be excommunicated, the branch president immediately transfers the
matter to the stake president. If a branch disciplinary council recommends
excommunication of a member who does not hold the Melchizedek Priesthood,
the stake president's approval is required before the decision is final.
Mission President
The mission president administers or oversees Church discipline
of members in mission branches and districts. If time or distance prevents him
from personally convening a disciplinary council for one of these members, he
may authorize three Melchizedek Priesthood holders to convene it as outlined on
page 98. If this disciplinary council recommends excommunication, the mission
president's approval is required before the decision is final.
The mission president also administers Church discipline for
full-time missionaries who commit serious transgressions in the mission field.
Before convening a disciplinary council for a full-time missionary, the mission
president reviews the matter with a member of the Area Presidency and must
receive authorization from a General Authority in the Missionary Department (see
page 86).
District President and Branch President in a
Mission
A district president or branch president in a mission may
administer Church discipline as authorized by the mission president. The
guidelines under "Branch President in a Stake" apply, with the Mission president
fulfilling the same responsibilities as the stake president.
Jurisdiction in Special Circumstances
If a member who needs Church discipline moves to another ward
before action is taken, the bishops of both wards consult to determine where the
disciplinary action should be taken. They consider such matters as the
accessibility of key witnesses and the need for continuing efforts to encourage
repentance and restoration to full fellowship. If the bishops determine that the
bishop of the former ward should take the disciplinary action, he retains the
membership record until the action is taken. Otherwise he transfers the
membership record and confidentially informs the bishop of the current ward of
the circumstances that warrant Church discipline.
If a member is living away from home temporarily (attending
school or serving in the military, for example), his bishop at the place of
temporary residence may counsel him or place him on informal probation. However,
this bishop should consult the bishop of the home ward before initiating formal
disciplinary action.
If a full-time missionary commits a serious transgression that
is not revealed until after he has been released, the bishop of his current ward
confers with the stake president and mission president. If evidence indicates
that the member is likely to be excommunicated, the stake president convenes a
disciplinary council. Otherwise he may authorize the bishop to convene a
disciplinary council.
Confessions
Repentance requires that all sins be confessed to the Lord. "By
this ye may know if a man repenteth of his sins-behold, he will confess them and
forsake them" (D&C 58:43). Members also should confess to their presiding
officer if they have committed serious transgressions. Members who voluntarily
and completely confess transgressions demonstrate that they have begun the
process of repentance.
Presiding officers should respond to confessions with love and
understanding. If a sin that is confessed may be serious enough to require
formal Church discipline, the presiding officer explains this to the
member.
Presiding officers should encourage members to seek the Lord's
forgiveness, forsake the transgression, and make restitution.
Page 92
Restitution
As part of the restitution required for repentance,
transgressors should do all they can to restore what their transgression has
taken from others. They also should seek forgiveness from the people they have
wronged. The repentance of a married person who 'is involved in a sexual
transgression usually should include confessing to and seeking forgiveness from
his spouse. A young unmarried person who commits a sexual transgression should
be encouraged to inform his parents.
Repentance may include disclosure to government authorities. If
confidential information indicates that a member has violated applicable law,
the bishop or stake president should urge him to report the matter to
appropriate government authorities. To obtain guidance on local laws that govern
reporting abuse, see the instructions on page 158.
Disclosure of the identity of others who participated in a
transgression should be encouraged as part of the repentance process,
especially when this can help Church leaders encourage the repentance of those
participants.
Disclosure of the identity of others who participated in a
transgression may be required when it is necessary to restore or protect
persons who have been or may be seriously injured as a result of the
transgression. For example, a sexual transgressor who has been exposed or who
has exposed others to a sexually transmitted disease must make the disclosures
necessary to protect others. Predators may need to be identified to protect
potential victims. A transgressor who holds or has held a prominent position of
trust may need to be identified to Church leaders for the spiritual protection
of members.
Investigation
A bishop interviews any member of his ward who is accused of a
serious transgression. If the member denies an accusation that the bishop has
reliable evidence to support, the bishop (or the stake president if he will
preside over the disciplinary council) gathers further evidence that
would confirm or disprove the accusation. The presiding officer may conduct
the investigation himself, or he may assign two reliable Melchizedek Priesthood
holders to do so. He instructs them not to use methods that are unbecoming to
priesthood holders or that could result in legal action. For example, they must
not use electronic surveillance devices, hidden cameras, or tape recorders. They
also must not maintain a watch on a member's home.
Confidentiality
Bishops, stake presidents, and counselors in a stake presidency
have a solemn duty to keep confidential all information that members give them
in confessions and interviews. The same duty of confidentiality applies to all
who take part in Church disciplinary councils. It includes what is said in the
presentation of evidence and in deliberations. Confidential information must not
be shared with anyone except authorized ecclesiastical leaders.
Information received in a member's confession cannot be used as
evidence in a disciplinary council without the member's consent. When necessary,
a bishop attempts to persuade the member to give this consent. He explains that
refusal reflects a lack of contrition and repentance, preventing justice and
mercy from operating fully for the good of the transgressor. If consent is not
given, the bishop can still impose informal discipline on the basis of the
confession. A lack of consent to use a confession in evidence does not prevent a
disciplinary council from proceeding on the basis of other evidence.
If a bishop learns that a Church member outside his ward may
have been involved in a serious transgression, he informs that member's bishop
confidentially. When members of different wards transgress together, and when
one has disclosed to his bishop the identity of the other transgressor, the
bishop to whom the disclosure was made consults with the bishop of the other
member.
If civil authorities challenge the confidentiality required of a
clergyman, the priesthood leader who is challenged should seek legal advice from
the Office of Legal Services at Church headquarters (telephone 1-801-240-6301 or
1-800-453-3860, extension 6301) or from local legal counsel in Church area
offices.
Informal Church Discipline
A bishop or branch president normally administers informal
Church discipline. His counselors do not participate, and no disciplinary
council is held. Except for the most serious transgressions, informal discipline
may be sufficient for genuinely repentant persons (especially those who have
confessed voluntarily), first offenders, those who have not violated temple
covenants by their transgression, and those with significant mitigating
circumstances. (See D&C 42:25-26 and pages 103-4.)
Informal Church discipline includes (1) private counsel and
caution and (2) informal probation.
Page 93
Private Counsel and Caution
Private counsel and caution may be sufficient discipline for
members who have committed minor transgressions and are genuinely
repentant.
Presiding officers counsel members to resist temptation and help
them take preventive action to resist specific temptations. For example, such
counseling often helps members who have committed minor moral transgressions
guard against major transgressions. In addition, members who are courting, are
having difficulty in their marriages, or are separated or divorced are often
protected and strengthened by counseling designed to help them resist
temptation. Presiding officers need not wait for members to seek such help, but
may call them in for counseling.
For more information about counseling, see pages 21-22.
Informal Probation
Informal probation is a means for a presiding officer to
restrict some of a transgressor's privileges of Church membership in ways that
the officer specifies. Such restrictions may include suspending the right to
partake of the sacrament, hold a Church position, exercise the priesthood, and
enter a temple. If the privilege of entering a temple is suspended, a
member should give his temple recommend to the presiding officer for the period
of suspension. Wisely administered and humbly received, informal probation can
be effective in helping a transgressor repent.
In less serious cases, a presiding officer may determine that a
member needs a more active rather than a less active exercise of the privileges
of Church membership. In these cases, informal probation may include positive
conditions such as regular Church attendance, regular prayer, and reading
selected scriptures or Church literature.
A bishop normally does not inform anyone of a decision to place
a member on informal probation. No official record is made of such decisions,
but the bishop may make private notes for his own use. He should keep these
notes secure and destroy them after the probation concludes. If a bishop is
released or if the member moves to a new ward before informal probation ends,
the bishop may inform the new bishop to the extent necessary for the new bishop
to supervise the remaining probation.
When a member who is on informal probation makes specified
progress and meets prescribed conditions, the presiding officer may end the
probation. If the member does not make this progress and meet the conditions, additional disciplinary action may be needed.
Formal Church Discipline
Formal Church discipline is administered in a disciplinary
council (see "Disciplinary Councils," pages 95-103). This discipline is
ecclesiastical, not civil or criminal. It can affect only a member's standing in
the Church (see D&C 134: 10).
At times, formal discipline is the only way to help a
transgressor repent, to protect the innocent, or to safeguard the purity and
good name of the Church. A presiding officer who is unwilling to proceed in such
cases is not fulfilling his responsibilities as a common judge. Presiding
officers should approach formal discipline with a prayerful desire to help, not
to condemn.
Formal Church discipline includes formal probation,
disfellowshipment, and excommunication.
Formal Probation
Formal probation is an action taken by a disciplinary council to
restrict or suspend some of a transgressor's privileges of Church membership in
ways that the council specifies. These restrictions could include or go beyond
those imposed by informal probation. Positive conditions similar to those
imposed by informal probation could also be prescribed.
When a member on formal probation makes specified progress and
meets prescribed conditions, the presiding officer may convene another
disciplinary council to consider ending the probation (see pages 104-6). If the
member does not make this progress and meet the conditions, the disciplinary
council may continue probation or take more severe disciplinary action.
Disfellowshipment
A person who is disfellowshipped is still a member of the Church
but is no longer in good standing. Disfellowshipment is a severe action that may
be adequate for all but the most serious transgressions.
A person who is disfellowshipped may not hold a temple
recommend, serve in a Church position, or exercise the priesthood in any way. He
should be encouraged to attend public Church meetings if his conduct is orderly,
but he may not give a talk, offer
a public prayer, partake of the sacrament, or participate in the
sustaining of Church officers. The presiding officer may impose additional
restrictions, such
Page 94
as staying away from pornographic materials and other evil
influences. He also may impose positive conditions such as regular Church
attendance, regular prayer, and reading selected scriptures or Church
literature.
Disfellowshipped members are encouraged to pay tithes and
offerings, to continue wearing temple garments if endowed, and to seek a return
to fellowship in the Church through sincere repentance and righteous
living.
Disfellowshipment is intended to be temporary but usually lasts
at least one year. When a member shows true repentance and satisfies the
conditions imposed, the presiding officer may convene another disciplinary
council to consider restoring him to full fellowship (see pages 104-6). If a
member does not repent, the disciplinary council may continue disfellowshipment
or consider excommunication.
Excommunication
A person who is excommunicated is no longer a member of the
Church. Excommunication is the most severe Church disciplinary action. As
directed by the Spirit, it may be necessary for:
A person who is excommunicated does not enjoy any of Church membership. He
may not wear temple garments or pay tithes and offerings. He may attend public
Church meetings if his conduct is orderly, but his participation in such
meetings is limited the same as for disfellowshipped members.
If a person shows true repentance and satisfies the conditions
imposed while -he is excommunicated, he may be readmitted by baptism. The
readmission process is explained on pages 104-6.
For information about the effects of excommunication on temple sealings, see
pages 74 and 76.
Disciplinary Councils
Because formal Church discipline is ecclesiastical, not civil or
criminal, court procedures of the state or nation do not apply. However,
procedures in a Church disciplinary council must be fair and considerate of the
feelings of all who participate.
When a Disciplinary Council Is Mandatory
A disciplinary council must be held when evidence
suggests that a member may have committed any of the following
transgressions.
Murder
As used here, murder refers to the deliberate and
unjustified taking of human life. It requires excommunication. Abortion is not
defined as murder for this purpose. If death was caused by carelessness or by
defense of self or others, or if mitigating circumstances prevail (such as
deficient mental capacity or wartime conditions), the taking of a human life
might not be defined as murder. Bishops refer questions on specific cases to the
stake president. He may direct questions to the Office of the First Presidency
if necessary
Incest
As used here, incest refers to sexual relations between a
parent and a natural, adopted, or foster child or stepchild. A grandparent is
considered the same as a parent. Incest also refers to sexual relations between
brothers and sisters. It almost always requires excommunication. Bishops refer
questions on specific cases to the stake president. He may direct questions to
the Office of the First Presidency if necessary.
Child Abuse
As used here, child abuse refers to a sexual offense
against or serious physical abuse of a child. If priesthood leaders learn of or
suspect child abuse, they should follow the instructions on pages 157-58.
Apostasy
As used here, apostasy refers to members who:
Priesthood leaders must take disciplinary action against
apostates to protect Church members. The Savior taught the Nephites that they
should continue to minister to a transgressor, but "if he repent not he shall
not be numbered among my people, that he may not destroy my people" (3 Nephi
18:31; see also Mosiah 26:36).
Total inactivity in the Church or attending or holding
membership in another church does not constitute apostasy.
Serious Transgression While Holding a Prominent Church
Position
A disciplinary council must be held for a member who commits a
serious transgression while holding a prominent Church position, such as Area
Authority Seventy; temple, mission, or stake president; patriarch; or bishop. As
used here, serious transgression is defined as a deliberate and major
offense against morality. It includes (but is not limited to) attempted murder,
rape, forcible sexual abuse, spouse abuse, intentional serious physical injury
of others, adultery, fornication, homosexual relations, deliberate abandonment
of family responsibilities, robbery, burglary, theft, embezzlement, sale of
illegal drugs, fraud, perjury, and false swearing.
Transgressor Who Is a Predator
A disciplinary council must be held for a member who commits a
serious transgression that shows him to be a predator with tendencies that
present any kind of serious threat to other persons.
Pattern of Serious Transgressions
A disciplinary council must be held for a member who
demonstrates a pattern of serious transgressions, especially if prior
transgressions have resulted in Church discipline.
Serious Transgression That Is Widely Known
A disciplinary council must be held for a member who commits a
serious transgression (as defined under "Serious Transgression While Holding a
Prominent Church Position" on this page) that is widely known.
When a Disciplinary Council May Be Necessary
Serious Transgression
Formal Church discipline may be necessary for any member who
commits a serious transgression as defined under "Serious Transgression While
Holding a Prominent Church Position" on this page.
Abortion
Presiding officers review carefully the circumstances of members
involved in abortions. Formal Church discipline may be necessary for members who
submit to, perform, encourage, pay for, or arrange for abortions. However,
Church discipline should not be considered for members who were involved in an
abortion before they were baptized or because (1) the pregnancy resulted from
forcible rape or incest, (2) the life or health of the mother was in jeopardy,
or (3) the fetus was known to have severe defects that would not allow the baby
to survive beyond birth (see page 157). Bishops refer questions on specific
cases to the stake president. He may direct questions to the Office of the First
Presidency if necessary.
Transsexual Operation
Church leaders counsel against elective transsexual operations.
If a member is contemplating such an operation, a presiding officer should
inform him of this counsel and advise him that the operation may be cause for
formal Church discipline. Bishops refer questions on specific cases to the stake
president. He may direct questions to the Office of the First Presidency if
necessary.
Request for Name Removal
If a member requests that his name be removed from the records
of the Church, a disciplinary council may still be necessary if he has committed
a serious transgression. Name removal should not be used as a substitute for or
alternative to Church discipline. For instructions in these circumstances, see
page 130.
Page 96
When a Disciplinary Council Is Not Necessary
A disciplinary council normally is not necessary in the
following instances.
Failure to Comply with Some Church Standards
A disciplinary council should not be held to discipline or
threaten members who do not comply with the Word of Wisdom or whose
transgressions consist of omissions, such as failure to pay tithing, inactivity
in the Church, or inattention to Church duties.
Business Failures or Nonpayment of Debts
Leaders or members should not use the threat of Church
discipline as a form of harassment or as a device to settle business
controversies. Business failures and nonpayment of debts are not reasons for
convening a disciplinary council. However, a disciplinary council may be held
for deceptive practices, false representations, or other forms of fraud or
dishonesty in business transactions.
Civil Disputes
Disciplinary councils should not attempt to resolve disputes
over property rights or other civil controversies. However, if such a dispute
involves accusations that a member has committed acts that would justify Church
discipline, the accusations should be treated like any other accusations of
transgression.
IF Church leaders are asked to help settle civil disputes, they
should act as unofficial, private advisers and should not involve the
Church.
Passage of Time
If a member voluntarily confesses a serious transgression that
was committed long ago and his faithfulness and service in the intervening years
have demonstrated full reformation and repentance, a disciplinary council often
is unnecessary, See also "Time between Transgression and Confession," page
103.
Possible Decisions
A disciplinary council can reach any of the following
decisions:
Leaders Who Are to Participate
Stake Disciplinary Councils
All three members of the stake presidency and all twelve members
of the high council participate in a stake disciplinary council. If a counselor
in the stake presidency is unable to participate, the stake president calls a
member of the high council to take the counselor's place. If a high councilor is
unable to participate, the stake president calls a high priest in the stake to
take the high councilor's place. If the stake president is unable to
participate, the First Presidency may authorize one of his counselors to preside
in his place. If filling one vacancy creates another, the presiding authority
fills it as prescribed in this paragraph.
Ward Disciplinary Councils
All three members of the bishopric participate in a ward
disciplinary council. If the bishop is unable to participate, he refers the case
to the stake president. The bishop may not assign a counselor to convene or
preside over a disciplinary council. If a counselor in the bishopric is unable
to participate, the bishop may ask a high priest in the ward to take the
counselor's place. If a high priest is unavailable, the bishop refers the case
to the stake president.
The bishop always consults with the stake president and obtains
his approval before convening a disciplinary council.
Branch Disciplinary Councils in a Stake
A branch president in a stake may convene a disciplinary council
when authorized by the stake president. All three members of the branch
presidency participate in the disciplinary council.
Mission Disciplinary Councils
When a mission president holds a disciplinary council for
members or full-time missionaries under his jurisdiction, he appoints two
Melchizedek Priest
Page 97
hood holders to assist him. A disciplinary council in a mission
follows the procedures and exercises the authority specified for a disciplinary
council 'in a stake, except that a high council does not participate.
If time or distance prevents a mission president from personally
holding a disciplinary council for a member under his jurisdiction, he may
authorize three Melchizedek Priesthood holders to convene a mission disciplinary
council. Normally the presiding officer is the member's district president or
branch president (see "District and Branch Disciplinary Councils in a Mission"
below).
A mission president must preside over disciplinary councils for
full-time missionaries in his mission.
District and Branch Disciplinary Councils in a Mission
A district president or branch president in a mission may
convene a disciplinary council when authorized by the mission president. A
district council does not participate in disciplinary councils.
General Instructions about Participation
If a transgressor objects to the participation of a counselor in
the bishopric or stake presidency, the presiding officer evaluates the
objection. If the presiding officer concludes that the objection is reasonable
in fact or appearance, the counselor should not participate. If the transgressor
objects to the bishop, the disciplinary matter must be referred to the stake
president. If the transgressor objects to the stake president, or if the stake
president feels that he cannot be impartial in the matter, he consults the
Office of the First Presidency.
If a member of a bishopric, stake presidency, or high council or
a clerk has a legal duty because of his occupation (such as a law enforcement
officer) to report to government authorities facts that are likely to be
disclosed in a disciplinary council, he should not participate.
Notice and Scheduling
Presiding officers should not schedule a disciplinary council
until (1) they have had adequate time to determine the relevant facts and (2)
they and the transgressor and the aggrieved parties have had adequate time to
give unhurried consideration to the consequences of the transgression.
Notice of a Disciplinary Council to Consider Imposing Church
Discipline
The presiding officer gives a member written notice of a
disciplinary council that will be held in his behalf. This notice should be
addressed to the member by his full name and signed by the presiding officer. It
should state:
If the notice cannot be delivered in person, it may be sent by
registered or certified mail, with a return receipt requested.
A member who is incarcerated when the council is to be held is
notified as specified in the preceding paragraphs, with one exception: since he
would not be able to attend, he should not be invited. However, the letter
should invite him to send evidence in his behalf, including a written response
about the crime with which he has been charged and, if applicable, convicted.
The letter also may invite him to tell how he feels about continued fellowship
or membership in the Church.
Notice of a Disciplinary Council to Consider ending Church
Discipline
Councils to Consider Imposing Church Discipline
The stake president, bishop, mission president, district
president, or branch president conducts the
Page 98
disciplinary council. He also rules on the procedures that are
followed and the evidence that is presented.
A clerk records the proceedings of the
council as a basis for completing the Report of Church Disciplinary Action form,
but he does not participate in the discussion or decision.
The presiding officer helps the member prepare for the
disciplinary council by explaining its purpose and procedures. If the member has
confessed and given consent, the presiding officer explains that the confession
will be used in the council. He also explains the consequences of the decisions
the council may reach.
Immediately before the council begins, the presiding officer
tells his counselors (and the high council if it is a stake disciplinary
council) whom it is for and what the reported misconduct is. if necessary, he
explains the procedures of the council to these leaders. The person is then
invited into the meeting and introduced.
The council is opened with prayer. Then the presiding officer or
someone designated by him states the reported misconduct and asks the member to
respond by admitting or denying it.
If the member denies the reported misconduct, the presiding
officer or someone designated by him presents the evidence of the misconduct.
This evidence includes the written or oral statements of witnesses, reliable
documents, and the substance of the member's confession (if he has confessed and
given consent), The member must be given an opportunity to question the
witnesses against him. (If witnesses are unable to attend, see page 102.)
The member then presents his response. He may bring in witnesses
one at a time, submit other relevant evidence, comment on the evidence, and make
any other statements he wants to make.
Witnesses should be Church members unless the presiding officer
has determined in advance that a nonmember witness will respect the purposes and
procedures of a Church disciplinary council. Witnesses wait in a separate room
until they give their evidence. The presiding officer asks them not to talk with
each other about the matter either before or after they testify.
The presiding officer and his counselors may ask questions of
the member or witnesses in an orderly, polite manner, avoiding argument.
Questions are to be brief and limited to the essential facts of the case.
When all relevant matters have been presented, the presiding
officer excuses the member and, with his counselors, prayerfully deliberates
over what action to take. The presiding officer is the
judge, and he makes the decision through inspiration. if his counselors have a
different opinion, he listens and seeks to resolve the differences so the
decision can be unanimous.
If there is not enough evidence to justify formal Church
discipline but the presiding officer feels that the matter should not be
concluded at that time by a decision of no action, he may adjourn the council
temporarily to seek additional evidence.
After reaching a decision, the presiding officer may invite the
person back into the council meeting to inform him of it. If the decision is
formal probation, disfellowshipment, or excommunication, the presiding officer
explains the terms and conditions imposed by the decision, tells the person in a
spirit of love how to overcome those restrictions, and offers other appropriate
instruction and counsel.
If the person holds a valid temple recommend and the right to
enter the temple has been withdrawn, he gives the recommend to the presiding
officer at this time, unless he has already done so.
The presiding officer explains the person's right to appeal (see
page 101) and closes the meeting with prayer.
If the person does not attend the council, the presiding officer
informs him of the decision and gives instruction and counsel by meeting with
him or by other means if necessary.
Disciplinary councils should not be recorded on videotape or
audiotape.
Councils to Consider Ending Church Discipline
Stake disciplinary councils always include the high council. The
basic principles governing the participation of the high council, including the
casting of lots to determine the order of speaking, are stated in Doctrine and
Covenants 102:12-23.
The following paragraphs provide additional instructions on
questions that have arisen as stake presidencies and high councils have applied
these principles. For example, it should be remembered that a Church
disciplinary council is not organized as a criminal trial and does not follow
the procedures of such a trial. The high council is not a jury.
Except as stated in the following paragraphs, up to the time of
deliberation the procedures for a stake
Page 99
disciplinary council are the same as those prescribed for other disciplinary
councils.
During the presentation of evidence, any member of the high
council may ask questions in an orderly, polite manner, avoiding argument with
the member or witnesses. Questions are to be brief and limited to the essential
facts of the case.
After all the evidence has been presented, the appointed high
councilors present their views of the matter. They are not prosecutors or
defenders. They are councilors, responsible to see that the evidence is examined
in its true light before the council. Each is to speak "according to equity and
justice" (D&C 102:16). One-half of those appointed to speak are responsible
"to stand up in behalf of the accused, and prevent insult and injustice"
(D&C 102:17).
The accused member and the accuser (if any) are then given
another opportunity to speak, after which they are excused from the council
room.
After hearing any additional comments from the high council, the
stake presidency withdraws from the council room to confer in private. After
consultation and prayer, the stake president makes the decision and invites his
counselors to sustain it.
The stake presidency then returns and announces the decision to
the high council. The stake president asks the high councilors as a group to
sustain his decision. The high council cannot veto the decision; it is binding
even if it is not sustained unanimously. However, if one or more high councilors
object to the decision, the stake president should make every effort to resolve
the concerns and achieve unanimity. He may recall witnesses for further
questioning. If necessary, the disciplinary council may again review the
evidence, but not in the presence of the member.
Written Notice of the Decision
After a Council Has Imposed Church Discipline
The presiding officer ensures that a person who is placed on
formal probation, disfellowshipped, or excommunicated by a disciplinary council
receives prompt written notice of the decision and its effects, even if he has
been advised orally. This notice should consist of a general statement that the
person has been placed on formal probation, disfellowshipped, or excommunicated
for conduct contrary to the laws and order of the Church. It also could include
counsel to help the person come back into full fellowship in the Church. The
presiding officer does not give the person a copy of the Report of Church
Disciplinary Action.
After a Council Has Ended Church Discipline
When announcing Church discipline, leaders must consider the
feelings of the transgressor's innocent family members and the needs of innocent
potential victims,
A decision to place a member on informal probation is not
announced.
A decision to place a member on formal probation may be
announced to those who need to know if the presiding officer determines that an
announcement is necessary.
A decision of disfellowshipment or excommunication is announced
only to those who need to know. The principles and procedures in the following
paragraphs govern such announcements.
No announcement is made if a decision is being appealed, unless
the presiding officer of the disciplinary council concludes that an announcement
pending appeal is necessary to protect potential victims, to support the healing
of victims (although victims' names are * not announced), or to safeguard the
name of the Church.
The bishop announces the decision in confidence in ward
priesthood executive committee meeting to guide priesthood officers who might
otherwise consider the disciplined person for Church service, offering prayers,
or giving talks or lessons.
The bishop advises the ward Relief Society president in
confidence when a member of the Relief Society has been disciplined or was a
victim.
If a case concerns (1) the preaching of false doctrine, (2) a
transgressor whose predatory tendencies seriously threaten other persons, or (3)
other flagrant transgressions (such as ridicule of Church leaders, plural
marriage, or cultist teachings to attract a following), then, with the approval
of the stake president, the bishop announces the decision in meetings of the
elders quorum, high priests group, and Relief
Society in his ward. In such cases the stake president also may
need to authorize a broader announcement,
such as in a stake priesthood meeting or to the Melchizedek
Priesthood brethren and Relief Society sisters of other wards in the stake. In
some cases the
presiding officer may find it beneficial to notify some or all
of the victims and, when necessary, their families that the transgressor has
been the subject of a disciplinary council.
Page 100
When an announcement of Church discipline is necessary, it is
limited to a general statement that the person has been disfellowshipped or
excommunicated for conduct contrary to the laws and order of the Church. The
officer who makes the announcement asks those who hear it not to discuss it with
anyone. Announcements of disfellowshipment or excommunication do not require a
sustaining vote.
To dispel rumors, a bishop or stake president may need to
announce that a disciplinary council considered charges against a member but
that no action was taken.
Appeals
A person who has been excommunicated, disfellowshipped, or
placed on formal probation by a disciplinary council may appeal the decision. An
appeal of the action of a ward disciplinary council is to the stake presidency
(and high council). An appeal of the action of a stake disciplinary council is
to the First Presidency. An appeal of the action of a branch or district
disciplinary council is to the mission president. An appeal of the action of a
disciplinary council presided over by a mission president is to the First
Presidency.
If a person who has been disciplined wants to appeal the
decision, he should specify in writing the alleged errors or unfairness in the
procedure or decision. The person should present the appeal within 30 days to
the presiding officer of the disciplinary council that made the decision. If a
bishop or branch president presided over the council, he forwards the appeal
with the Report of Church Disciplinary Action and other relevant documents to
the stake or mission president. If the stake or mission president presided over
the council, he forwards the materials to the First Presidency.
The decision on the appeal may be to (1) let the initial
decision stand, (2) modify the initial decision, or (3) direct the disciplinary
council to rehear the matter. In addition, the First Presidency may refer an
appeal to another priesthood officer or body for review (with or without
receiving additional evidence) and resubmittal to the First Presidency with a
recommendation.
Reports on Disciplinary Councils
The presiding officer asks a clerk to summarize the proceedings
of the disciplinary council on a Report of Church Disciplinary Action form. The
form provides instructions on how to complete it, whether to retain or submit
it, and how to submit it.
Membership Records After Discipline Has Been
Imposed
Members Placed on Formal Probation
Formal probation is not noted on a membership record. However,
the record may be annotated if a person is placed on formal probation for one of
the reasons explained on page 129.
Disfellowshipped Members
Disfellowshipment is noted on a person's membership record. The
administration office makes this note and provides an updated record after
receiving the Report of Church Disciplinary Action.
If a disfellowshipped member moves, the bishop transfers the
membership record to the new ward. The record will notify the new bishop that
the person has been disfellowshipped The bishop may also contact the bishop of
the new ward to communicate relevant information about the disciplinary
action.
Excommunicated Members
When a person is excommunicated, his name is removed from the
membership records of the Church. The administration office takes this action
after receiving the Report of Church Disciplinary Action.
Although a person who is excommunicated no longer has a
membership record, the presiding officer of the disciplinary council asks for
his consent to retain his name and address so Church leaders can continue to
assist him. The presiding officer does this with genuine love and concern at a
time when the excommunicated person is most likely to consent. This may be
immediately after the person is told of the excommunication decision or at a
later time. If the person consents, this is noted on the Report of Church
Disciplinary Action.
If an excommunicated person moves after consenting to have the
Church maintain contact with him, the bishop contacts the bishop of the new
ward, giving him the person's name and address and communicating relevant
information about the disciplinary action.
If an excommunicated person moves after not giving consent to
have the Church maintain contact with him, the bishop contacts the bishop of the
new ward, identifies the person involved, and indicates that a disciplinary
council has been held and that the person has requested that no further
information be shared and no contact be made. The request of
Page 101
the excommunicated person should be respected until I there is a
change of mind.
Records with Annotations
Conduct Examined in Civil or Criminal Courts
Normally a disciplinary council is not held to consider conduct
being examined by a criminal or civil court until the court has reached a final
judgment and until the period of appeal has expired or the appeal has been
rejected. However, priesthood leaders should proceed with informal or formal
Church discipline when evidence of transgression is available and they have
persuasive reasons not to wait.
Criminal charges may or may not necessitate Church discipline.
Acts that constitute serious crimes under local law normally would be considered
serious transgressions. However, minor offenses under local law, such as traffic
violations or unintentional failure to comply with technical government
regulations, normally would not. Criminal charges that have serious moral
overtones may warrant Church discipline even if a criminal court dismisses these
charges for technical reasons. Acts such as fornication, adultery, or abortion
are serious transgressions though they may not be crimes under local law.
When a member is convicted of a crime or found guilty in a civil
action for fraud or other dishonest or immoral conduct, the judgment of the
criminal or civil court is a sufficient basis for holding a Church disciplinary
council. A finding of guilt in a court may be considered as evidence of guilt
for purposes of Church discipline. Reliable evidence submitted to a court may
also be considered in a Church disciplinary council.
To avoid implicating the Church in legal matters to which it is
not a party, leaders should avoid testifying in civil or criminal cases
reviewing the conduct of members over whom they preside. For specific
guidelines, see page 151.
Church leaders should not try to persuade alleged victims or
other witnesses either to testify or not to testify in criminal or civil court
proceedings.
Notice of Criminal Court Conviction
If a member has been convicted of a crime involving conduct that
might threaten the well-being of other persons or of the Church, the presiding
officer of the Church disciplinary council should promptly
send to the Office of the First Presidency a written statement about the nature
of the offense and the sentence imposed by the criminal court, even if a
disciplinary council does not impose formal discipline.
Reporting Embezzlement of Church Funds
If a person is disciplined for embezzling Church funds, the
presiding officer should report it as outlined on page 139.
Party or Witness Unable to Attend
If a party or essential witness is unable to attend a
disciplinary council, the presiding officer invites him to submit a written
statement. Such statements may be considered as evidence. When necessary, the
party or witness may be questioned further, in writing or orally.
Preserving Evidence
If a witness will not likely be available for a possible future
disciplinary council, the presiding officer invites him to write his testimony
for use when needed.
Evidence When Adultery Is Charged
If a person who is accused of adultery denies the charge and the
matter is being considered in a disciplinary council, revelation requires that
"every word shall be established against him or her by two witnesses of the
church" (D&C 42:80). "Two witnesses" means two separate sources of evidence.
This could include the personal evidence of a participant and some other source
of evidence of the member's guilt.
Questions about Procedure
If a bishop is unsure of the procedures to follow in
administering Church discipline, he consults his stake president. If a branch
president is unsure of procedures, he consults his stake or mission president. A
stake or mission president should refer unresolved procedural questions to the
Office of the First Presidency.
Questions about Decisions
Local presiding officers should not expect General Authorities
to tell them how to decide difficult matters. Decisions on Church discipline are
within the discretion and authority of local presiding officers as they
prayerfully seek guidance from the Lord.
Page 102
First Presidency Authority
The First Presidency has ultimate authority over all Church
discipline. Decisions of the First Presidency take precedence despite any rules
or procedures to the contrary
Considerations in Church Discipline
The following paragraphs list some of the factors that leaders
may need to consider in reaching decisions on formal and informal Church
discipline. These factors are listed in order from those that suggest stem
discipline to those that suggest more lenient discipline. None of these factors
dictates any particular decision. They are only aids to a decision that must be
pursued prayerfully and guided by the Spirit of the Lord.
Violation of Covenants
If a transgressor has been endowed, he has made covenants to
live a higher standard of behavior than applies to those who have not been
endowed. Violating these covenants magnifies the seriousness of the
transgression. Therefore, endowed persons who commit adultery or fornication
(including homosexual relations) are subject to stern Church discipline.
Adultery is a more serious sexual transgression than fornication
because adultery involves a violation of marriage covenants.
Position of Trust or Authority
If a transgressor occupied a position of trust or authority
(such as parent, bishop, or teacher) that was violated by the transgression, the
seriousness of the transgression is magnified. For example, incest is a most
serious form of sexual transgression for a parent because it violates the sacred
trust of parental authority. Embezzlement is a most serious form of theft
because the transgressor has been trusted with funds; it is a particularly
serious offense when it involves Church funds. See also "Serious Transgression
While Holding a Prominent Church Position," page 96.
Repetition
If a transgression that was previously confessed and seemingly
forsaken is repeated, the repetition may be viewed as part of a, pattern of
conduct, even though the earlier transgression has been resolved with Church
authorities. As the Lord warned those he had forgiven, "Go your ways and sin no
more; but unto that soul who sinneth shall the former sins
return" (D&C 82:7).
Magnitude
The seriousness of a transgression is measured in part by the
number of sinful acts and the number of persons injured. The number of persons
who are aware of the transgression also affects its seriousness.
Age, Maturity, and Experience
Presiding officers should consider a transgressor's age,
maturity, and experience when administering Church discipline. The Lord
revealed, "For of him unto whom much is given much is required; and he who sins
against the greater light shall receive the greater condemnation" (D&C
82:3).
Leniency is often appropriate for those who are immature in the
gospel. Leniency may also be appropriate for young members who are involved in a
moral transgression if they forsake the sin and manifest sincere repentance.
However, young members who persist in immoral conduct may require formal
disciplinary action.
Interests of the Innocent
When administering and announcing discipline, presiding officers
should consider the interests of innocent victims and the transgressor's
innocent family members.
Time between Transgression and Confession
If a transgression occurred many years before it was confessed,
the presiding officer carefully considers the intervening circumstances. If the
sin was not repeated and the member has lived righteously in the interim, his
conduct during the intervening time can show that he has forsaken the sin. In
this instance, confession may complete rather than start the process of
repentance.
Voluntary Confession
Voluntary and complete confession demonstrates a repentant
attitude, which may favor leniency. An admission of guilt after a person has
been accused of or interviewed about a transgression is less indicative of
repentance. A person who admits guilt when interviewed by a bishop shows greater
repentance than one who tries to deceive and admits guilt only when confronted
with evidence.
Page 103
Evidence of Repentance
Normally, evidence of repentance is the most important single
factor in determining how to accomplish the first purpose of Church discipline:
saving the soul of the transgressor. Genuine repentance is demonstrated more
reliably by righteous actions over a period of time than by intense sorrow
during a single interview. Judgments about the adequacy of repentance require
spiritual discernment. Factors to consider include the nature of the confession,
depth of sorrow for the sin, success in forsaking the sin, strength of faith in
Jesus Christ, faithfulness in obeying other commandments, truthful
communications to Church officers, restitution to injured persons' obedience to
legal requirements, and willingness to follow the direction of Church
authorities.
Fellowshipping
The bishop's role as a common judge does not end when a member
has been disciplined. It continues until the person returns to full fellowship
and, when necessary, receives a restoration of blessings. Disciplinary action
should be the first step on the way back to the full blessings of Church
membership. Church leaders and members should be anxious to help a person who
has been disciplined to repent so he can enjoy these blessings. The bishop
oversees these efforts.
The time just after a person has been disciplined is difficult
and critical for the person and his family. During this time, priesthood leaders
and other Church members should be patient and sensitive to the needs of those
involved and should give special encouragement and assistance. The bishop should
interview the person frequently and, if necessary, his spouse.
The bishop sees that mature, caring home teachers and visiting
teachers are assigned to a person who has been disfellowshipped or
excommunicated and to his immediate family members. In some cases couples may be
assigned. Home teachers and visiting teachers should make regular contacts and
see that the person, his spouse, and other family members receive the counsel
and fellowship they need during this critical period of anguish, repentance, and
healing.
If a person who has been disciplined moves from the ward before
he has returned to full fellowship and received a restoration of blessings, the
bishop informs the person's new bishop of the discipline and what remains to
bring the member back to full fellowship and blessings. The bishop makes
this same contact for excommunicated persons who have
consented to be assisted by Church leaders (see page 101 for guidelines in such
situations).
Ending Formal Probation, Disfellowshipment, or
Excommunication
Determine Jurisdiction and Participation
To consider ending formal probation, disfellowshipment, or
excommunication, a presiding officer where the person currently lives must
convene a disciplinary council. The council should have the same (or higher)
level of ecclesiastical authority as the council that took the initial
disciplinary action. For example:
Review the Proceedings of the Initial Council
The current presiding officer reviews the proceedings of the
initial disciplinary council. These proceedings are summarized on the Report of
Church Disciplinary Action form.
For disfellowshipped or excommunicated persons, the presiding
officer requests a copy of the original report from the Office of the First
Presidency.
For members on formal probation whose conduct has threatened the
well-being of other persons or of the Church, the presiding officer obtains a
copy of the report from the Office of the First Presidency. For other members on
formal probation, the presiding officer obtains a copy of the report from the
presiding officer of the unit where the initial disciplinary action was
taken.
Interview the Person
The presiding officer interviews the person thoroughly to
determine the strength of his faith in Jesus Christ, the extent of his
repentance, and whether the
Page 104
conditions specified in the initial disciplinary action have
been met.
Determine Status of Civil or Criminal Court
Action (If Necessary)
If a person who has had Church discipline was convicted of a
crime or found guilty in a civil action of fraud or other dishonest or immoral
conduct, a disciplinary council should not be held to consider changing his
Church status until he has fulfilled all terms and conditions of any sentence
imposed by legal authorities. These conditions may include imprisonment,
probation, parole, and fines or restitution. Exceptions require the approval of
the First Presidency
Consult with the Presiding Officer Where Action
Was Taken (If Necessary)
If the presiding officer has questions or concerns as he reviews
the report of the initial disciplinary council, he may consult with the
presiding officer of the unit where the council was held to see if he can
provide clarification.
When there is an aggrieved victim (such as for incest, child
abuse, or spouse abuse) whose circumstances are known by the current presiding
officer of the unit where the initial disciplinary action was taken, the
disciplined person cannot return to full fellowship or be readmitted by baptism
until his current presiding officer has consulted with the current presiding
officer of that unit and obtained his opinion on the advisability of the
proposed change of status.
Give Notice of the Disciplinary Council
The presiding officer notifies the person of the date, time, and
place of the disciplinary council where his change of Church status will be
considered so he can attend or submit a written statement if he desires.
Convene and Conduct the Disciplinary Council
The presiding officer convenes and conducts the disciplinary
council. The person is invited into the room, the council is opened with prayer,
and the presiding officer or someone designated by him states the purpose of the
council. The presiding officer then asks the member questions about what he has
done to repent and about his commitment to the Church and the strength of his
testimony.
In a stake disciplinary council that is convened to consider
ending Church discipline, the role of the high council is much the same as
outlined on pages 99-100, but it is not necessary for high councilors to draw
lots or to speak before the council.
When all relevant matters have been presented, the presiding
officer excuses the member and, with his counselors, prayerfully deliberates
over what action to take. See page 99 for instructions about these deliberations
and about informing the member of the council's decision.
If First Presidency approval is not necessary to end the
discipline prescribed in the case, the presiding officer may end it himself. If
First Presidency approval is necessary (as outlined below), the conclusion of
the council can be only a recommendation to the First Presidency and not a final
decision.
Complete and Submit a Report
See page 101.
Apply for First Presidency Approval (If Necessary)
If the person was disfellowshipped or excommunicated for any of
the following reasons, the approval of the First Presidency is required before
he may be reinstated to full fellowship or readmitted by baptism:
To submit a recommendation to the First Presidency, the
presiding officers complete each step on the Application to the First Presidency
form. In the United States and Canada, this form is available
Page 105
from the Office of the First Presidency. In other areas it is
available from the Area Presidency.
The stake or mission president sends (1) the completed
application form, (2) the Report of Church Disciplinary Action form, and (3) any
necessary attachments (such as letters that are required on the application
form) to the Office of the First Presidency or to the Area Presidency if the
unit is outside the United States and Canada. The Office of the First Presidency
will notify the stake or mission president of the decision.
Give Written Notice of the Decision
The presiding officer ensures that after the disciplinary
council, the person receives prompt written notice of the decision and its
effects, even if he has been advised orally.
Readmitting Excommunicated Persons by Baptism
When all approvals have been received, a person who was
excommunicated may be readmitted into the Church by baptism. The bishop prepares
a Baptism Record, noting on the form that the baptism is for readmission. After
baptism, the person is confirmed a member of the Church and receives the gift of
the Holy Ghost as in any other confirmation.
Church Activity after Readmission
Members Who Were Not Previously Endowed. From the time of
their baptism, these members may participate in Church activity just as a new
convert would.
Members Who Were Previously Endowed. From the time of
their baptism until their blessings are restored by a General Authority assigned
by the First Presidency, these members may participate in any Church activity
that is permissible for an unendowed member who does not hold the priesthood.
However, they may not participate in vicarious baptisms for the dead until their
blessings are restored.
Ordination after Readmission
Brethren Who Previously Held the Priesthood but Were Not
Endowed. After baptism, these brethren are ordained to the priesthood office
they previously held.
Brethren Who Previously Held the Priesthood and Were Endowed.
See "Restoration of Blessings" on this page.
Temple Recommends after Readmission
After Formal Probation Has Ended
No change is made to the membership record because formal
probation is not recorded on it.
After Disfellowshipment Has Ended
After a person has been reinstated to full fellowship, the
administration office removes the notice of disfellowshipment and provides an
updated membership record.
After Readmission by Baptism'
After a person is readmitted by baptism, the stake president or
bishop submits a copy of the Baptism Record, usually with the Report of Church
Disciplinary Action.
If the member was not endowed before excommunication, the
administration office provides the ward a membership record that shows the
member's original baptism and other ordinance dates, with no reference to
excommunication.
If the member was endowed before excommunication, the
administration office provides the ward a membership record that shows the
member's new baptism date and includes the message "Restoration of Blessings
Required." After the member's blessings are restored, the administration office
provides another updated membership record that shows the member's original
baptism and other ordinance dates, including endowment (and current priesthood,
if applicable,) with no reference to excommunication.
Annotations
Although membership records do not mention formal probation and
do not mention disfellowshipment or excommunication after discipline has ended,
they may include annotations until the First Presidency authorizes their removal
(see page 129).
Restoration of Blessings
Endowed persons who were excommunicated and later readmitted by
baptism can receive their priesthood and temple blessings only through the
ordinance of restoration of blessings. Such persons are not ordained to
priesthood offices or endowed again, since all priesthood and temple blessings
held at the time of excommunication are restored through the ordinance. Brethren
are restored to their former priesthood office, except the office of bishop or
patriarch.
Page 106
Only the First Presidency can approve the performance of the
ordinance of restoration of blessings. The First Presidency will not consider an
application for this ordinance sooner than one year after the person is
readmitted by baptism.
To submit a recommendation to the First Presidency, the
presiding officers complete each step on the Application to the First Presidency
form. In the United States and Canada, this form is available from the Office of
the First Presidency. In other areas it is available from the Area
Presidency.
The stake or mission president sends the completed application
form and any necessary attachments (such as letters that are required on the
form) to the Office of the First Presidency or to the Area Presidency if the
unit is outside the United States and Canada. The Office of the First Presidency
will notify the stake or mission president of the decision.
Performance of the Ordinance
If the First Presidency authorizes the restoration of blessings,
a General Authority is assigned to interview the applicant. If the applicant is
found worthy, the General Authority performs the ordinance to restore the
person's blessings.
For the Dead
The presiding officer should destroy copies of paper and
electronic records relating to a disciplinary action after the ward receives an
updated membership record or other notification of action on the record. If a
council has taken no action or imposed formal probation on a member whose
conduct is not threatening, the presiding officer retains these records until
the matter is resolved.
The presiding officer should destroy copies of records relating
to the submission of an Application to the First Presidency form after he
receives notification that Church headquarters has received the
application.
Page 107
Church Discipline
Documents Required to Complete Confidential Actions or
Applications
Required Documents
11. Single Members and
Students
Single Members in the
Church
Our Heavenly Father established the family as the basic unit of His kingdom
on earth and in eternity. Temple marriage-the sealing of husband and wife for
time and eternity by the authority of the priesthood-is a sacred privilege and
obligation that every able member of the Church should have as a goal. The
Church strongly counsels members, especially men, not to put off or avoid
marriage.
Faithful members who do not have the opportunity of marrying in this life
will have every opportunity for the blessings, exaltation, and glory that will
come to those who enter into and honor the covenant of eternal marriage.
Church members who have never married or are divorced or widowed make up a
significant portion of Church membership. All members, regardless of their age,
circumstances, or interests, need the blessings of the gospel and a full range
of Church experiences. Priesthood leaders should be aware of these needs and
provide each member opportunities for growth and service.
Single members in the Church comprise two groups: young single adults (ages
18 through 30) and single adults (ages 31 and older). This section of the
handbook is intended to guide Church leaders in ministering to these members.
While single members may, at some times in their lives, feel a need to
participate in wards or special activities for single members, all members of
the Church should associate together as "fellowcitizens with the saints, and of
the household of God" (Ephesians 2:19).
Conventional Stakes and
Wards
Single members are encouraged to participate in the regular activities and
programs of their conventional stakes and wards. These units provide a full
range of Church experience and offer opportunities to serve, teach, lead, and
associate with people of all ages. They also reinforce the important role of the
family and the home in the gospel plan.
Stake Leaders' Responsibilities for
Single Members
The stake presidency and other stake leaders consult with single members to
determine their needs and make plans to help meet them. The stake president
assigns a high councilor to help oversee stake activities and programs for
single members.
The stake presidency organizes a stake committee for single members, with a
member of the stake presidency as chairman. For information about this
committee's meetings, see page 316 in Book 2.
Where enough single members reside in a stake, one or more stake single
member representatives may be called by the stake presidency or another
priesthood officer under their direction. These representatives serve on the
stake committee for single members.
Ward Leaders' Responsibilities for
Single Members
The bishopric, other priesthood leaders, and Relief Society leaders consult
with single members to determine their needs and make plans to help meet them.
Ward leaders should consider the needs and interests of single members regularly
in leadership meetings. Ward leaders also should include single members in
meaningful callings, assignments, and activities. In addition, leaders should
prayerfully assign home teachers and visiting teachers who will faithfully visit
and care for single members.
If needed, the bishop may organize a ward committee for single members, with
a member of the bishopric as chairman. For information about this committee's
meetings, see page 319 in Book 2.
Where enough single members reside in a ward, the bishopric calls one or more
ward single member representatives. These representatives serve on the stake and
ward committees for single members.
Meetings and Activities
Priesthood and Relief Society Meetings
Quorum and Relief Society leaders should be sensitive to the needs of single
members, particularly when lessons include topics such as marriage and children.
Occasionally single members may meet in special quorum and Relief Society
classes that focus on pertinent topics such as preparation for missionary
service, the temple endowment, and temple marriage.
Home Evening Groups
The bishopric may organize one or more home evening groups for single members
who do not have children in the home and do not live with their parents. If
possible, the bishopric appoints a single priesthood holder to lead each group.
If a ward has few single members, the stake presidency may authorize bishoprics
to organize home evening groups that cross ward boundaries. Resources for home
evening lessons include the scriptures, the Family Home Evening Resource
Book, Gospel Principles, and other approved Church materials.
Page 109
Sunday School Classes
Each ward that has enough young single adults may have a separate class for
them during Sunday School (see page 244 in Book 2).
institutes of Religion
Young single adults are invited to participate in institute of religion
classes and activities. Some institute classes may be taught in the stake by
volunteer teachers who are recommended by the stake presidency and appointed and
supervised by the local Church Educational System (CES) representative. Classes
are held at institutes or other Church facilities. Nominal fees may be charged
to participate in institute classes. For more information, see pages 115-17.
Gospel Study Classes for Young Single Adults
The stake presidency or bishopric may organize gospel study classes for young
single adults. These classes may be held at times other than Monday evening or
the regular Sunday meeting schedule. They are not considered institute of
religion classes.
Special Stake and Ward Activities
Single members should be offered stake and ward activities such as firesides,
dances, choirs, priesthood preparation seminars, temple preparation seminars,
temple excursions, cultural events, and sports.
In stakes, the stake committee for single members normally plans and conducts
these activities, obtaining the stake presidency's approval for each one. In
wards, the ward committee for single members normally plans and conducts these
activities, obtaining the bishopric's approval for each one.
Only single members, assigned Church officers, and single nonmembers who are
willing to abide by Church standards may participate in these activities.
Individuals who are separated from their spouse or are seeking a divorce may not
participate until their divorce decree has become final according to law.
Activities for single members are to comply with the policies and guidelines
on pages 276-80 in Book 2.
Multistake Activities
With the approval of the Area Presidency, multistake activities may be held
to allow single members opportunities to meet together, socialize, and serve
without leaving the ecclesiastical care of their bishop. A designated priesthood
leader could ask stake and ward single member representatives to help with these
activities.
Funding
Normally, funding for stake and ward activities for single members comes from
the local unit budget allowance. This funding should be consistent with the
policies outlined on pages 137-39.
Minimal fees may be assessed for optional activities if necessary to cover
costs. However, leaders should ensure that all single members have the
opportunity to participate in approved activities without incurring unnecessary
costs.
Single Member Wards
Creation and Membership
Most single members are best served as members of conventional wards.
However, in some exceptional situations, units for single members may be
organized. After prayerful consideration, priesthood leaders may recommend
creating a young single adult ward or (more exceptional) a single adult ward.
Guidelines and procedures for making these recommendations are provided on pages
143-46. Those pages also provide guidelines about who may be members of these
wards.
Leadership
Bishops of young single adult wards and single adult wards should be married
men of mature judgment who live in the stake. Their counselors should be married
high priests; normally they should live in the stake. Other ward officers and
teachers are called from among the single members of the ward.
Student Stakes and Wards
Creation and Membership
A stake president may recommend creating Student stakes and wards as outlined
on pages 143-46.
Page 110
Those pages also provide guidelines about who may be members of these wards.
Leadership
Stake presidencies, high councilors, and bishops of student units should be
married men of mature judgment who are established residents of the community.
In student wards, a bishop's counselors should be mature, married students who
hold the Melchizedek Priesthood. They do not need to be high priests. As an
exception, brethren who are not students may be recommended to serve as
counselors when necessary.
Other ward officers and teachers are called from among the students in the
ward. These callings give them opportunities to develop leadership skills and
give service. However, students should not be given Church responsibilities that
would unduly interfere with their studies.
Policies for Young Single Adult,
Single Adult, and Student Units
Church Organization and Program
Young single adult, single adult, and student units should use the regular
program of the Church as much as possible.
Temple Recommends
Membership records of the following brethren and their families normally
remain in the home ward:
Tenure of Service
Normally brethren serve no more than three to five years in assignments that
keep them away from their home wards. This limitation includes cumulative
service in different assignments.
Cooperation
Officers of conventional stakes and wards should cooperate fully when members
are requested to serve in units for students and single members. The following
guidelines apply:
Members of the stake presidency supervise leaders of young single adult,
single adult, and student wards the same way they supervise leaders of
conventional wards. Stake auxiliary leaders also work with leaders of these
wards in the same way they work with leaders of conventional wards.
Welfare Assistance
Occasionally a bishop may find it necessary to meet the temporary welfare
needs of single members and students in his ward. To do so he follows the
principles on pages 14-17 in this book and on pages 255-58 in Book 2.
Students who face prolonged financial difficulties may need to leave school
temporarily to resolve them.
Finances and Budgets
The bishopric encourages members to pay a full tithing and contribute
generous fast offerings. Bishoprics should follow current financial policies and
procedures as directed by the stake presidency, Area Presidency, and Church
headquarters.
Page 111
Home Teaching and Visiting
Teaching
Single members and students should make sure their membership records are
moved to the ward where they are members. Leaders and clerks should take special
care to keep records current. For additional information, see pages 123-32.
Activities
The bishopric may organize home evening groups similar to the way they are
organized for single members in conventional wards (see pages 109-10).
School Breaks
If possible, student wards should function during school breaks. A student
ward that has few members during school breaks may meet with an adjacent student
ward. The wards keep separate records, reports of attendance, and finances.
Dating or Get-Acquainted Businesses
for Single Members
Programs of the Church Educational
System
The Church Educational System (CES) consists of four programs:
Church Board of Education
The Church Board of Education is composed of the First Presidency and other
General Authorities and Church officers. The board oversees the operation of
seminaries, institutes of religion, adult and continuing education, and
elementary and secondary education programs of CES. It defines the objectives of
these programs and approves the policies under which they operate.
Church Boards of Trustees
A Church Board of Trustees is established for each Church-sponsored
institution of higher education: Brigham Young University, Brigham Young
University-Hawaii, Ricks College, and LDS Business College. Each board is
composed of the same General Authorities and officers as the Church Board of
Education but functions separately in guiding each institution as an independent
legal corporation.
CES Administrative
Personnel
Under the direction of the Church Board of Education, the Church's religious,
elementary, and secondary education programs are supervised by the CES
administrator of religious education and elementary and secondary education.
Under his direction, full-time CES representatives, such as zone administrators
and coordinators, are assigned to geographic areas throughout the world.
Priesthood leaders should direct requests or questions about CES programs to
their local CES representative.
CES personnel are authorized to request name, address, and age information
about potential seminary and institute students from ward records. If a ward
uses the Member Information System (MIS) software, a clerk may download this
information on a diskette or print a copy for official CES use. CES personnel
use this information to recruit and enroll youth in the Church's seminary and
institute programs.
Area Presidency
The Area Presidency ensures that priesthood leaders fulfill their
responsibilities for Church education as outlined in this section. The Area
Presidency also coordinates Church education matters with the CES zone
administrator and area directors.
If a seminary serves more than one stake, the Area Presidency appoints a
stake president to be chairman of a local CES board of education.
If an institute serves more than one stake, the Area Presidency appoints a
stake president to be chairman of an institute of religion advisory council (see
page 116).
Stake Presidency
The stake presidency encourages and monitors the seminary and institute
participation of eligible stake members. High councilors and the stake executive
secretary may assist.
The stake presidency regularly includes Church education matters on the
agendas of stake leadership meetings. The local CES representative should be
invited to attend the Church education portion of these meetings.
Where needed, the stake presidency confers with bishops to recommend members
to be appointed as early-morning and home-study seminary teachers, volunteer
institute teachers, and stake supervisors. A member of the stake presidency, a
high councilor, or the bishop makes these recommendations to the local CES
representative, who appoints, supervises, and releases these members in
consultation with priesthood leaders. Membership records of those who are
recommended for such service must currently be in the ward.
Page 113
Where CES has not been authorized to rent or build facilities, the stake
presidency ensures that facilities are provided for early-morning seminary,
home-study seminary, and institute classes.
The stake presidency ensures that CES satellite firesides are included on the
stake calendar, that facilities are provided for viewing them, that they are
publicized throughout the stake, and that nothing is planned for members ages 18
through 30 that would conflict with these firesides. High councilors and the
stake executive secretary may assist.
The stake president presides at seminary and institute graduation exercises
(see pages 115 and 116-17). He may also be assigned by the Area Presidency to
serve on a local CES board of education or to serve as chairman of the institute
of religion advisory council (see page 116).
The stake president or one of his counselors interviews stake members who
seek approval to enroll at Church universities or colleges (see page 117).
High Councilors
The stake president may assign one or two high councilors as seminary and
institute advisers. They help encourage and monitor enrollment, arrange for
meeting facilities, publicize CES firesides, and may act as liaisons between the
stake president and the local CES representative.
Bishopric
The bishop and his counselors personally encourage (1) all youth ages 14
through 18 to participate in seminary and (2) all young single adults and
married college students ages 18 through 30 to participate in institute classes.
Members of the bishopric also oversee the registration of those who are
eligible. The ward executive secretary may help with this registration. The
local CES representative provides registration materials for seminary and
institute.
The bishopric regularly includes Church education matters on the agendas of
ward leadership meetings.
Where needed, the bishop confers with the stake presidency to recommend
members to be appointed as early-morning and home-study seminary teachers and
volunteer institute teachers.
The bishop or an assigned counselor interviews seminary and institute
students to certify their worthiness for graduation. The bishop also interviews
members who seek approval to enroll or continue attendance at Church
universities or colleges (see page 117).
Worthiness of CES Employees and
Volunteers
Each employee and volunteer of the Church Educational System and of Church
universities and colleges must be worthy to have a temple recommend. A stake
president (or in some cases a bishop) completes an annual ecclesiastical
clearance form to confirm the worthiness of each full-time employee within the
stake.
Religious Education
Objective
The objective of religious education in the Church Educational System is to
assist the individual, the family, and priesthood leaders in accomplishing the
mission of the Church by:
The Church's seminary program offers weekday religious instruction for youth
ages 14 through 18 throughout the world. Students who do not attend public
schools may enroll in seminary if the school certifies that the student is at
least in the ninth grade (or equivalent) and will turn 14 years of age or older
during the school year.
Courses of instruction, in a four-year cycle, include the Old Testament, New
Testament, Book of Mormon, and Doctrine and Covenants-Church History.
Released-Time, Daytime, and Early-Morning Seminary
Released-time seminary (during school) and daytime seminary (after school)
are established in areas where Church membership is sufficiently large and local
public education policies permit. If these conditions are not present,
early-morning seminary (before school) is established.
Page 114
Students in released-time, daytime, and earlymorning seminary meet each day
that public school is in session.
Home-Study Seminary
Home-study seminary is organized where students cannot attend a daily class
because of distance or other factors. It usually is organized within the ward.
Students are provided materials to enhance their daily scripture study. They are
required to study the scriptures daily and attend a weekly class with a
CES-appointed teacher. This class should not be held on Sunday.
Home-study students from several wards meet together at least four times a
year for instruction under the direction of a CES coordinator or stake
supervisor. An activity under the direction of stake or district priesthood
leaders may be held in conjunction with these meetings.
Seminary for Home-School Students
Students ages 14 through 18 who are involved in home schooling attend the
seminary class that is available in their area (released-time, daytime,
earlymorning, or home-study seminary).
Funding and Activities
CES pays all costs for approved seminary programs. There is no fee charged
for seminary enrollment. However, students are to obtain their own copies of the
scriptures. Wards may assist students by ordering scriptures or having them
available to purchase.
CES provides a limited budget for some activities. Seminary fund-raising
projects are not authorized.
Seminary activities are to comply with the policies and guidelines on pages
276-80 in Book 2.
Facilities, Materials, and Equipment
Released-time seminary and daytime seminary are held in Church-owned or
rented buildings near public schools. Early-morning seminary is held in
meetinghouses or other facilities approved by local priesthood leaders.
The local CES representative orders all seminary materials except scriptures.
When seminary is held in a meetinghouse, curriculum materials are stored in
the meetinghouse library. The meetinghouse library also supplies the audiovisual
equipment needed for these seminary classes.
CES videocassettes and audiocassettes have been produced primarily for
seminary students. However, other Church members may use them if (1) the
materials are not used where youth of seminary age or younger are present
and (2) the seminary teacher does not need them for lesson preparation or
presentation.
CES has produced special religious education materials for students who have
reading problems or other disabilities. The Church Educational System
Publications Catalog lists these materials.
Seminary Graduation Exercises
Stake presidents preside over seminary graduation exercises. A member of the
stake presidency works with the seminary principal or local CES coordinator to
plan these exercises. Limited funds are available from CES to assist with
expenses. For additional information, see A Guide to Quality Seminary
Graduation Exercises or contact the local CES representative.
Institutes of Religion
Institutes of religion provide weekday religious instruction for all young
single adults and married college students ages 18 through 30. Independent study
classes are also available.
In addition to religious instruction, institutes provide opportunities to
serve, enjoy social interaction, receive leadership training, and grow
spiritually. Institutes assist local priesthood leaders in encouraging youth to
serve missions and marry in the temple.
Institutes of religion are established under the direction of CES in selected
locations adjacent to colleges and universities where sufficient numbers of
Church members are enrolled. Institute classes may also be organized away from
college campuses at the stake or multistake level, making it easier for
nonstudent young single adults to participate.
For a class to qualify as an institute class, it must be an approved CES
course. The teacher must be approved by the stake president and appointed and
supervised by CES. Approved CES curriculum materials must be used, and the
class must meet for a prescribed amount of time per credit unit. Credit earned
for classes that meet these criteria may be transferred to other institutes.
Under certain circumstances it may also be transferred to Church universities
and colleges.
Page 115
The stake presidency or bishopric may organize gospel study classes for young
single adults. However, these classes are not institute of religion classes.
Organization of Institutes
For information or charts about the organization of institutes, contact the
local CES representative.
Institute of Religion Advisory Council
The institute of religion advisory council consists of a stake president, an
institute director, and a student council presidency. The stake president is the
chairman of the council. In institutes that serve multiple stakes, the Area
President appoints one of the stake presidents as chairman of the council.
The advisory council directs the institute of religion student council. It
also ensures correlation of recruitment and of activities and service projects
that affect students and nonstudent young single adults who participate in the
institute program.
Institute of Religion Student Council
Presidency. The institute of religion student council presidency is
composed of a president, vice president(s), and secretary. The presidency may be
composed of students and nonstudent young single adults who are recommended by
priesthood leaders or CES personnel. Members of the presidency are approved,
called, and set apart by or under the direction of the chairman of the advisory
council.
Presidency members direct the student council in fulfilling the
responsibilities outlined below.
Adviser. The institute director appoints an institute faculty member
to advise the student council.
Council Members. The institute of religion student council is composed of
students and nonstudent young single adults who are enrolled in institute and
who represent various organizations (such as LDSSA) and interests (such as
single members). Members of the student council are recommended by priesthood
leaders or CES personnel. They are approved, called, and set apart by or under
the direction of the chairman of the advisory council.
Responsibilities. Members of the institute of religion student council
plan and implement all institute activities as approved by the advisory council.
Members of the student council also encourage students and nonstudent young
single adults to enroll in institute classes. They also foster spirituality.
Coordination with Stake Activities. The institute of religion student
council does not replace stake leaders' responsibilities for young single
adults. However, the two groups can coordinate their activities. This
coordination usually occurs in institute student council meetings. It also could
take place in the stake if an institute has not been established.
Organization in Stakes and Districts. In addition to being organized
at institutes, student councils may be organized in stakes or districts where
institute classes are removed from an established institute.
Funding and Activities
Institute students purchase their own scriptures. They also may purchase
student manuals and pay a modest institute activity fee.
Funding for institute activities may come from the following sources as
approved by the advisory council: (1) institute fees, (2) minimal charges for
individual activities, and (3) stake, ward, or branch budgets. (Funding policies
may vary in areas outside of North America.)
All institute activities must have the approval of the advisory council. The
student council plans and implements approved activities. These activities are
to comply with the policies and guidelines on pages 276-80 in Book 2.
Latter-day Saint Student Association (LDSSA)
The Church Educational System administers the Latter-day Saint Student
Association (LDSSA). The LDSSA gives Latter-day Saint college students formal
recognition, a legal presence on campus, and the organization to render campus
service. At the local level, the institute director supervises the LDSSA through
the institute of religion student council.
Facilities
Where available, institute buildings are the primary facilities for institute
classes. Seminary buildings also may be used. If institute and seminary
buildings are not available or are not conveniently located, CES personnel,
under the direction of the stake president who is chairman of the institute
advisory council, schedule classes in meetinghouses or other suitable
facilities.
Institute Graduation Exercises
The stake president who is chairman of the institute advisory council
presides over institute of religion graduation exercises. A member of the stake
presidency works with the institute director or local CES coordinator to plan
these exercises. He also consults with other stake presidents as appropriate.
Page 116
Seminary and Institute
Enrollment
Enrollment of youth and young adults in seminary and institute is to be a
joint effort by priesthood leaders and CES representatives throughout the year.
Recruitment is not complete until every potential student is enrolled.
Literacy
CES assists priesthood and Relief Society leaders in the literacy effort by
providing literacy materials, giving instruction in the use of those materials,
and giving ongoing support as requested.
Church Universities and
Colleges
The Church sponsors several institutions of higher education. Information
about admissions and academic programs can be obtained from the local CES
representative and from the schools' admissions offices:
Church schools are centers of higher education but, more important, are
communities of faith and commitment where firm testimonies of the restored
gospel are developed and nurtured. To help ensure that those who attend Church
schools are living by Church standards and will continue to do so, prospective
and continuing students must receive endorsements from priesthood leaders as
outlined in the following paragraphs.
Endorsement to Enroll at a Church School
Students who plan to enroll at Brigham Young University, BYU-Hawaii, Ricks
College, or LDS Business College must receive endorsements from their bishop and
a member of their stake presidency to be eligible for admission.
Endorsement to Continue Enrollment at a Church School
After being admitted to a Church school, students must receive an annual
endorsement from the bishop of the ward they attend while in school. Students
who do not have this endorsement may not register for the next academic year.
Instructions for Endorsement Interviews
The bishop or member of the stake presidency conducts a private, detailed
interview with each student. He determines whether the person is active in the
Church and living by Church standards. He commits the person to continue doing
so, explaining that these are requirements of members who attend a Church
university or college. He also commits the person to abide by the school's honor
code and dress and grooming standards.
Interviewers of prospective students use the information from this interview
to complete the confidential section of the application for admission.
Interviewers of continuing students complete an ecclesiastical clearance form
available from the school.
Leaders should not endorse members who are less active, unworthy, or under
Church discipline. Leaders should work with these members to help them qualify
for an endorsement in the future.
Adult and Continuing
Education
Listed below are some of the adult and continuing education programs that are
available through CES in many areas:
Elementary and Secondary Education (in
Some Areas outside the United States)
Where Church members contribute taxes to support their local, state, and
national governments, and where local governments provide secular education for
their citizens, those members are entitled to the benefits of their government's
systems of education and should participate fully in those systems. In a few
areas of the world and at the discretion of the Church Board of Education, some
Church elementary and secondary schools have been established to give young
Church members an opportunity to receive both secular and religious instruction.
Page 118
Purpose of the Military Relations
Program
The military relations program helps make the blessings of Church
participation available to members who serve in the military. The program
consists of (1) Church orientation for members who enter military service, (2)
support from stakes and wards, and (3) the organization of service member groups
when members in military service are unable to attend local wards. Leaders in
some areas may need to adapt the instructions in this section. Any adaptations
should be consistent with the general principles of these instructions.
Church Orientation
Preservice Church
Orientation
Members who enter military service should attend a preservice Church
orientation meeting before leaving their home wards. Where resource materials
are available for conducting this orientation, a member of the stake presidency
may order them from the distribution center that serves the stake.
Inservice Church
Orientation
All members who enter military service should attend an inservice Church
orientation meeting at their basic training stations. This meeting includes a
more detailed discussion of the topics covered in the preservice orientation. If
members have not received a military scripture set and an LDS identification
tag, they should receive them during this orientation.
Stake Military Relations
Leadership
Stake Presidency
A member of the stake presidency oversees preservice Church orientation in
the stake. He makes sure it is offered to all members who are entering military
service. He orders any available resource materials from the distribution center
and makes them available to ward orientation instructors. The stake executive
secretary may help coordinate this orientation.
If a military installation is located in the stake, the stake presidency
calls a person with military experience to conduct the inservice Church
orientation. A member of the stake presidency oversees this orientation and
ensures that it is offered to all Church members at the installation.
A member of the stake presidency should develop a working relationship with
the senior chaplain at each military installation in the stake. The chaplain
should be given the names and telephone numbers of stake leaders so he can
provide this information to newly arriving members and use it if there is an
emergency, such as illness or death of a member at the installation.
A member of the stake presidency conducts an annual interview with LDS
chaplains and spouses who are assigned to military installations in the stake or
who consider the stake to be their home stake. One purpose of this interview is
to determine their well-being. The chaplain also may be invited to report on the
activities of Church units at the military installation.
If necessary, members of the stake presidency organize and oversee service
member groups at military installations in the stake (see page 120). They call,
set apart, and instruct group leaders and their assistants. They also give each
group leader a Certificate of Appointment and a letter that outlines his
responsibilities and authorizes him to preside over the group and conduct
meetings.
If members or military installations are in a mission rather than a stake,
the mission president fulfills the responsibilities that are outlined in this
section for stake presidencies. As needed, he may delegate these
responsibilities to his counselors and to district presidents.
Stake Executive Secretary
Bishopric
The bishop or an assigned counselor interviews ward members before they leave
for military service. He counsels them to obey the commandments of God and
participate actively in the Church wherever they are stationed. He also gives
them a military scripture set and an LDS identification tag. If appropriate, he
may invite them to speak in sacrament meeting.
The bishopric encourages each member who is entering military service to
attend a preservice Church orientation meeting. A member of the bishopric calls
an instructor, preferably someone with military experience, to provide this
orientation. Where resource materials are available for conducting this
orientation, the instructor may obtain them from the stake presidency.
Page 119
When a member enters military service or is transferred to a new location, a
member of the bishopric helps him or her identify the Church unit nearest the
new duty station. The Church's Directory of General Authorities and
Officers lists the Church unit that is responsible for members at United
States military installations throughout the world. In some cases this
information may be acquired from a telephone book or the installation chaplain.
Members of the home-ward bishopric should correspond frequently with each
ward member in military service. They also encourage families to ensure that
family members in the military receive the Ensign and Church News.
Each bishop is responsible for Church members who are assigned to a military
installation within the boundaries of his ward. He notifies the senior chaplain
of the ward's meeting schedule, meeting location, and contact person so the
chaplain can give this information to Church members at the installation.
Ward Executive Secretary
Members in military service should participate in the wards or branches at or
near their military installations. When that is not feasible, the president of
the stake or mission where the military installation is located organizes a
Latter-day Saint service member group for military personnel and their families
at the installation. He may organize these groups in any of the following
circumstances:
The stake president oversees service member groups at military installations
in the stake. He may designate a ward to support each group.
The mission president oversees service member groups at military
installations that are not in a stake. He may delegate responsibilities to the
district president in whose district the installation is located.
Service Member Group
Leadership
Calling Service Member Group Leaders
and Assistants
Where a service member group is organized, the stake or mission president
calls and sets apart a worthy Melchizedek Priesthood holder to be the group
leader. The stake or mission president also oversees the calling of two worthy
Melchizedek Priesthood holders to be the group leader's assistants. If a stake
or mission president is not available to organize a service member group or
extend these callings, a representative of Church members at the installation
should request guidance from the Church's Military Relations Division (see the
address on page 122).
In some cases, a person who will be called as a service member group leader
or assistant may not be a member of the stake or mission where the military
installation is located. For example, he may be a member of a Reserve or
National Guard unit. When this occurs, the stake or mission president confers
with the bishop of the person's home ward to determine the person's worthiness
and the appropriateness of the call.
When more than one military unit with an organized service member group is
deployed in the same area and the groups meet together, the stake or mission
president or the senior LDS chaplain in the area appoints one leader to preside
over the combined group.
Responsibilities of Group Leaders and
Assistants
The service member group leader presides over the group. He and his
assistants seek out Church members at the installation and invite them to
participate in group meetings and activities. They conduct a sacrament service,
weekly when possible, to give group members the opportunity to partake of the
Sacrament.
Page 120
The group leader and his assistants organize and oversee home teaching in the
group. Guidelines are provided on pages 168-70 in Book 2.
The group leader and his assistants ensure that quality gospel teaching and
learning occur in group meetings. They obtain any necessary materials and
supplies from the Church unit that supports the military installation.
Each month the group leader gives the bishop or the stake or mission
president a report on the welfare of group members, activities held by the
group, and attendance at group meetings.
When authorized by the stake or mission president, the group leader may
interview baptismal candidates and oversee their baptism. The group leader also
may recommend brethren for priesthood ordination and, if authorized, conduct
interviews and oversee ordinations to Aaronic Priesthood offices (see page 33).
In the rare case that it is not feasible for a worthy member to meet with the
bishop for a temple recommend interview, the group leader writes a letter of
recommendation for the member to take to the stake, mission, or temple president
who conducts the interview.
The group leader does not collect tithing or other Church contributions.
These contributions should be made to each member's ward.
The group leader is the group's representative with local military
authorities, and he should develop a working relationship with them. He presents
to the chaplain or commander his Certificate of Appointment and a letter from
the stake or mission president that outlines his responsibilities and authorizes
him to preside over the group and conduct meetings. If necessary, this letter
may be obtained from the Church's Military Relations Division (see the address
on page 122).
When meeting with the chaplain or commander, the group leader receives their
permission and guidance concerning holding Church meetings. If necessary, he
also inquires about possible locations for these meetings.
Church Responsibilities of LDS
Chaplains
Active-Duty Chaplain
An active-duty LDS chaplain serves as a high councilor or in another
appropriate calling in the stake or ward in which he is stationed. If he is not
called as a high councilor, the stake president should invite him to attend
stake priesthood executive committee meetings. Stake presidents should not call
chaplains to preside over service member groups, branches, or wards if such
callings would conflict with the chaplains' military duties. Chaplains should
not be called to positions that require proselyting.
Active-duty LDS chaplains observe Church units at their military
installations and report on the activities of the units to the stake or mission
president. They may act as liaisons between military leaders and the stake or
mission president. When stationed in a stake, they may advise the stake
presidency on military relations. When stationed in a mission, they may advise
the mission president on military relations.
Active-duty LDS chaplains help local Church leaders locate members in the
military and direct them to the appropriate Church unit. Chaplains also may help
stake and mission presidents identify members in the military to call as service
member group leaders. Under the direction of the stake or mission president, a
chaplain may call and set apart assistants to group leaders.
When authorized by the bishop or the stake or mission president, chaplains
may conduct interviews for priesthood ordination and oversee ordinations (see
page 33).
Active-duty LDS chaplains may perform civil marriages as outlined on pages
71-72.
Reserve or National Guard
Chaplain
When they are performing their Reserve or National Guard duties, Reserve or
National Guard LDS chaplains have most of the same responsibilities as
active-duty chaplains. However, their Church callings are determined by their
home ward and stake priesthood authorities. Another difference is that they must
receive permission from the Church's Military Relations Division each time they
perform a marriage.
Records of Members in Military
Service
Ordaining Servicemen in Isolated
Areas
If members who enter military service have been endowed, bishops should make
sure they understand the guidelines on page 69 and in the following paragraphs.
When possible, endowed members in the military should wear the garment the
same as any other member. However, members should avoid exposing the garment to
the view of those who do not understand its significance. When conditions make
this unavoidable, members should seek the guidance of the Spirit and use tact,
discretion, and wisdom. It may be best to lay the garment aside temporarily and
put it on again when conditions permit. However, mere inconvenience in wearing
the garment does not justify laying it aside.
When military regulations prevent a member from wearing the garment, the
member's religious status is not affected, provided that he or she remains
worthy If members in military service are unable to wear the garment because of
military regulations or circumstances beyond their control, it is their
privilege, right, and duty to wear it again as soon as circumstances permit.
Ordering Special Garments
Members in the military should consult with their individual services on
requirements that garments must meet (such as one-piece or two-piece, color, or
neckline style). To place special orders or receive assistance in selecting
garments for special circumstances, members may call Beehive Clothing in Salt
Lake City at 1-800-521-1203.
A two-piece brown cotton garment with a crew neck and T-shirt top that meets
the specifications of the Church and the United States Army is available at
clothing distribution centers or may be ordered from Beehive Clothing. This
special military garment should be worn with the battle dress uniform when
required by military regulations. A two-piece white cotton garment with a crew
neck is also available.
Marine service members who require green garment tops should purchase the
military green T-shirts and send them to Beehive Clothing to be marked
individually. Brown garment bottoms may be worn with the green tops.
Certain synthetic fibers worn next to the skin may create serious hazards for
airmen and others who may be exposed to fire. AR nylon and polyester blend
materials fall into this category. Military authorities have indicated that
cotton is a much safer fabric for these individuals to wear. A 100 percent
cotton crewneck garment is available for these members.
Questions about Wearing the
Garment
If members in the military have questions about wearing the garment, they may
write or call:
For units in the United States and Canada, the term administration
office in this section refers to Church headquarters in Salt Lake City.
For units outside the United States and Canada, the term administration
office refers to the Presiding Bishopric administration office or service
center that serves the unit.
Purposes of Church Record
Keeping
The Lord places great importance on record keeping in the Church. One of the
first commandments He gave Joseph Smith when the Church was organized was,
"There shall be a record kept among you" (D&C 21:1). Keeping records has
been a commandment in all dispensations, and this important work continues in
our time.
Accurate records help leaders get to know members and identify their needs.
For example, records can help leaders identify who may need special care in
becoming more active in the Church or becoming worthy of temple blessings.
Accurate records also help leaders evaluate progress in accomplishing the
mission of the Church. This evaluation can help leaders make plans for
improvement.
These purposes of record keeping are similar to the purposes that Moroni
suggested: "And after they had been received unto baptism, and were wrought upon
and cleansed by the power of the Holy Ghost, they were numbered among the people
of the church of Christ; and their names were taken, that they might be
remembered and nourished by the good word of God" (Moroni 6:4).
Another important purpose of record keeping in the Church is to maintain a
record of the saving ordinances that each person receives.
.Leaders should provide instruction on how to use Church records to help
accomplish the purposes outlined above.
Types of Records
The following types of records are kept in Church units:
Member progress reports. These include information about meeting
attendance, visits to members, activity and priesthood office of new converts,
and temple recommend status of endowed members (see pages 126-27).
Membership records. These include names and addresses and information
about birth, parentage, and ordinances for each member (see pages 127-31).
Historical records. These include information about officers who are
serving, accomplishments, challenges, faith-building experiences, and other
notable events (see page 131).
Financial records. These include information about tithes and other
offerings and costs for activities and supplies (see pages 133-40).
Stake Record-Keeping
Leadership
Stake President
The stake president oversees stake record keeping. He may assign his
counselors and clerks to do much of this work under his direction.
The stake president ensures that stake clerks and stake and ward leaders are
taught their record-keeping responsibilities. He also ensures that they follow
Church policies and procedures in completing their assignments.
The stake president oversees stake clerks in preparing records and reports.
He meets with the clerks to review these materials; to ensure that they are
accurate, complete, and on time; and to sign those that require his signature. A
counselor may review and sign reports in the stake president's absence.
The stake president assigns clerks to follow up on all audit concerns within
30 days of the audit.
The stake president oversees the preparation of the annual stake historical
summary (see page 131). He also ensures that people who have access to records
and reports protect the privacy of individuals (see pages 131-32).
Stake Clerk
A stake clerk is called as outlined on page 9. The stake president may assign
him responsibilities such as those outlined below. Assistant stake clerks may
help.
Stake Record-Keeping Responsibilities
The stake clerk provides administrative support to the stake presidency. He
records minutes of stake leadership meetings. He also reminds the stake
presidency of items that need follow-up or further consideration.
Page 123
The stake clerk prepares stake records and reports. These include the Member
Progress Report (see page 126), financial records (see pages 133-40), and
membership information. He ensures that records and reports are accurate,
complete, and on time.
The stake clerk meets with the stake president to review records and reports.
He provides information from these materials to help leaders identify (1) the
needs of members and organizations; (2) the availability of resources, such as
finances and priesthood strength; and (3) trends, strengths, and weaknesses.
The stake clerk should become familiar with the record-keeping programs on
Church computer systems where they are available.
The stake clerk may design and print boundary models to use in proposing
realignment of stake and ward boundaries. He also may complete forms for
proposed boundary changes.
When a new ward is created or a bishop is released, the stake clerk oversees
the transfer of ward records, correspondence, and accounts. He also submits
information to the administration office when there is a change in stake
president, stake president's counselor, bishop, or patriarch.
The stake clerk prepares the Officers Sustained form for the first stake
conference of each year and for the annual historical summary. He also ensures
that certificates for Melchizedek Priesthood ordination are prepared and
distributed properly.
The stake clerk helps the stake president record information for stake
disciplinary councils (see pages 99,101).
Review of Ward Records
The stake clerk reviews ward records and reports to ensure that they are
accurate and complete. He resolves record-keeping problems before giving reports
to the stake president. He works directly with ward clerks to resolve minor
problems. He discusses serious problems with the stake president or, at his
request, the bishop.
The stake clerk meets with each ward clerk twice each year to ensure that (1)
membership records are updated promptly and accurately and (2) certificates of
blessing, baptism and confirmation, and priesthood ordination are given to ward
members.
Record-Keeping Instruction
As requested by the stake president or a bishop, the stake clerk instructs
assistant stake clerks, ward clerks, and assistant ward clerks. This instruction
is especially important when clerks are newly called, when a Church
record-keeping program is introduced or updated, and when records are not
completed properly. He should instruct new ward clerks within 30 days of when
they are called.
The stake clerk also may help priesthood and auxiliary leaders instruct
secretaries.
Record-keeping instruction can be given individually and during priesthood
leadership meetings, ward conferences, and other times as necessary.
When instructing clerks or secretaries, the stake clerk helps them understand
how information from records and reports can help leaders.
The stake clerk ensures that other clerks and secretaries obtain the
materials they need to fulfill their responsibilities.
Audits
The stake clerk should be aware of audit reports. He works with ward clerks
and assistant clerks to ensure that membership and financial record-keeping
problems are resolved. For information about audits of membership records, see
the Stake/District Audit of Membership Records form. For information about
audits of Church finances, see pages 139-40.
Stake Historical Records
The stake president may assign the stake clerk, an assistant stake clerk, or
a stake history specialist to prepare the annual Stake and District Historical
Summary (see page 131).
Assistant Stake Clerks
Assistant stake clerks may be called as outlined on page 9. The stake
presidency may assign these clerks to each part of stake record keeping, such as
financial records, member progress reporting, and historical records. They work
under the direction of the stake presidency and the stake clerk.
The stake president assigns an assistant stake clerk to become familiar with
Church-published resource materials and know how to order them from distribution
centers. This clerk also should know how to order garments and temple clothing.
He instructs clerks who have similar responsibilities in wards. He also
coordinates efforts to help stake members be informed about these materials and
know how to obtain them.
Page 124
Ward Record-Keeping
Leadership
Bishop
The bishop oversees ward record keeping. He may assign his counselors and
clerks to do much of this work under his direction.
The bishop ensures that ward clerks and quorum, group, and auxiliary leaders
are taught their recordkeeping responsibilities. He also ensures that they
follow Church policies and procedures in fulfilling these responsibilities.
The bishop oversees ward clerks in preparing records and reports. He meets
with the clerks to review these materials; to ensure that they are accurate,
complete, and on time; and to sign those that require his signature. A counselor
may review and sign reports in the bishop's absence.
The bishop ensures that people who have access to records and reports protect
the privacy of individuals (see pages 131-32).
Ward Clerk
A ward clerk is called as outlined on page 17. The bishop may assign him
responsibilities such as those outlined below. Assistant ward clerks may help.
Ward Record-Keeping Responsibilities
The ward clerk provides administrative support to the bishopric. He records
minutes of ward leadership meetings. He also reminds the bishopric of items that
need follow-up or further consideration.
The ward clerk prepares ward records and reports. These include the Member
Progress Report (see page 126), financial records (see pages 133-40), and
membership records (see pages 127-31). He ensures that records and reports are
accurate, complete, and on time.
The ward clerk meets regularly with the bishop to review records and reports.
He provides information from these materials to help leaders identify (1) the
needs of members and organizations; (2) the availability of resources, such as
finances and priesthood strength; and (3) trends, strengths, and weaknesses.
When compiling the Member Progress Report, the ward clerk reviews information
submitted by ward organizations to ensure that it is accurate and complete. He
resolves record-keeping problems before giving the report to the bishop. He
works directly with secretaries to resolve minor problems. He discusses serious
problems with the bishop or, at his request, the organization leader.
The ward clerk should become familiar with the record-keeping programs on
Church computer systems where they are available. He also provides membership
directories, lists, and rolls received from the administration office or
produced by the Member Information System (MIS) software to the bishopric, to
other priesthood leaders, and to auxiliary leaders.
The ward clerk prepares the Officers Sustained form for ward conference. He
also ensures that certificates of blessing, baptism and confirmation, and
priesthood ordination are given to ward members.
The ward clerk helps the bishop record information for ward disciplinary
councils (see pages 99, 101).
Record-Keeping Instruction
The ward clerk coordinates record-keeping instruction for assistant ward
clerks and for quorum, group, and auxiliary secretaries. He ensures that they
receive instruction when they are newly called, when a Church record-keeping
program is introduced or updated, and when records are not completed properly.
When instructing assistant clerks or secretaries, the ward clerk helps them
understand how information from records and reports can help leaders.
The ward clerk ensures that assistant clerks and secretaries have the
materials they need to fulfill their responsibilities.
Assistant Ward Clerks
Assistant ward clerks may be called as outlined on page 17 The bishopric may
assign these clerks to each part of ward record keeping, such as financial and
membership records. They work under the direction of the bishopric and the ward
clerk.
The bishop assigns an assistant ward clerk to become familiar with
Church-published resource materials and know how to order them from distribution
centers. This clerk also should know how to order garments and temple clothing.
He coordinates efforts to help ward members be informed about these materials
and know how to obtain them.
Page 125
Priesthood and Auxiliary
Leaders
Priesthood and auxiliary leaders oversee record keeping in their
organizations. They may assign secretaries to do much of this work under their
direction. They meet regularly with secretaries to ensure that records are
accurate, complete, and on time.
Priesthood and Auxiliary
Secretaries
Member progress reporting consists of weekly, monthly, and quarterly
information that helps leaders focus on the progress and needs of members. All
members of record (as defined on page 127) are included in member progress
reporting.
Components of Member Progress
Reporting
Attendance Rolls
Under the direction of the stake president, the stake clerk prepares the
Member Progress Report-Stake/District each quarter. Instructions are on the
form.
The stake president reviews the report for accuracy, signs it, and makes sure
the clerk submits it to the administration office by the 30th of the month
following the end of the quarter.
Member Progress Report-Ward /Branch
Under the direction of the bishop, the ward clerk prepares the Member
Progress Report-Ward/Branch each month. Instructions are on the form.
The bishop reviews the report for accuracy, signs it, and makes sure the
clerk submits it to the stake by the 15th of each month.
Membership Lists
Membership lists provide important supplemental information to member
progress reporting. These lists are produced by the administration office or by
ward computers. They include information about members who are of age for
ordinances. They also identify young men of missionary age. In addition, the
lists identify which men hold the Melchizedek Priesthood and which members are
endowed. Lists for the bishopric's youth interviews are also available.
Using the Information
Leaders should serve and nurture all members, but member progress reporting
can help identify which individuals and families need the most care. Every
number and statistic in member progress reporting represents an individual
member who has unique needs. Leaders should seek direction from the Lord as they
consider whom to reach out to and what help to provide.
Using information from member progress reporting, leaders can identify
attendance patterns that help them focus attention on those who need help and
those who are most likely to respond to activation efforts.
Information from member progress reporting also helps leaders determine
-which members are missed regularly by home teachers or visiting teachers.
Leaders can then take steps to make sure these members are visited.
Member progress reporting can help leaders identify which members should be
considered for priesthood ordinances and full-time missionary service. It also
helps leaders determine which recent adult male converts have not been ordained
and which adult converts did not attend priesthood or Relief Society meetings
during the month. With this information, leaders can plan how to help members
prepare to receive ordinances and how to encourage attendance.
Member progress reporting also helps leaders focus attention on endowed
members who do not have current temple recommends.
Percentages are not part of member progress reporting, but they may be
computed to show trends, such as whether activity is increasing or decreasing.
They should not be used to compare one ward with another, one quorum with
another, or one person with another. Ward and individual circumstances are
unique.
When monitoring attendance, leaders should consider that some members may be
on Church assignments outside the ward. Other members may be required to work on
Sunday or may be away for vacations and other reasons. Leaders also should keep
in mind members who are ill, members who are confined to their homes or to
health-care facilities, and members who are giving care on Sunday to those who
are confined.
Page 126
Membership Records
Membership records include members' names and addresses, as well as ordinance
and other vital information. The ward should have a membership record for each
member living within the ward boundaries. Membership records are to be kept in
the ward in which the member lives. Exceptions, which should be few, require the
consent of the bishops and stake presidents involved and the approval of the
Office of the First Presidency.
Membership records are the only means of recording ordinances and actions in
the permanent records of the Church. Therefore, the bishop makes sure that
clerks keep accurate records and send updated information promptly to the
administration office. It is especially important to record ordinance
information, promptly request records of members who move into the ward, and
promptly transfer records of members who move from the ward.
Occasionally members should review their own membership records and those of
dependent children living at home, but only with a clerk or the bishop. Members
may not have copies of membership records. However, they may request copies of
their Individual Ordinance Summary for personal use in areas where the First
Presidency has authorized the summary. Under no circumstances may membership
records be given to anyone other than the bishop or a clerk.
The administration office provides handbooks or other detailed instructions
for creating and updating membership records. Some general principles are
outlined in the following paragraphs.
Names Used in Church
Records
A person's full proper name, not initials or a nickname, should be used on
membership records and ordinance certificates.
Members of Record
For statistical and reporting purposes, the following individuals are members
of record. Each of them should have a membership record:
A person age nine or older who has a membership record but has not been
baptized and confirmed is not considered a member of record. However, tile
bishop keeps the membership record until the person is 18. At that time if the
person chooses not to be baptized despite being given every opportunity, the
bishop, with written permission from the stake president, cancels the membership
record. However, records of unbaptized members who are considered not
accountable because of mental disabilities are not canceled.
Records of New Ward Members
When membership records are received in a ward and when converts are baptized
and confirmed, a member of the bishopric introduces and welcomes the new members
in the next sacrament meeting. He reads each person's name, invites the person
to stand, and asks members of the congregation to show by the uplifted hand that
they accept the members in full fellowship in the ward. Records of family
members are read together. If a member knows any reason why a person may not be
entitled to full fellowship, he or she should talk to the bishop privately.
After children who are members of record are baptized and confirmed, a member
of the bishopric announces each child's baptism and confirmation in sacrament
meeting. These children are not presented for acceptance into the ward because
they are already members.
The ward clerk or an assistant ward clerk meets with new ward members soon
after they arrive to review their membership records for accuracy
Records of Members Who Move or Are
Temporarily Away from Home
Ward leaders, home teachers, or clerks obtain the forwarding addresses of
members as soon as they become aware that members intend to move. Leaders of the
new ward should contact members as soon as possible after they move in.
Page 127
If a clerk cannot find out where members have moved, he sends the membership
records to the administration office, where efforts to locate the members will
continue.
When a person moves from a ward for more than three months, a clerk normally
moves the membership record to the new ward. As an exception, the record is not
moved if the member intends to return after leaving for temporary seasonal or
employment purposes that may last longer than three months.
When a person moves from the ward for less than three months and intends to
return, the membership record is kept in the home ward. The home ward also
maintains the member's financial records.
If local leaders are uncertain about where a membership record should be
(such as for a member in prison), they should keep the record in the ward that
can best meet the member's needs.
Records of Members Serving outside
Their Home Ward
Mission and Temple Presidents
The membership records of mission and temple presidents and their wives
should stay in their home ward unless their children accompany them in the
assignment. If children accompany them, the records should be sent to the ward
where they live during the assignment. Financial contributions and tithing
declarations should be made to the ward where the membership records are
located.
Other Church Assignments
If members have Church assignments outside their home ward but live in their
home ward, their membership and financial records are kept in the home ward. If
assignments require members to move from their home ward for three months or
more, and if their children accompany them, their membership records are moved
to the new ward.
Full-Time Missionaries
See page 87
Records of Members in Hospitals or
Homes for the Aged
The records of members who live in hospitals or homes for the aged and infirm
are kept in the ward that can best serve them. In most cases this is the ward
where the hospital or home is located. Ward leaders make sure these members
receive the full program of the Church to the extent possible.
Records of Members in Military
Service
When a member enters military service for training, the membership record is
kept in the home ward until the member is assigned to a more long-term duty
station. At that time, the member should contact the home ward and provide the
name and address of the new ward so a clerk can move the membership record.
If a member is at sea for an extended time, is deployed in a war zone, or is
not within the boundaries of a stake or mission, the membership record is
usually kept in the ward that supports the duty station.
Records of Members Who Do Not Have a
Permanent Address
Members who travel extensively and do not have a permanent address should
consult with the bishop at their place of primary residence and designate a home
ward. That ward keeps the membership records, and ward leaders should maintain
contact with the members. Financial contributions and tithing declarations
should be made to that ward.
Records of Members Who Have Mental
Disabilities
If the bishop determines that a person who is at least eight years old is not
accountable, he instructs a clerk to write Not Accountable under the
heading for baptism on the person's membership record (see also pages 26-27).
The clerk sends the record to the administration office for updating. The record
should not be canceled.
Records of Members Who Have Hearing
Impairments
Members who use sign language and their families may choose to have their
Church membership records in one of the following places: (1) their home ward,
(2) a designated host ward within a geographic area to which a group for the
hearing impaired is assigned, or (3) a ward or branch organized for members who
are hearing impaired.
Records of Adopted Children
Records of adopted children and their adoptive parents may be created or
updated only after the adoption is final. The name on the membership record
should conform to the decree of adoption.
Page 128
Records of Babies Who Were Born out of
Wedlock
If a child's parents are divorced, his or her legal name, as defined by local
law or custom, should be recorded on the membership record and the certificate.
Records with Special
Comments
The bishop and a clerk review the records of new ward members for special
comments that the administration office may have added. When records include
such comments, the bishop contacts the administration office as needed and takes
appropriate action.
Records with Annotations
In areas where the First Presidency has given authorization, an annotation
may be placed on the record of a member whose conduct has threatened the
well-being of other persons or of the Church. An annotation helps the bishop
protect Church members and others from such individuals. When a bishop receives
an annotated membership record, he should follow the instructions in the
annotation.
Church headquarters will automatically annotate a person's membership record
when the stake president or bishop:
In all cases, annotation of membership records is removed only with First
Presidency approval upon request of the stake president.
Requests for Contact on Membership
Records
If a member moves and the bishop feels a need to share information with the
member's new bishop, he completes a Request for Contact form and sends it with
the membership record. When a bishop receives a record that is accompanied by
one of these forms, he should contact the previous bishop as soon as feasible.
After the contact, the bishop should destroy the Request for Contact form.
Move Restrictions on Membership
Records
If a member moves while Church disciplinary action or another serious concern
is pending, the bishop or another authorized priesthood leader may contact the
administration office and ask for a move restriction on the membership record. A
move restriction may also be requested in cases of welfare abuse.
A record that has a move restriction will not be moved to a new unit until
the priesthood leader who requested the restriction authorizes it to be removed.
Recording and Correcting Ordinance
Information
Instructions for recording and correcting ordinance information on membership
records are provided on pages 24-25, 26, 29, and 33.
Preparing Certificates for Ordinances
and Blessings
Priesthood leaders ensure that certificates are prepared and distributed as
soon as possible after the blessing of a child, baptism and confirmation, and
priesthood ordination. These certificates are a member's only Church source for
the names of those who performed the ordinance or blessing. Leaders encourage
members to safeguard these certificates, explaining that they may be
irreplaceable if they are lost or destroyed.
Recording and Correcting Civil
Information
Civil information (name, date of birth, marriage information, date of
divorce, and places where these events occurred) is recorded on membership
records. If this information has been recorded incorrectly, a member may ask the
bishop to have it corrected. If official documents are available, a bishop may
want to review them to verify the accuracy of a requested correction.
Page 129
Special Situations
For special situations that are not addressed in this section, such as
records for common law marriages, leaders should see membership records
instructions or contact the administration office.
Removing Names from Church Membership
Records
An adult member who wishes to have his or her name removed from the
membership records of the Church must send the bishop a written, signed request
(not a form letter). A request that Church representatives not visit a member is
not sufficient to initiate this action.
The bishop makes sure that a member who requests name removal understands the
consequences: it cancels the effects of baptism and confirmation, withdraws the
priesthood held by a male member, and revokes temple blessings. The bishop also
explains that a person can be readmitted to the Church by baptism only after a
thorough interview (see "Readmission after Name Removal" on this page).
If the bishop is satisfied that the member understands these consequences and
is not likely to be dissuaded, he completes a Report of Administrative Action
form and forwards it to the stake president. The bishop forwards the member's
written request and membership record with the form.
If members of the stake presidency concur after reviewing the matter, they
ask the bishop to send the member a letter stating that his or her name is being
removed from the records of the Church as requested. The letter should state the
consequences of name removal. It also should state that the request for name
removal can be rescinded only if the member sends the stake president a written
request for recision within 30 days (the stake president's name and address
should be included). If the stake president does not receive such a request, he
submits the completed Report of Administrative Action form and other documents
requested on the form. Instructions for submittal are on the form. The person's
name is then removed from the membership records of the Church.
A minor who wishes to have his or her name removed from the records of the
Church must follow the same procedure as an adult with one exception: the
written request must be signed by the minor (if over the age of eight) and by
the parent, parents, or guardians who have legal custody of the minor.
If two or more family members want their names removed from the records of
the Church, they need to prepare only one written request.
If a member requesting name removal threatens legal action against the Church
or Church leaders, the stake president should follow the instructions on page
151.
Name Removal and Church
Discipline
If a member requests name removal and a bishop or stake president has
evidence of transgression that warrants convening a disciplinary council, he
should not act on the request until Church discipline has been imposed or he has
concluded that no disciplinary council will be held. Name removal should not be
used as a substitute for or alternative to Church discipline.
If a member requests name removal and a bishop or stake president suspects
transgression but lacks sufficient evidence to convene a disciplinary council,
the request for name removal may be approved. Any evidence of unresolved
transgressions should be noted on the Report of Administrative Action form so
priesthood leaders may resolve such matters if the individual applies for
readmission into the Church.
Effects of Name Removal on Temple
Sealings
In some cases a bishop may need to announce that a person's name has been
removed from the membership records of the Church. The announcement merely
states that the action was taken at the person's request. The announcement
should not use the word excommunication. The guidelines under
"Announcement of the Decision" on pages 100-101 apply.
Readmission after Name
Removal
After name removal, a person must be baptized to be readmitted into the
Church. When a person requests readmission, the bishop or stake president
requests a copy of the Report of Administrative Action form that accompanied the
request for name removal. This copy is available from the Office of the First
Presidency. After reviewing the form, the bishop interviews the person
thoroughly. He inquires about the reasons for the name removal request and the
desire for readmission. He also determines whether any unresolved transgressions
may have been committed before or after name removal.
Page 130
If the person was on formal probation or was disciplinary at the time of name
removal, a disciplinary council is held to consider the request for readmission.
If the bishop finds that before name removal the person committed
transgressions that warranted disciplinary action but were not resolved, he
should not approve a request for readmission until he is satisfied that the
person has repented of those and any subsequent transgressions. No disciplinary
council is held.
If the person committed any of the transgressions listed under "Apply for
First Presidency Approval" (see page 105), either before or after name removal,
the approval of the First Presidency is required for readmission. If the person
is readmitted after committing any of the transgressions listed under "Records
with Annotations" (see page 129), either before or after name removal, an
annotation will be made on the new membership record.
A person who requests readmission must meet the same qualifications as others
who are baptized (see the Baptism Record book). When the bishop is satisfied
that the person is worthy and sincere in wanting to be readmitted, he prepares a
Baptism Record, noting on the form that the baptism is for readmission. After
baptism, the person is confirmed a member of the Church and receives the gift of
the Holy Ghost. The confirmation may be performed during the baptismal service
or during a sacrament meeting.
Priesthood ordination, temple recommends, membership records, and the
ordinance of restoration of blessings are handled the same as for an
excommunicated person who has been readmitted by baptism (see pages 106-7).
Historical Records
Each year the stake president oversees the stake clerk, an assistant stake
clerk, or a stake history specialist in preparing the Stake and District
Historical Summary. The person who prepares the summary gathers information
concerning noteworthy events, accomplishments, and spiritual experiences from
stake priesthood and auxiliary leaders, the stake mission, and wards. When
preparing the summary, the person should provide enough detail to give a clear
understanding of events and their effect on those who are involved.
The Officers Sustained forms from the stake and each ward should be included
in the historical Summary. The completed summary should be submitted at the end
of the year as indicated on the form.
Confidentiality of Records
Church records are confidential. These include membership records, financial
records, minutes of meetings, official forms and documents (including records of
disciplinary councils), and notes made from private interviews. These records
may exist on paper, computer, or diskette.
Leaders and clerks are to safeguard Church records by handling, storing, and
disposing of them in a way that protects the privacy of individuals. Leaders
ensure that information that is gathered from members is (1) limited to what the
Church requires and (2) used only for approved Church purposes.
Leaders give information from Church records and reports only to those who
are authorized to use it. Leaders ensure that it is not used for personal,
political, or commercial purposes. Information from Church records, including
historical information, may not be given to individuals or agencies conducting
research or surveys.
Membership directories that are distributed to members should include only
name, address, and telephone information. Membership lists that have more
information, such as age and membership status, may be given only to authorized
stake and ward leaders.
For additional guidelines, see "Records Management" below.
Records Management
Stake and ward leaders should make effective records management a part of
their record-keeping procedures. Three important areas of records management are
outlined in the following paragraphs.
Protection
All information should be protected against unauthorized access, change,
destruction, or disclosure. Church records, reports, and backup copies of
computer software programs and data should be kept in a safe place. Highly
sensitive records, including computer printouts and disks, should be kept in a
locked drawer or cabinet in the leader's office when they are not being used .
Page 131
To protect confidential membership and financial information on computers,
leaders should use the password features of Church record-keeping systems.
Passwords should be written down and kept in locked files away from the
computer. They should be changed when leaders and clerks are released. If
members use stake and ward computers for family history work, they should not
have access to membership or financial information.
Retention
Records should be kept only as long as they are needed for administrative and
legal purposes. Leaders who have specific questions about how long to keep
records should consult record-keeping instructions or the administration office.
Disposition
Records that are outdated or no longer needed should be destroyed in such a
way that the information cannot be retrieved or reconstructed. Membership
diskettes should be destroyed rather than erased and used for other purposes.
Records that have potential historical value should not be discarded,
destroyed, or placed in the meetinghouse library. Questions about the historical
value of records may be addressed to:
For units in the United States and Canada, the term administration
office in this section refers to Church headquarters in Salt Lake City.
For units outside the United States and Canada, the term administration
office refers to the Presiding Bishopric administration office or service
center that serves the unit.
General Church Financial
Leadership
The Council on the Disposition of the Tithes, composed of the First
Presidency, Quorum of the Twelve, and Presiding Bishopric, oversees all finances
and property of the Church and determines the disposition of tithes and other
offerings (see D&C 120; Conference Report, Apr. 1991, 74).
Stake Financial Leadership
Stake President
The stake president oversees stake finances. He may delegate much of this
work to his counselors and clerks. He should read all instructions from the
administration office about Church finances.
The stake president ensures that stake clerks and stake and ward leaders are
taught their responsibilities for finances. He also ensures that they follow
Church policies and procedures in fulfilling these responsibilities. He
regularly reviews budgets and expenditures with bishops, stake clerks, and stake
leaders.
The stake president teaches members to pay a full tithe and give generous
offerings (see pages 134-35).
The stake president ensures that stake funds are properly handled and
accounted for (see pages 136-37). He also manages the stake budget and
expenditures (see page 137).
The stake president ensures that budget allowance guidelines are followed in
the stake (see pages 137-38). He also ensures that the stake and wards follow
applicable tax regulations to preserve the Church's tax-exempt status (see page
140).
The stake president oversees and reviews audits of stake and ward financial
records (see page 139). He assigns clerks to follow up on all audit concerns
within 30 days of the audit.
Stake Clerk (or Assistant Stake
Clerk)
The stake president assigns the stake clerk or an assistant stake clerk to
help with stake financial record keeping. This is an important calling to help
account for and protect the sacred funds of the Church. The financial
record-keeping duties of this clerk are outlined below and explained further in
instructions from the administration office.
He receipts income property (such as funds collected from members for
optional enrichment activities or from other stakes for multistake activities).
He also accompanies the member of the stake presidency who deposits the income.
He prepares checks and makes sure stake financial obligations are paid
promptly. He also reconciles the checking account and the local deposit bank
account, if any. If necessary, he helps wards reconcile and correct ward
deposits and expenditures.
He helps the stake presidency prepare the annual stake budget and keep track
of the stake budget allowance (see pages 137-38). He also helps the stake
president keep track of missionary funds in the stake.
He makes sure the stake is complying with all, applicable tax laws (see page
140). He also participates in periodic audits by stake auditors (see page 139).
Ward Financial Leadership
Bishop
The bishop oversees ward finances. He may delegate much of this work to his
counselors and clerks. He should read all instructions from the administration
office about Church finances.
The bishop ensures that ward clerks and ward leaders are taught their
responsibilities for finances. He also ensures that they follow Church policies
and procedures in fulfilling these responsibilities. He regularly reviews
budgets and expenditures with clerks and ward leaders.
The bishop teaches members to pay a full tithe and give generous offerings
(see pages 134-35).
He ensures that ward funds are properly handled and accounted for (see pages
136-37). He also manages the ward budget and expenditures (see page 137).
The bishop ensures that budget allowance guidelines are followed in the ward
(see pages 137-38).
Page 133
He also ensures that the ward follows applicable tax regulations to preserve
the Church's tax-exempt status (see page 140).
The bishop should be available to answer questions during audits of ward
financial records (see page 139).
Ward Clerk (or Assistant Ward
Clerk)
The bishop assigns the ward clerk or an assistant ward clerk to assist with
ward financial record keeping. This is an important calling to help account for
and protect the sacred funds of the Church. The financial record-keeping duties
of this clerk are outlined below and explained further in instructions from the
administration office.
Each week he helps a member of the bishopric account for all tithes and other
offerings. He accompanies the member of the bishopric who deposits these funds
in a bank. He also remits the tithing to the administration office.
Each month this clerk reconciles the ward checking account and any other
financial records required. He also informs the bishop of (1) the status of ward
expenditures in relation to the budget allowance and (2) the amount of funds in
the ward "Missionary" and "Other" categories.
Each year this clerk prepares and organizes records to help the bishop
conduct tithing settlement. He also helps the bishop prepare the Annual Tithing
Status Report. In addition, he produces and distributes Year-to-Date Tithing and
Offerings Statements and year-end summaries to members.
The bishop may assign this clerk to prepare checks as needed, help prepare
the annual ward budget, and participate in financial audits by stake auditors
(see page 139).
Contributions by Members
Church leaders should teach members the principles of tithes and other
offerings and encourage members to live these principles. Nonmembers also may
make contributions to the Church. Tithes, other offerings, and other
contributions are described in the following paragraphs.
Tithing
Definition of Tithing
The First Presidency has written: "The simplest statement we know of is the
statement of the Lord himself, namely, that the members of the Church should pay
'one-tenth of all their interest annually, which is understood to mean income.
No one is justified in making any other statement than this" (First Presidency
letter, 19 Mar. 1970; see also D&C 119:4).
Who Should Pay Tithing
All Church members who have income should pay tithing, with the following
exceptions:
Local leaders should encourage members to pay tithing as they receive their
income. However, members who wish to pay annually may do so.
Members give their tithing and a completed Tithing and Other Offerings form
to a member of the bishopric. See also "In-Kind Donations, Including Tithing,"
page 135.
Use of Tithing Funds
Bishops may not use tithing funds for any purpose. All tithing funds must
be remitted to the administration office (see D&C 120).
Tithing Settlement
The bishop holds tithing settlement near the end of each year. In urgent
cases when the bishop is absent, the stake president may authorize one of the
bishop's counselors to conduct tithing settlement.
All members should attend tithing settlement to make sure their contribution
records are correct and to declare to the bishop their status as tithe payers.
AR members of a family should attend tithing settlement. In addition to
reviewing the members' tithing records, during tithing settlement the bishop can
discuss the principle of tithing with them, encourage them to give a generous
fast offering, and discuss other relevant matters.
Instructions for tithing settlement are provided by the administration
office.
Fast Offerings
Each month members should contribute fast offerings that are at least the
equivalent value of the two consecutive meals not eaten during the fast. When
possible, members are I encouraged to be generous and contribute much more than
this amount.
Page 134
To contribute fast offerings, members give the offering and a completed
Tithing and Other Offerings form to a member of the bishopric. Members may also
give the offering and form to Aaronic Priesthood holders who are assigned to
collect fast offerings each month and who take the offerings to the bishopric.
Members should not give other contributions to these Aaronic Priesthood holders.
For more information about Aaronic Priesthood holders collecting fast offerings,
see page 186 in Book 2.
Members should contribute fast offerings without designating how the funds
should be used. Bishops may not enter into arrangements or make commitments to
give a member's fast-offering contribution to an individual or family or to use
it for a special purpose that the donor designates.
Guidelines for using fast-offering funds are provided on pages 15-16.
In-Kind Donations, Including
Tithing
The Church normally discourages paying tithing in kind. It is preferable for
members to dispose of the property themselves and then pay tithing in cash.
However, the payment of tithing in kind may be accepted in certain cases and may
be a common practice in some areas of the world.
The Church accepts (1) stocks, bonds, or other securities that are marketable
immediately and (2) some marketable real estate. Before accepting these
contributions, local leaders should receive approval from the administration
office. If members want to contribute any other items, the bishop should clear
it with the stake president. The stake president should contact the
administration office for approval before authorizing the bishop to accept the
items.
Missionary Funds
Financing Missionary Service
See pages 82-83.
Contributing to Missionary Funds
Members may use the Tithing and Other Offerings form to contribute to Church
missionary funds.
Contributions to the ward missionary fund are used to assist missionaries
from the ward or stake.
Contributions to the General Missionary Fund help spread the gospel in ways
such as providing partial financial support for missionaries who need it to
supplement contributions from themselves, their family, and the ward missionary
fund.
Contributions to the General Book of Mormon Fund are used to provide copies
of the Book of Mormon for full-time missionaries as needed.
Stake presidents and bishops should send missionary funds and other funds
that exceed reasonable stake and ward needs to the General Missionary Fund at
the administration office. Bishops or individuals may contact the administration
office for further information about contributions to the General Missionary
Fund.
LDS Foundation
The LDS Foundation is a department of the Office of the Presiding Bishopric
that correlates, encourages, facilitates, and accepts voluntary philanthropic
contributions to the Church and its related organizations and activities.
Assistance in making contributions may be obtained by contacting LDS Foundation
at Church headquarters.
Humanitarian Aid
Church humanitarian work assists people in dire need throughout the world.
Members who desire to make contributions to Church humanitarian aid may use the
Tithing and Other Offerings form. Members should enter the contribution on the
"Other" line and designate that it is for humanitarian aid. These contributions
should be remitted according to instructions provided by the administration
office.
Contributions Not to Be
Refunded
When tithes and other offerings are given to the Church, they belong to the
Lord, to whom they are consecrated. These offerings include all contributions to
the ward and general missionary funds. The essence of all such contributions is
that they are freewill offerings, made without reservation of purpose, retention
of control, ownership in any form, or expectation of any benefit by the donor
other than the Lord's blessings.
It is therefore improper to refund missionary or other contributions to
contributors. To do so not only violates the spirit of freewill offerings but
also may cause legal and income tax complications in some countries for both the
contributor and the Church.
Confidentiality of Tithing and Other
Offerings
The amount of tithing and other offerings paid by a member is confidential.
Only the bishop and those who are authorized to handle such contributions should
know the amount. Stake presidents and bishops are not to announce the total
amount of tithing received.
Page 135
If necessary, the bishop may tell the elders quorum president or high priests
group leader whether individual members of their quorum or group are full-tithe
payers, contributors to the tithing funds, or exempt. Quorum presidents and
group leaders should keep this information confidential.
Handling and Accounting for
Funds
The stake president and bishop ensure that all Church funds are properly
handled and accounted for according to current financial instructions. General
principles are outlined in the following paragraphs.
Receiving Tithing and Other
Offerings
The Lord has given bishops the sacred trust of receiving and accounting for
the tithes and other offerings of the Saints (see D&C 119; 42:30-33).
Only the bishop and his counselors may receive tithes and other offerings.
Under no circumstances should their wives, other members of their families,
clerks, or other ward members receive these contributions. The only exception is
when Aaronic Priesthood holders are assigned to collect fast offerings. These
brethren give the fast offering envelopes directly to a member of the bishopric.
Ward members should give contributions to a member of the bishopric in a
sealed envelope with a properly completed Tithing and Other Offerings form
enclosed. Church members should not place their tithes and other offerings in a
contribution box. Checks should be made payable to the ward, not to the bishop
or the Church.
Verifying Tithing and Other
Offerings
Contribution envelopes should be opened and verified on Sunday, except during
tithing settlement, when they are opened and verified on the day they are
received. Two persons-a member of the bishopric and a clerk, or two members of
the bishopric should open each envelope together to verify that the funds
enclosed are the same as the amount written on the Tithing and Other Offerings
form. They resolve any differences between the funds and the written amounts as
soon as they can contact the contributor.
Depositing Tithing and Other
Offerings
The persons who verify contributions prepare a bank deposit. A member of the
bishopric makes the deposit. He should be accompanied by another person, usually
a clerk. If a night depository is available, the deposit is made on the same
day. The deposit should not be made later than the following day.
Stake presidents and bishops must be certain that Church funds are not
deposited to the account of an individual or mixed with personal funds.
Safeguarding Church Funds
Members who are responsible for Church funds must never leave them in the
meetinghouse overnight or leave them unattended at any time, such as during
meetings and activities.
Receipting Tithing and Other
Offerings
The administration office sends stakes and wards instructions for issuing
receipts for tithing and other offerings.
Receipts to members who donate in kind (noncash tithing and other offerings)
are issued only by the administration office. These receipts show no monetary
value for the items contributed.
Receiving and Managing Budget
Allowance Funds
Each stake normally has one general checking account. The stake president
manages this account, though his counselors and clerks may assist him. If the
stake has a physical facilities account, the administration office will provide
instructions for using it.
All ward funds are handled through one checking account. The bishop manages
this account, though his counselors and clerks may assist him.
Each check must have two authorized signatures. Usually the stake president,
his counselors, and the clerk assigned to finances are authorized to sign checks
for the stake account. Usually the bishop, his counselors, and the clerk
assigned to finances are authorized to sign checks for the ward account.
Although counselors may be authorized to sign checks, they should not do so
unless the stake president or bishop has approved the expenditure.
A check should not. be signed until it is filled out completely.
Page 136
The stake president or bishop should have the bank mail the statement for the
stake or ward checking account directly to his home, not to the meetinghouse or
a clerk's home. He should open each bank statement promptly, review it, and give
it to the clerk to be reconciled. The stake president or bishop then reviews and
signs the reconciliation. Finally, he reviews the monthly financial statement or
report and ensures that it is reconciled.
Checkbooks and blank checks should be stored in a locked file or cabinet.
They must not be left unattended when they are not locked securely. If any blank
checks are missing, the stake president or bishop immediately reports the
numbers of these checks to the administration office. He also asks the bank to
stop payment on the missing checks.
Stakes and wards may not have savings accounts. Quorums, auxiliary, and Scout
organizations may not have checking accounts, savings accounts, or petty cash
funds. Their budgeted expenses are all paid through the stake or ward checking
account.
Keeping Financial Records
Stakes and wards should keep current, accurate financial records. These
records can help stake presidents and bishops account for and protect the sacred
funds of the Church. These records are also necessary for preparing budgets,
managing the budget allowance, and providing information to members on their
financial contributions.
Budget and Expenditures
Stake and Ward Budgets
Every stake and ward prepares and operates on a budget. The stake president
manages the stake budget, and the bishop manages the ward budget, though each
may assign a counselor to supervise it under his direction.
No stake or ward expenses may be incurred or paid without the presiding
officer's authorization. Stake presidents regularly review ward expenditures
with each bishop as part of the monthly priesthood interview.
Stake presidencies and bishoprics should begin preparing budgets well before
the beginning of each calendar year as follows:
Budget Allowance
The budget allowance provides general Church funds to pay for the activities
and programs of stakes and wards. It eliminates the need to receive budget
contributions from members. Faithful payment of tithes has made the budget
allowance possible.
Allocation of Budget Allowance Funds
The administration office allocates budget allowance funds to each stake
based on sacrament meeting attendance. The stake presidency allocates some of
these funds to the stake and most of them to the wards. The stake president
ensures that the stake and wards are funded fairly and adequately as permitted
within the budget allowance.
When allocating funds, the stake president considers each ward's special
needs, such as large numbers of youth. He works with bishops in a unified,
cooperative manner. If unforeseen changes occur that may alter original budget
allowances, he makes sure that fair adjustments are made.
The bishop oversees the allocation of budget allowance funds in the ward. He
ensures that ward organizations are funded fairly and adequately.
Priesthood leaders make every effort to ensure that the level of budget
allocations and activities for the Young Men and Young Women organizations are
equitable.
General Principles and Guidelines
Most questions about the budget allowance can be answered by applying the
basic principles that are outlined below. The stake presidency and bishopric
should teach these principles to priesthood and auxiliary leaders.
The budget allowance was created to reduce the financial and time burdens on
members. If necessary, priesthood and auxiliary leaders should reduce and
simplify activities. Activities should have little or no cost, should build
testimonies, and should provide meaningful service to others.
Stake or ward budget allowance funds should be used to pay for all Church
activities, programs, and supplies. Members should not pay fees to participate
(exceptions may be made for annual camps and enrichment activities as explained
on pages 138-39). Nor should they provide materials, supplies, rental or
admission fees, or long-distance transportation at their own expense. Activities
in which many members provide food may be held if they do not place undue
burdens on members.
Page 137
Members who want to contribute additional funds to the Church may not
designate them for the stake or ward budget. Instead, leaders should encourage
them to contribute the funds to fast offerings, missionary funds, or general
Church funds.
Stake presidents and bishops make sure budget allowance funds are spent
wisely. Funds should be used to bless people and further gospel purposes.
Leaders also ensure that all expenditures are within the allowance. The success
of the budget allowance depends on the efforts of local priesthood leaders to
monitor and control Church finances and expenses.
Unneeded budget allowance funds should not be spent. Unused ward funds are
returned to the stake. Unused stake funds are returned to the administration
office. Some unspent funds may be retained if they are needed for specific
activities that are planned for the next year. Some unspent funds may also be
retained to cover budget checks that will not clear the bank until the next
year.
For the budget allowance to succeed, it is important that Member Progress
Reports are accurate and on time. Also, each ward's Annual Tithing Status Report
for the previous year should be (1) reconciled to deposits made by the ward and
(2) sent to the administration office each year as instructed by that office.
The budget allowance does not include expenses for building construction,
maintenance, utilities, and computers. These expenses are paid from general
Church funds according to current guidelines.
For more details about the budget allowance, see the current budget allowance
instructions, which are available from the administration office.
Funding Special Activities and
Equipment
Scouting
Scouting activities and awards for young men ages 8 through 17 are funded
from the budget allowance. If necessary, an exception may be made for one annual
Scout camp or similar activity as explained in "Annual Camps or Similar
Activities" on this page.
Where Scouting is authorized, the Church pays all or part of the following
registration fees:
Annual Camps or Similar Activities
The Church encourages one annual extended Scout camp or similar activity for
young men ages 12 through 17, and one annual camp or similar activity
for young women ages 12 through 17. The Church also encourages one annual day
camp for Scouts ages 8 through 11 (see the Scouting Handbook, page 4).
If there are not sufficient stake and ward budget funds, leaders may ask
participants to pay for part or all of this one annual camp or similar activity
by individually earning their own money. If funds from participants are
insufficient, the stake president or bishop may authorize group fund-raising
activities that comply with the guidelines on page 139.
In no case should the expenses or travel for these camps or activities be
excessive. Nor should the lack of personal funds prohibit a member from
participating.
Equipment for Annual Camps
If possible, equipment that the unit needs for annual camps is purchased with
budget allowance funds. If these funds are insufficient, the stake president or
bishop may authorize group fund-raising activities that comply with the
guidelines on page 139. Such activities may not be used to purchase equipment or
uniforms for individuals. Nor may they be used to fund other activities.
Youth Conferences
Youth conferences should be funded from the budget allowance. Members should
not be asked for more money.
Optional Enrichment Activities
Units may sponsor optional enrichment activities that are presented by
Church-related entities. Such activities include the Know Your Religion Series,
Church university performance groups, and periodic major cultural events.
Members may be charged a modest fee to defray the costs of such events if the
program is entirely optional, the cost is not burdensome, and the event is not
used to raise funds. Budget funds may be used to help those who want to attend
but are unable to pay.
Page 138
Fund-Raising
Fund-raising activities are not normally approved because expenses for stake
and ward activities are paid with budget allowance funds. As an exception, a
stake president or bishop may authorize group fund-raising activities only when
necessary to help pay for annual camps and equipment as outlined on page 138.
If a fund-raising activity is held, it should provide a meaningful value or
service. It should be a positive experience that builds unity.
Contributions to fund-raising activities should be voluntary. Priesthood
leaders should take special care to ensure that members do not feel obligated to
contribute.
Stakes and wards that sponsor fund-raising activities should not advertise or
solicit beyond their boundaries. Nor should they sell products or services
door-to-door.
Examples of fund-raising activities that are not approved include:
The Friends of Scouting fund drive in the United States will continue as a
separate, voluntary solicitation.
Audits
Stake Audit Committee
The stake president appoints a stake audit committee consisting of one of his
counselors as chairman and two other stake members who understand financial
matters. Committee members generally should not sign stake checks or otherwise
be involved in stake financial record keeping.
Stake Auditors
The chairman of the stake audit committee calls at least two qualified stake
auditors. They require approval by the high council, but they are not sustained
and usually are not set apart.
The Auditing Process
Stake auditors audit financial records of the stake, wards, and branches
twice each year. Auditors ensure that tithing and other contributions are
properly recorded, Church funds are properly accounted for and protected, and
financial records are complete and accurate. The unit's presiding officer should
be available to answer questions during audits.
The stake audit committee reviews finished audits. The chairman signs the
audit report and ensures that a copy is sent to the administration office to
arrive by the due date. He also ensures that any exceptions disclosed by an
audit are promptly corrected.
Embezzlement of Church
Funds
If a person has embezzled Church funds, the stake president or the chairman
of the stake audit committee should be notified promptly. He notifies the Church
Auditing Department (or the area financial controller if the unit is outside the
United States and Canada). The Auditing Department (or area financial
controller) sends a loss report form to the stake president or the chairman of
the audit committee. He makes sure the form is properly completed and submitted.
If a major misuse of funds is discovered, the stake president or chairman of
the audit committee also notifies the Area Presidency.
Stake Clerk
The stake clerk ensures that other clerks in the stake and wards are properly
instructed in financial record keeping. He should be aware of audit findings. He
also helps clerks promptly resolve any problems disclosed by audits.
Page 139
For More Information
More information on audit committees, auditors, and audit procedures is
included on the stake and ward audit report forms and instructions. Stake audit
committees and auditors may direct questions to the Church Auditing Department
(or area financial controller).
Taxes
The tax information in this section applies only in the United States and
Canada. If priesthood leaders in the United States and Canada need additional
information they should contact:
Church Tax Division Finance and Records Department Floor 22 50 East North
Temple Street Salt Lake City, UT 84150-3620 Telephone: 1-801-240-3003 or
1-800-453-3860, extension 3003
Priesthood leaders outside the United States and Canada should contact the
administration office to resolve questions on taxes.
Tax-Exempt Status
The Church normally is exempt from paying sales, property, income, and other
taxes because it is a religious organization. Church buildings and other
property are to be used for the purposes of worship, religious instruction, and
other Church-related activities. Facilities are not to be used for political,
business, or investment purposes as outlined on pages 153-54. To do so violates
laws that permit tax exemption of Church property.
It is important that stake and ward leaders follow these guidelines to
preserve the Church's tax-exempt status. If one stake or ward misuses the
Church's tax-exempt status, other Church units could be affected.
Sales and Use Tax
Sales and use tax laws and how they apply to the Church vary from state to
state. Leaders should check local tax laws to see whether the Church is exempt
or must pay such taxes.
Property Tax
The Church Tax Division files all property tax exemptions and pays all
required property taxes. No action is required by local leaders.
Page 140
For units in the United States and Canada, the term administration
office in this section refers to Church headquarters in Salt Lake City.
For units outside the United States and Canada, the term administration
office refers to the Presiding Bishopric administration office or service
center that serves the unit.
Purpose
Church physical facilities programs provide and maintain meetinghouses to
help the Church fulfill its mission. Meetinghouses should (1) provide a
spiritual setting for members to worship and (2) present a positive image of the
Church in the community.
Organization
Physical Facilities
Department
The Physical Facilities Department of the Church oversees the maintenance of
existing meetinghouses and the construction or acquisition of new meetinghouses.
Administration Offices
Administration offices are extensions of the Physical Facilities Department.
Professional staffs help local Church leaders in physical facilities matters as
needed.
In the United States and Canada, local multistake preventive maintenance
groups have been established to do physical facilities work under the direction
of the general administration office at Church headquarters in Salt Lake City.
Stake Presidency
Members of the stake presidency ensure that Church facilities are
appropriately used, cared for, and protected. They teach leaders and members
their responsibilities for using and caring for these facilities. They assign a
high councilor to be the stake physical facilities representative. They meet
with him as needed to review needs and projects.
Stake Physical Facilities
Representative
The stake physical facilities representative (a high councilor) assists the
stake presidency in physical facilities matters as follows:
He helps teach and implement meetinghouse use and care standards.
He coordinates the distribution and control of keys.
He coordinates the instruction of ward building representatives in their
duties.
He participates in annual meetinghouse inspections conducted by
representatives of the Physical Facilities Department, unless the stake
presidency designates an alternate to participate.
Agent Bishop
If more than one ward meets in a building, the stake presidency assigns one
bishop to be the agent bishop. He coordinates assignments for member
participation in meetinghouse care and maintenance. He also coordinates safety
and security procedures for the meetinghouse. In addition, he coordinates
scheduling of the building with the stake and other wards that use it, though he
may assign another member to do the scheduling.
Bishopric
Members of the bishopric are responsible for the use, care, and security of
the meetinghouse. They teach ward members how to use and care for it. They
organize member participation in meetinghouse care and maintenance, making
assignments as needed. They also distribute meetinghouse keys.
Members of the bishopric ensure that appropriate safety precautions are taken
in the meetinghouse and on the grounds (see page 142).
Ward Building
Representative
Each ward should have a ward building representative. The bishop may appoint
a member of the bishopric to serve in this position, or the bishopric may call
another member to do so.
The ward building representative helps the bishopric with meetinghouse
responsibilities such as energy conservation, safety, security, snow removal (if
applicable), and member participation in cleaning and maintenance. He takes care
of building-related needs during meetings, activities, and emergencies. If
needed, he receives instruction from the stake physical facilities
representative in operating sound, heating, air conditioning, and other building
systems.
Page 141
Members
Priesthood leaders should emphasize that member participation is a key factor
in meetinghouse care and maintenance. Members are encouraged to provide
individual or group services, depending on their skills and abilities.
Administration of Stake Physical
Facilities
Use and Care of
Meetinghouses
With help from the Physical Facilities Department, stake and ward programs
for physical facilities ensure that meetinghouses and grounds are always neat,
clean, attractive, and in good repair. Church facilities should in every way
reflect proper care and respect.
Meetinghouse Maintenance and
Inspection
representatives of the Physical Facilities Department inspect each
meetinghouse annually. The stake physical facilities representative, or an
alternate who is designated by the stake president, participates in these
inspections. He should have full authorization to act on behalf of the stake
presidency in this capacity. Those who participate in these inspections identify
building maintenance needs and make plans for repairing or renewing its systems
and components and for making other needed improvements.
Meetinghouse Planning
When requested, the stake presidency provides information to help the
Physical Facilities Department prepare and update a master plan of projected
needs for future building sites and new or additional meetinghouse space.
Energy Conservation
The Church incurs substantial utility costs for meetinghouses. Although
stakes and wards do not bear these costs directly, leaders should ensure that
lighting, heating, and air conditioning are used as economically as possible.
Safety, Security, Emergencies, and
Loss Prevention
Priesthood leaders should instruct members, especially women and youth, not
to be alone in an unlocked Church building.
Leaders should take reasonable measures to keep hallways, stairs, stairwells,
exit doors, utility rooms, and sidewalks free of obstructions and other hazards.
Leaders also ensure that hazardous materials or flammable items such as
equipment fuel, hay, straw, and cornstalks are not used or stored in
meetinghouses (see also "Decorations," page 154).
Leaders control key distribution and establish effective building lockup
procedures. They also see that interior classrooms and other rooms that do not
contain valuable items are left unlocked.
Leaders ensure that local emergency telephone numbers for the police, fire
department, and ambulance are posted on or near each telephone with brief
instructions. They report intruders to the police immediately.
If Church property is seriously damaged, leaders notify the administration
office or the nearest representative of the Physical Facilities Department. If a
serious personal injury occurs on Church property, leaders follow the
instructions on pages 276-77 in Book 2.
Policies on Using Church Buildings and
Other Property
17. Creating,
Changing, or Naming Church Units
Creating, or Changing Church
Units
Church units include stakes, districts, wards, and branches. They are created
or changed only when the need is clearly demonstrated.
Stakes and Districts
Stakes are created from mission districts or by dividing existing stakes. In
the United States and Canada, stakes generally should have a minimum of 3,000
members and five wards. In all other countries, stakes generally should have a
minimum of 1,300 members and five wards. There is no fixed minimum number of
members or branches needed to create a district.
To propose creating a stake or district, changing its boundaries, changing
its name, or discontinuing it, the stake or mission president completes a Stake/
District Organization Application form and marks any proposed boundary changes
on a map. In the United States and Canada, stake and mission presidents can
obtain an application form and a unit map from the Boundary and Leadership
Change Committee support staff at Church headquarters (telephone 1-801-240-1102
or 1-800-453-3860, extension 1102). In other countries, stake and mission
presidents can obtain application forms from their area office. They should
obtain locally two standard, detailed maps with street or town indexes and use
them to clearly identify unit boundaries.
A stake president who is proposing a stake change or a mission president who
is proposing the creation of a stake from a mission district gives the completed
application and maps to the Area Presidency. The proposal must have the written
endorsement of the presidents of each affected stake or mission.
The Area Presidency reviews all applications to ensure that instructions and
guidelines have been followed. If the Area Presidency endorses the proposal, the
application and maps are submitted to the Boundary and Leadership Change
Committee. Approval is given only by the First Presidency and the Quorum of the
Twelve.
Wards and Branches in
Stakes
Wards and branches in stakes are created from existing wards or from branches
in stakes or missions. The stake president uses the same procedures for creating
a branch as he does for a ward.
In the United States and Canada, wards generally should have at least 300
members. In all other countries, wards generally should have at least 150
members. There is no fixed minimum number of members needed to create a branch.
To propose creating a ward or branch in a stake, changing its boundaries,
changing its name, or discontinuing it, the stake president completes a Ward/
Branch Organization Application form and marks any proposed boundary changes on
a map. Instructions for obtaining the application form and maps are provided
under "Stakes and Districts" on this page.
The stake president gives the completed application and maps to the Area
Presidency. The proposal must have the written endorsement of the presidents of
each affected stake or mission.
The Area Presidency reviews all applications to ensure that instructions and
guidelines have been followed. If the Area Presidency endorses the proposal, the
application and maps are submitted to the Boundary and Leadership Change
Committee. Approval is given only by the First Presidency and the Quorum of the
Twelve.
When new wards are created, the stake president should also complete a
Recommendation for New Bishop form for each bishop being recommended. This form
should be submitted with the proposal. In the United States and Canada, this
form can be obtained from the Office of the First Presidency. In other
countries, it can be obtained from the area office.
Branches in Missions
To propose creating a branch in a mission, changing its boundaries, changing
its name, transferring it, or discontinuing it, the mission president completes
a Ward/Branch Organization Application form and marks any proposed boundary
changes on a map. Instructions for obtaining the application form and maps are
provided under "Stakes and Districts" on this page. The mission president gives
the completed application and maps to his Area Presidency.
The Area Presidency may give final approval or denial of a proposal to (1)
create a branch in a mission, (2) discontinue it, or (3) change its boundaries
if the change does not affect an adjacent district, mission, or stake. The Area
Presidency must send copies of approved applications and maps to the Boundary
and Leadership Change Committee at Church headquarters before a unit number can
be assigned.
Page 143
The Area Presidency may endorse but not give final approval of a proposal to
(1) change the name of a branch in a mission, (2) transfer it to another
district, mission, or stake, or (3) change its boundaries if the change would
affect an adjacent district, mission ' or stake. If the Area Presidency endorses
the proposal, the application and maps are submitted to the Boundary and
Leadership Change Committee. Approval is given only by the First Presidency and
the Quorum of the Twelve.
The Area Presidency may endorse but not give final approval of a proposal to
create or change a mission branch for young single adults, single adults,
students, members who speak nonnative languages, members who have special needs,
or members in the military. If the Area Presidency endorses the proposal, the
application and maps are submitted to the Boundary and Leadership Change
Committee. Approval is given only by the First Presidency and the Quorum of the
Twelve.
Nonnative Language Wards and
Branches
Priesthood leaders should carefully foster the welfare of members within
their boundaries who do not speak the predominant language. In circumstances
where the conventional ward cannot provide for the needs of a nonnative language
group, and when a language barrier exists among a sufficient number of members
in a stake, the stake president may recommend that a nonnative language ward or
branch be created. Such a ward generally should have at least 250 members. There
is no fixed minimum number of members needed to create a branch.
Nonnative language units are created through the usual procedures. Approval
is given only by the First Presidency and the Quorum of the Twelve.
Single Member Wards and
Branches
Young Single Adult Wards and Branches
Creation. Most young single adults are best served as members of
conventional wards. In some exceptional situations, units for young single
adults may be created. If a stake includes 125 or more single members ages 21
through 30 who want to attend a young single adult ward, the stake president may
recommend that such a ward be created. He may recommend that a young single
adult branch be created if 50 or more unmarried members ages 21 through 30 live
in the stake and want to attend.
If there are too few members to create a young single adult ward in one
stake, stake presidents may recommend creating a young single adult ward with
membership from more than one stake. If the First Presidency approves the
recommendation, the ward may include young single adults who are members of two
or more (usually limited to four) stakes. These stakes must be contiguous to the
stake where the young single adult ward is located. The ward will be the
responsibility of one of the participating stakes, as assigned by the Area
Presidency.
Young single adult units are created through the usual procedures. Approval
is given only by the First Presidency and the Quorum of the Twelve.
Membership. Generally, young single adult wards should not have more
than 250 members. Membership is restricted to those who live within the stake(s)
authorized to participate in the ward.
Members who are eligible to attend a young single adult ward may choose to be
members of that ward or remain in their conventional ward. Membership records
should be in the ward the person is attending.
Membership in a young single adult ward should be viewed as a temporary
preparation for serving in a conventional ward. Members of young single adult
wards normally should return to a conventional ward when they are married, when
they reach the age of 31, or when warranted by other circumstances.
Single parents with children at home normally remain in their conventional
ward so the children will have the benefit of Primary and youth programs.
However, the parents may attend the activities of the young single adult ward.
Unmarried members ages 18 through 20 who live with their parents normally
remain in their conventional ward. If they live away from home, they may attend
the young single adult ward.
Single Adult Wards
Creation. In the exceptional circumstance that a stake includes 150 or
more single adults ages 31 and older who want to be members of a single adult
ward, the stake president may recommend that such a ward be created. Single
adult wards are created through the usual procedures. Approval is given only by
the First Presidency and the Quorum of the Twelve.
Membership. Members who are eligible to attend a single adult ward may
choose to be members of that ward or remain in their conventional ward.
Membership records should be in the ward the person is attending.
Page 144
Single parents with children at home normally remain in their conventional
ward so the children will have the benefit of Primary and youth programs.
However, the parents may attend the activities of the single adult ward.
Student Stakes, Wards, and
Branches
Creation. A stake president may recommend that a student stake be
created when 1,500 or more members, married or single, attend a college or
university located in his stake.
A stake president may recommend that a student ward be created when 125 or
more members, married or single, attend a college or university located in his
stake and want to attend a student ward.
Student units are created through the usual procedures. Approval is given
only by the First Presidency and the Quorum of the Twelve.
Membership. Single students who live in housing that is located on
campus or owned by a university should be members of a student ward if one
exists at the institution. Single students who live away from home but off
campus may choose to be members of a student ward or of the conventional ward
where they reside. If there is more than one student ward in the area, and if
students choose to attend a student ward, they should be members of the ward
that includes their living quarters in its boundaries.
Unmarried students who live with their parents normally remain in their
conventional ward.
Unmarried members who are not students do not normally attend student wards.
Exceptions may be made in stakes that do not have a single member ward if the
bishop of the home ward feels that it would be in the member's best interest to
belong to a student ward. Such exceptions must be approved by the parents (where
appropriate), by both bishops, and by both stake presidents.
Married students may choose to be members of a student ward or of the
conventional ward where they reside.
Special Needs Wards and
Branches
Wards or branches may be created for groups of members who have special
needs, such as hearing impaired members or members in care centers, residential
treatment programs, or prisons. These units are created through the usual
procedures. Approval is given only by the First Presidency and the Quorum of the
Twelve.
Military Wards and Branches
Members in military service should participate in the wards or branches at or
near their military installation. When there are sufficient numbers of military
personnel in an area, military wards or branches may be organized to meet their
needs. These units are created through the usual procedures. Approval is given
only by the First Presidency and the Quorum of the Twelve.
For information about military service groups, see page 120.
Naming Church Units
When necessary as new units are created, local leaders are invited to submit
unit names to their Area Presidency. The Area Presidency reviews all proposed
unit names to ensure that the instructions and guidelines have been followed. If
the Area Presidency endorses the proposal, it is submitted to the Boundary and
Leadership Change Committee for review. AR final decisions for naming Church
units are made by the First Presidency and Quorum of the Twelve.
Stakes and Districts
The name of a stake or district should uniquely identify it from other stakes
or districts. Generally, names of existing stakes and districts should not be
changed.
The first word of the stake or district name is the name of the city where
the headquarters of the stake or district is located. In the United States and
Canada, the second word is the state or province in which the stake or district
is located. In other countries, the second word is the name of the country.
When more than one stake or district is in the same city, the third word is
an identifying characteristic, such as a compass direction (North, South,
East, or West), the name of a community, or the name of a geographical
feature that is within or adjacent to unit boundaries. Other directional terms
(such as Southwest), names of people, numbers, or segregating terms (such
as Spanish or Hearing Impaired) should not be used.
Page 145
Wards and Branches
The name of a ward or branch should uniquely identify it so that people in
the community can recognize and locate it. The name should be chosen carefully
so it will not need to be changed later. Generally, names of existing wards and
branches should not be changed.
The ward or branch should be named after a city, subdivision, neighborhood,
street, or geographical feature that is within or adjacent to unit boundaries.
The name of only one city, subdivision, neighbor-
hood, street, or geographical feature should be used in the unit name. If
there is more than one ward or branch with the same name, a number should be
added as part of the name, such as Montevideo First Ward, Montevideo Second
Ward, and Montevideo Third Ward. The name of the ward or branch should be in the
language of the area. If the language does not use the Roman alphabet, a
translation using Roman characters should be included. Compass directions (such
as East or Northwest), names of people, and segregating terms
(such as Spanish or Hearing Impaired) should not be included in
the name.
Page 146
For units in the United States and Canada, the term administration
office in this section refers to Church headquarters in Salt Lake City.
For units outside the United States and Canada, the term administration
office refers to the Presiding Bishopric administration office or service
center that serves the unit.
This section consists of five parts, each of which is alphabetized
internally:
Autographs and Photographs
Church members should not seek the autographs of General Authorities or Area
Authority Seventies, including signing in their scriptures. Doing so detracts
from their sacred callings and the spirit of meetings. It also could prevent
them from greeting other members.
Members should not take photographs of General Authorities or Area Authority
Seventies in chapels.
Privately Published
Writings
Members should not ask General Authorities or Area Authority Seventies to
coauthor or endorse Church books or other Church writings.
Recording Addresses
Members should not record addresses that General Authorities and Area
Authority Seventies give at stake conferences, regional conferences, missionary
meetings, and other local meetings. Members may record broadcasts of general
conference on home equipment for personal, noncommercial use.
Administrative Policies
Accidents and Other Serious
Situations
Local Church leaders should discourage adopted children and their adoptive
parents from seeking to identify the children's natural parents. However, when
adopted children have genetic or medical problems, the family may seek medical
information about the natural parents but should be discouraged from seeking
their identities.
Adoption and Foster Care
Members who are seeking to adopt children or provide foster care should
strictly observe all legal requirements of the countries (and their governmental
subdivisions) that are involved. They are encouraged to work through licensed,
authorized agencies. Leaders should not become involved in bypassing such
agencies to help place children privately or independently. Such placements are
not sanctioned by the Church and may violate local laws.
For information about placing children for adoption, see "Unwed Parents,"
page 160.
Audiovisual Materials
Members may use audiovisual materials such as compact discs, audiocassettes,
videocassettes, filmstrips, and slides in Church settings with the following
restrictions:
Bible
The Church uses the King James Version of the Bible for English-speaking
members. The First Presidency has stated:
Page 147
"Many versions of the Bible are available today. ... The most reliable way to
measure the accuracy of any biblical passage is not by comparing different
texts, but by comparison with the Book of Mormon and modern-day revelations.
"While other Bible versions may be easier to read than the King James
Version, in doctrinal matters latter-day revelation supports the King James
Version in preference to other English translations" (First Presidency letter,
22 May 1992).
Ideally, English-speaking members should use LDS edition of the King James
Bible. This edition includes the Topical Guide, footnotes, other study aids,
excerpts from the Joseph Smith Translation, and cross-references to the Book of
Mormon, Doctrine and Covenants, and Pearl of Great Price.
The First Presidency and Quorum of the Twelve have selected an edition of the
Bible for preferred use in many non-English languages. Members should use this
Bible. It is available through Church distribution centers.
Book of Mormon
The Church discourages rewriting the Book of Mormon into familiar or modem
English. The First Presidency has said:
"When a sacred text is translated into another language or rewritten into
more familiar language, there are substantial risks that this process may
introduce doctrinal errors or obscure evidence of its ancient origin. To guard
against these risks, the First Presidency and Council of the Twelve give close
personal supervision to the translation of scriptures from English into other
languages and have not authorized efforts to express the doctrinal content of
the Book of Mormon in familiar or modem English. (These concerns do not pertain
to publications by the Church for children, such as Book of Mormon
Stories.)" (First Presidency statement, Ensign, Apr. 1993, 74).
Church Employees
Church employees are to uphold Church standards at all times. To begin or
continue employment, they must be worthy to have a temple recommend. This
includes employees of the Church Educational System and Church universities and
colleges.
Periodically representatives of the Church Human Resource Department will
contact stake presidents or bishops to verify the temple worthiness of current
or potential Church employees. These requests may be written or made by
telephone and should be responded to promptly.
Church employees must comply with employment laws. Local leaders should
contact their administration office for information on applicable laws.
Church Name and Logotype
The Church's name and logotype Are registered trademarks and should be used
according to the following guidelines.
The written name of the Church may be used in local units when all of the
following conditions are met:
Only the official logotype should be used (see the front cover of this
handbook). It should not be imitated, digitized, or generated by computer.
English and non-English versions of the logotype are produced and made available
only by Church headquarters.
The logotype should be large enough to be easily read but not so large that
it dominates an item. It also should be surrounded by sufficient open space. It
should not be mixed, overlapped, or placed close to other patterns, symbols,
logos, or competing elements.
The logotype should not be used as a decorative element. Nor should it be
shaded or printed in a bright color.
The logotype should not be used on stake or ward computers. Nor should it be
used in any personal, commercial, or promotional way, such as on family
history books, T-shirts, buttons, or banners.
Examples of acceptable and unacceptable uses, as well as copies of the
logotype that may be duplicated, are provided in Church Name and Logotype
Guidelines for Local Units.
Page 148
Computer Equipment
As authorized by the Church's presiding councils, some Church units are
provided computers for purposes such as record keeping and family history. The
stake president oversees the placement and use of computers in the stake.
Guidelines for obtaining and managing Church computers are available from the
administration office.
Where necessary, stake presidents should arrange to make ward and stake
computers available for members to use family history software programs. These
computers are not authorized for other personal uses.
Since these computers are used for confidential Church records, the Member
and Financial Information Systems should be password protected to prevent
unauthorized access when the computers are being used for other purposes.
Computers should be placed so bishopric members and clerks can process the
weekly contributions in privacy.
Copyrighted Materials
General Guidelines
Copyright is protection given by law to the owners of original works of
authorship that are expressed in a tangible form, including:
A prospective user of a work should assume that it is protected by copyright.
Published works usually include a copyright notice such as "(C) 1959 by John
Doe." (For sound recordings, the symbol is (P) rather than (C).) However, even
works that do not have this notice may be protected by copyright. Furthermore,
the fact that a publication is out of print does not nullify its copyright or
justify duplicating, distributing, performing, displaying, or making derivations
of it without permission.
The following guidelines should help members understand and abide by
copyright laws when using copyrighted materials in Church and home settings.
If members have questions that are not answered in these guidelines, they may
contact:
Audiovisual Materials
Materials Owned by the Church or IRI. Audiovisual materials that are
owned by the Church or IRI, such as sound and video recordings, may be used in
Church and home settings.
Audiovisual materials that are owned by the Church or IRI and are available
through Church distribution centers may not be duplicated without permission
from the Church or IRI. If these materials are not available through Church
distribution centers, they may be duplicated without permission for
noncommercial Church or home use only.
Materials Not Owned by the Church or IRI. Sound recordings that are
not owned by the Church or IRI, such as audiocassettes, compact discs, and
phonograph records, may be used in Church settings if the materials have been
purchased, admission is not charged, and no one is paid for playing or
performing the works. If a person is paid to play prerecorded music or to
perform live music, he or she must sign the Performance Contract form.
Video materials that are not owned by the Church or IRI may not be used in
Church settings, including Church-sponsored activities that are held in a home,
without a license for public viewing. Such materials include purchased or rented
videocassettes (including animated scripture videocassettes) and recordings of
television, cable, or satellite programs. These materials may not be stored in
or circulated from a meetinghouse library
Audiovisual materials that are not owned by the Church or IRI may not be
duplicated without permission from the copyright owner.
See page 147 for additional guidelines about using audiovisual materials in
Church settings.
Page 149
Printed Materials
Materials Owned by the Church or IRI. Printed materials that are owned
by the Church or IRI may be duplicated for noncommercial Church or home use
unless otherwise indicated. Music in Church publications may be duplicated for
such purposes if it (1) has a copyright notice indicating that it is owned by
the Church or IRI or (2) includes instructions that allow such duplication. Each
copy should include any existing copyright notice.
Materials Not Owned by the Church or IRI. Printed materials that are not
owned by the Church or IRI, including music, may not be duplicated unless the
copyright owner has given permission, the copyright notice states that the work
may be duplicated, or the work is in the public domain (the copyright has
expired).
Printed music that is not owned by the Church or IRI may be performed in
Church settings if admission is not charged and the performers or directors are
not paid.
Computer Software
Computer programs may not be duplicated without permission from the copyright
owner, except for backup or archival copies that are allowed by the license
agreement enclosed with computer software.
Members may not make additional copies of family history software, such as
Personal Ancestral File(R) or FamilySearch(R), for their own use. Members who
own more than one computer must purchase one copy of Church-owned or IRI-owned
family history software for each computer on which they intend to use the
software.
Theatrical Productions
Productions Owned by the Church or IRI. Theatrical productions that
are owned by the Church or IRI may be performed in Church settings without
permission.
Productions Not Owned by the Church or IRI. Members must obtain the
copyright owner's permission to perform all or part of a copyrighted play or
musical production in a Church building or other public place, even if admission
is not charged.
Counseling
Dating and get-acquainted businesses often promote their services to single
members of the Church. Church meetinghouses, classes, or programs may not be
used in promoting private business ventures, including dating and get-acquainted
businesses or services. Nor should lists of Church groups or other information
about members be given to such businesses.
Directories
Stake and ward directories may be published according to the following
instructions:
Names, addresses, and phone numbers may be included in a directory only if
they are listed in a commercial telephone directory or, if they are unlisted, if
the member gives permission.
Stake or ward budget funds are used to pay for directories. Directories may
not contain advertising.
Leaders should not distribute directories outside the stake or ward
boundaries or permit their use for commercial or political purposes.
The beginning of each directory should include a statement that it is to be
used only for Church purposes and should not be copied without permission of the
bishop or stake president.
Emigration of Members
Generally, Church members are encouraged to remain in their native lands to
build up and strengthen the Church. Opportunities for Church activity and for
receiving and sharing the blessings of the gospel are increasing greatly
throughout the world. Missionaries should not ask their parents, relatives, or
others to sponsor members who wish to emigrate to other countries.
Members who emigrate to any country should comply with applicable laws.
When coming to the United States or other countries on student or tourist
visas, members should not expect to find jobs or obtain permanent visas after
entering that country.
To be considered for Church employment in any country, a person must meet all
conditions of immigration and naturalization laws. The Church does not sponsor
immigration through Church employment. Any exceptions require advance approval
from the Human Resource Committee.
Page 150
Fast Day
A proper fast day observance includes abstaining from food and drink for two
consecutive meals, attending fast and testimony meeting, and giving a generous
fast offering to help care for those in need.
Fund-Raising
The Church opposes gambling in any form, including government-sponsored
lotteries. Members are urged to join with others who have similar concerns in
opposing the legalization and government sponsorship of any form of gambling.
Guest Speakers or
Instructors
The bishop's approval is required before guest speakers or instructors may
participate in any ward meeting, including auxiliary meetings. The stake
president's approval is required for such participation in stake meetings.
The bishop or stake president should carefully screen guest speakers or
instructors and the subjects of their presentations (this may include contacting
the person's bishop). He ensures that such presentations are in harmony with
Church doctrine and comply with the guidelines for using Church facilities (see
"Policies on Using Church Buildings and Other Property," pages 153-55).
Income Taxes
Church members are obligated by the twelfth article of faith to obey the tax
laws of the nation where they reside (see also D&C 134:5). Members who
disapprove of tax laws may try to have them changed by legislation or
constitutional amendment. Members who have well-founded legal objections may
challenge tax laws in the courts.
Members who refuse to file a tax return, pay required income taxes, or comply
with a final judgment in a tax case are in direct conflict with the law and with
the teachings of the Church. Such members may be ineligible for a temple
recommend and should not be called to positions of principal responsibility in
the Church. Members who are convicted of willfully violating tax laws are
subject to Church discipline to the extent warranted by the circumstances.
Laws of the Land
Church members should obey, honor, and sustain the laws in any country where
they reside or travel (see D&C 58:21-22). This includes laws that prohibit
proselyting.
Legal Matters
When legal help is needed for Church matters in the United States and Canada,
the stake president should contact the Office of Legal Services at Church
headquarters (telephone 1-801-240-6301 or 1-800-453-3860, extension 6301).
Outside the United States and Canada, stake presidents should contact the Church
area office to obtain local legal counsel.
To avoid implicating the Church in legal matters to which it is not a party,
leaders should avoid testifying in civil or criminal cases reviewing the conduct
of members over whom they preside. A leader should confer with the Church's
Office of Legal Services or the Area Presidency:
Lotteries
Some businesses and individuals send local leaders promotional items that
might appear to be official Church correspondence. To distinguish official
Church correspondence from other correspondence, it is always conveyed
personally by Church leaders, in a letter from Church leaders on Church
letterhead stationery, or by announcement in a Church publication such as the
Bulletin. Only these items require Church leaders' attention and action.
Mail Sent to Church
Headquarters
Local leaders should place a return address on all letters and other items of
correspondence sent to
Page 151
Church headquarters, in addition to the return address on the envelope in
which the item is sent.
Other Faiths
Much that is inspiring, noble, and worthy of the highest respect is found in
many other faiths. Missionaries and other Church members must be sensitive and
respectful toward the beliefs of others and avoid giving offense. Mission
presidents and other priesthood leaders who have questions about relationships
with non-Christian faiths should contact their Area Presidency.
Overnight Activities
The Church is politically neutral. It does not endorse political parties,
platforms, or candidates. Candidates should not imply that they are endorsed by
the Church or its leaders. Church leaders and members should avoid any
statements or conduct that might be interpreted as Church endorsement of
political parties or candidates.
Church records, directories, and similar materials may not be used for
political purposes. Church facilities may not be used for political purposes
except for voter registration or polling where there is no reasonable
alternative (see page 154).
As citizens of their countries and communities, Church members are urged to
be full participants in political, governmental, and community affairs,
including involvement in the political party of their choice.
Members should study political issues and candidates carefully and vote for
individuals whom they believe will act with integrity and in ways conducive to
good communities and good government. Members of the Church are under special
obligation to seek out and uphold leaders who are honest, good, and wise (see
D&C 98:10).
Church members are urged to be willing to serve in elected and appointed
public offices in local and national government.
Members should do their civic duty by supporting measures that strengthen
society morally, economically, and culturally. Members are urged to be actively
engaged in worthy causes to improve their communities and make them wholesome
places in which to live and rear families. However, members should not give the
impression that they represent the Church as they work for solutions to city or
community problems.
Postal Regulations
In the United States and some other countries, it is a violation of postal
regulations to place any material without postage in or on mailboxes. This
includes ward or stake newsletters and other Church-related materials.
Prayers in Church Meetings
Men and women may offer prayers in Church meetings. Prayers should be brief
and simple and should be spoken as directed by the Spirit. Members should use
the pronouns Thee, Thy, Thine, and Thou when addressing Heavenly
Father. All members should say an audible amen at the end of the prayer.
Privacy of Members
Church leaders are obligated to protect the privacy of members. Church
records, reports, directories, and similar materials may not be used for
personal, commercial, or political purposes.
Research Studies in the
Church
The Church's only authorized research agency is the Research Information
Division of the Correlation Department. Representatives of this department use
questionnaires and interviews to obtain information on issues of concern to
General Authorities. When Church-authorized researchers contact members by mail
or phone, they provide the Church's toll-free number and a contact name at
headquarters. In addition, they always allow the respondent the option of not
answering any or all of the questions on the survey.
Church meetings may not be used for collecting information by unauthorized
persons or agencies. Nor should the names of Church members be made available to
such persons or agencies. If local leaders want to verify the authorization of
questionnaires or interviews, they should contact the Research Information
Division (telephone 1-801-240-2727 or 1-800-453-3860, extension 2727).
Safety in Church Welfare
Operations
Many Church welfare operations have equipment and machinery that can cause
injury if it is not used properly. Agent stake operating committees and managers
of welfare operations should ensure the safety of the employees and volunteers.
Workers should be instructed regularly in safety practices. The work environment
should be inspected periodically, with health and safety hazards corrected.
Adequate supervision should always be provided to ensure that workers follow
instructions, use tools and equipment properly, and avoid hazardous behavior.
Page 152
Normally those who work at welfare operations should be 16 or older. Those
who operate equipment should be mature, adequately trained, and experienced in
using the equipment. Only adults may operate power equipment.
The operations manager should report accidents to the Welfare Services
Department and the Risk Management Division at Church headquarters.
Sales Agents
Local leaders should not accept the claims of sales agents that the Church or
a Church leader has authorized them to call on local leaders or members to sell
their products.
Satellite and Video
Equipment
Church satellite and video equipment may be used only for noncommercial,
Church-related purposes as authorized by the stake presidency or bishopric. This
equipment may not be used to record television, cable, or satellite programs
that are not sponsored by the Church. Nor may Church satellite equipment be used
to view non-Church programs. Members may not direct the antenna from one
satellite or transponder to another without authorization from Church
headquarters.
Only people who are trained to operate the equipment may do so. Unsupervised
youth and children may not operate it.
All equipment is to be locked securely when not in use. It may not be removed
from the building for home or personal use.
Solicitation of Funds
The established programs of the Church provide financial assistance for
worthy individuals and appropriate causes. Church assistance is administered by
bishops, who are familiar with the circumstances and can prevent duplicate
assistance and abuses. Therefore, members should not solicit additional
financial assistance from Church headquarters or from local leaders or members.
If members receive a request for funds, they could respond by saying that
they have contributed in their own wards to provide funds for assistance
according to established principles of Church welfare.
Symposia and Similar
Gatherings
The Church warns its members against symposia and other similar gatherings
that include presentations that (1) disparage, ridicule, make light of, or are
otherwise inappropriate in their treatment of sacred matters or (2) could injure
the Church, detract from its mission, or jeopardize its members' well-being.
Members should not allow their position or standing in the Church to be used to
promote or imply endorsement of such gatherings.
Taxable Activities
Ward and stake leaders should ensure that local Church activities do not
jeopardize the Church's tax-exempt status. For guidelines, see "Fund-Raising,"
page 139, and "Policies on Using Church Buildings and Other Property" on this
page.
Temple Clothing
Church buildings and other property are to be used for worship, religious
instruction, and other Church-related activities. Church property should not be
used for commercial or political purposes, which would violate laws that permit
its tax exemption. Examples of uses that are not approved are listed below:
Use of Church property should not pose significant risk of harm to
participants or to the property. Nor should it unduly expose the Church to
liability or disturb surrounding neighbors.
More detailed instructions on using Church buildings and other property are
provided by the Physical Facilities Department or the administration office.
Artwork
Artwork in Church buildings should be of high quality and depict subjects
that are appropriate in a house of worship. It also should be properly framed.
Church-approved pictures can be obtained through the Purchasing Division or from
Church distribution centers (see the Meetinghouse Artwork Brochure).
Pictures and other artwork may be placed in appropriate locations in the
meetinghouse. However, they may not be placed in the chapel or near the
baptismal font. Statues, murals, or mosaics are not authorized. This policy does
not apply to works of art that have been on display for many years in the
chapels of existing meetinghouses.
If artwork of poor quality is offered, local leaders should tactfully decline
accepting it for display in meetinghouses.
Decorations
Decorations for Christmas, other holidays, and other similar occasions may be
placed temporarily in the foyer or cultural hall of a meetinghouse, as approved
under the direction of the stake presidency. With the exception of flowers,
decorations may not be placed in the chapel area of the meetinghouse. Nor should
the exterior of the meetinghouse or the grounds be decorated.
Decorations must be modest and inexpensive and must not be a fire hazard.
Hay, straw, palm fronds, other dehydrated materials, and candles may not be
used. If Christmas trees are used, they should be artificial or properly
fireproofed and displayed without electric lights or candles. Local fire and
safety codes and ordinances should be observed.
Dedicating Buildings
All new meetinghouses, as well as major additions that contain a chapel, a
cultural hall, or an area larger than the existing structure, should be
dedicated as soon as possible after the project is completed.
Smaller buildings such as mission homes, institutes, seminaries, and
classroom or office additions to meetinghouses may also be dedicated if local
leaders desire.
Final approval for dedication is given by the Area President in coordination
with the administration office. The Area President works with the stake or
mission president and indicates who is responsible for dedicating the building.
The program for a dedicatory service should be in keeping with the purpose of
the event. It should not be lengthy or include extensive musical presentations.
Sufficient time should be provided for the assigned leader to speak and to
dedicate the building. Following the dedicatory prayer, there should be an
appropriate hymn or musical selection and a short prayer to close the services.
Dedicatory prayers of buildings may be recorded with permission from the
presiding authority.
Emergencies
During an emergency, the stake presidency determines whether or not to hold
regular ward meetings.
In a community-wide emergency or disaster, the stake president may assist
legitimate disaster relief agencies by allowing meetinghouses to be used as
emergency shelters. The Church retains control, and those who use a meetinghouse
under these conditions should maintain Church standards.
Fires and Candles
Open flames and lighted candles may not be used in Church buildings.
Page 154
Flags
The national flag may be flown on the grounds of Church property at any time
as long as it conforms to local custom and convention. The national flag may be
displayed inside Church buildings on special occasions, such as patriotic
programs. Genuine patriotism does not require displaying the national flag
continuously in places of worship.
Groundbreaking Services
After a new building project is approved, local leaders may conduct a
groundbreaking service in preparation for the construction. This service is not
to be held on Sunday.
Meetinghouse Plans
The Church has prepared a variety of standard meetinghouse plans to fit the
circumstances and needs of members throughout the world. When a new meetinghouse
is to be constructed, a suitable standard plan is selected. That plan outlines
the policy for the rooms, features, and equipment that are included in the
meetinghouse.
Monday Nights
Church meetinghouse properties may not be used for overnight lodging,
camping, or slumber parties.
Parking Lots
Use of Church parking lots should comply with the guidelines on pages 153-55.
In addition, Church parking lots should not be used for commuter parking without
permission from the administration office or the Physical Facilities Department
at Church headquarters.
Photographs and Video Recordings in
Chapels
Taking photographs or making video recordings in chapels is not permitted.
Property Rights and
Ownership
All property assigned to or held for the benefit of local units belongs to
the Church, not to the units. Nevertheless, local units have broad autonomy in
using Church-owned property, including buildings, land, and other property,
subject to the ownership and policies of the Church.
Serving Areas
The serving area in Church meetinghouses is not intended for food preparation
or cooking unless it is part of a lesson, demonstration, or other instruction.
When food is to be served in the building or on the grounds, it should be
prepared elsewhere and brought to the meetinghouse, where it may be kept warm or
cold until it is served.
Signs
The name of the Church is to be displayed on all meetinghouses and other
Church buildings in the approved language and logo. It is to be mounted on the
building.
Storage
The only storage allowed in meetinghouses is for maintenance items and other
approved supplies and equipment. Welfare commodities and other such items may
not be stored in meetinghouses.
Materials such as gasoline, propane, matches, and camping gear should be
stored in buildings that are separate from the meetinghouse.
Cars, recreational vehicles, and other personal equipment may not be stored
on Church property.
Using Meetinghouses outside of Stake
Boundaries
All meetinghouses within reasonable distance of a ward must be occupied to
their designed capacity before additional facilities will be provided. When
necessary, stake presidencies, in consultation with the Area Presidency, may
assign wards to use meetinghouses in an adjacent stake. More than one stake may
use a stake center if it is conveniently located.
Medical and Health Policies
Acquired Immune Deficiency Syndrome (AIDS)
Autopsies may be performed if the family of the deceased gives consent and if
the autopsy complies with the law.
Page 155
Cremation
Normally, cremation is not encouraged. However, in some countries the law
requires it. The family of the deceased must decide whether to cremate the body,
taking into account any laws governing burial or cremation. Where possible, the
body of a deceased member who has been endowed should be dressed in temple
clothing when the body is cremated (see "Temple Burial Clothing," page 70). A
funeral service may be held.
Euthanasia
Euthanasia is defined as deliberately putting to death a person who is
suffering from an incurable condition or disease. A person who participates in
euthanasia, including so-called assisted suicide, violates the commandments of
God.
Human Immunodeficiency Virus (HIV) and
Acquired Immune Deficiency Syndrome (AIDS)
Members who are infected with HIV or who have AIDS should be treated with
dignity and compassion. If infection has resulted from transgression of God's
laws, the Church advocates the example of the Lord, who condemned the sin yet
loved the sinner and encouraged repentance. Members should reach out with
kindness and comfort to the afflicted, ministering to their needs and helping
them find solutions to their problems.
Although HIV and AIDS can afflict innocent victims, the principal safeguards
are chastity before marriage, total fidelity in marriage, abstinence from any
homosexual relations, avoidance of illegal drugs, and reverence and care for the
body.
Attendance of people with HIV infection or AIDS at Church meetings does not
pose a serious health problem. Public health authorities affirm that HIV has not
been transmitted through casual contact in homes, schools, churches, and places
of work.
Those who occasionally may need to clean up blood or render first aid should
learn and follow local health department recommendations.
For information about performing ordinances for people who are infected with
HIV or who have AIDS, see page 27. For more detailed instructions, see the March
1993 Special Bulletin.
Hypnosis
The use of hypnosis under competent, professional medical supervision for the
treatment of diseases or mental disorders is a medical question to be determined
by competent medical authorities. Members should not participate in hypnosis for
purposes of demonstration or entertainment.
Medical and Health
Practices
Members should not use medical or health practices that are ethically or
legally questionable. Local leaders should advise members who have health
problems to consult with competent professional practitioners who are licensed
in the countries where they practice. Fast-offering funds may not be used to pay
for unproven medical care without First Presidency approval in each case.
Organ and Tissue Donations and
Transplants
The decision to will or donate one's own body organs or tissue for medical
purposes, or the decision to authorize the transplant of organs or tissue from a
deceased family member, is made by the individual or the deceased member's
family.
The decision to receive a donated organ should be made after receiving
competent medical counsel and confirmation through prayer.
Prolonging Life
When severe illness strikes, members should exercise faith in the Lord and
seek competent medical assistance. However, when dying becomes inevitable, it
should be seen as a blessing and a purposeful part of eternal existence. Members
should not feel obligated to extend mortal life by means that are unreasonable.
These judgments are best made by family members after receiving wise and
competent medical advice and seeking divine guidance through fasting and prayer.
Self-Awareness Groups
Many community resources provide effective help for members who suffer from
social or emotional problems. However, some groups that purport to increase
self-awareness, raise self-esteem, or enhance individual agency advocate
concepts and use methods that can be harmful. Some groups falsely claim Church
endorsement, charge exorbitant fees, and encourage long-term commitments. Some
intermingle worldly concepts with gospel principles in ways that can undermine
spirituality and faith.
These groups tend to promise quick solutions to problems that normally
require time and personal effort to resolve. Although participants may
experience temporary emotional relief or exhilaration, old problems often
return, leading to added disappointment and despair.
Page 156
Church members should not participate in groups that:
Stillborn Children (Children Who Die
before Birth)
Grieving parents whose child dies before birth should be given emotional and
spiritual support. Temple ordinances are not performed for stillborn children.
However, this does not deny the possibility that a stillborn child may be part
of the family in the eternities. Parents are encouraged to trust the Lord to
resolve such cases in the way He knows is best. The family may record the name
of a stillborn child on the family group record followed by the word
stillborn in parentheses. Memorial or graveside services may be held as
determined by the parents.
It is a fact that a child has fife before birth. However, there is no direct
revelation on when the spirit enters the body.
Word of Wisdom
The only official interpretation of "hot drinks" (D&C 89:9) in the Word
of Wisdom is the statement made by early Church leaders that the term "hot
drinks" means tea and coffee.
Members should not use any substance that contains illegal drugs. Nor should
members use harmful or habit-forming substances except under the care of a
competent physician.
Policies on Moral Issues
Abortion
The Lord commanded, "Thou shalt not ... kill, nor do anything like unto it"
(D&C 59:6). The Church opposes elective abortion for personal or social
convenience. Members must not submit to, perform, encourage, pay for, or arrange
for an abortion. The only possible exceptions are when:
The Church has not favored or opposed legislative proposals or public
demonstrations concerning abortion. However, the First Presidency encourages
members, as citizens, to let their voices be heard in appropriate and legal ways
that will evidence their belief in the sacredness of life. (See Ensign, Mar.
1991, 78.)
Church members who submit to, perform, encourage, pay for, or arrange for an
abortion may be subject to Church discipline.
As far as has been revealed, a person may repent and be forgiven for the sin
of abortion.
Abuse and Cruelty
The Church's position is that abuse cannot be tolerated in any form. Those
who abuse or are cruet to their spouses, children, other family members, or
anyone else violate the laws of God and man. Such members are subject to Church
discipline. They should not be given Church callings and may not have a temple
recommend. Even if a person who abused a child sexually or physically receives
Church discipline and is later restored to full fellowship or readmitted by
baptism, leaders should not call the person to any position working with
children or youth unless the First Presidency authorizes removal of the
annotation on the person's membership record.
Page 157
In instances of abuse, the first responsibility of the Church is to help
those who have been abused and to protect those who may be vulnerable to future
abuse. Victims of sexual abuse (including rape) often suffer serious trauma and
feelings of guilt. Victims of the evil acts of others are not guilty of sin.
Church leaders should be sensitive to such victims and give caring attention to
help them overcome the destructive effects of abuse.
Stake presidents and bishops should make every effort to counsel those who
have been involved in abuse. Members also may need professional counseling. When
appropriate, bishops should contact LDS Social Services to identify resources to
provide such counseling in harmony with gospel principles. If the transgressor
is an adult who has committed a sexual transgression against a child, the
behavior may be very deep-seated and the process of repentance and reformation
may be very prolonged.
In the United States and Canada, the Church has established a toll-free Help
Line (telephone 1-801-240-1911 or 1-800-453-3860, extension 1911) to provide
guidance to bishops and stake presidents in cases of abuse. If one of these
leaders becomes aware of physical or sexual abuse involving Church members, or
if he believes that a person may have been abused or is at risk of being abused,
he should call the Help Line. He will be able to consult with social services,
legal, and other specialists who can help answer questions and formulate steps
that should be taken. Outside the United States and Canada, stake presidents and
bishops should call the Area Presidency for guidance. A bishop also should
notify his stake president of instances of abuse.
If confidential information indicates that a member's abusive activities have
violated applicable law, the bishop or stake president should urge the member to
report these activities to the appropriate government authorities. Leaders can
obtain information about local reporting requirements through the Help Line.
Where reporting is required by law, the leader should encourage the member to
secure qualified legal advice.
To avoid implicating the Church in legal matters to which it is not a party,
leaders should avoid testifying in civil or criminal cases or other proceedings
involving abuse. For specific guidelines, see "Legal Matters," page 151.
For additional information, stake presidents and bishops may refer to the
booklet Responding to Abuse: Helps for Ecclesiastical Leaders and the
pamphlets Preventing and Responding to Spouse Abuse and Preventing and
Responding to Child Abuse.
Adoption and Foster Care
Artificial insemination with semen from anyone but the husband is strongly
discouraged. However, this is a personal matter that ultimately must be left to
the judgment of the husband and wife. Responsibility for the decision rests
solely upon them.
Artificial insemination of single sisters is not approved. Single sisters who
deliberately refuse to follow the counsel of their Church leaders in this matter
are subject to Church discipline.
For information about the sealing of children who were conceived by
artificial insemination, see page 75.
Birth Control
It is the privilege of married couples who are able to bear children to
provide mortal bodies for the spirit children of God, whom they are then
responsible to nurture and rear. The decision as to how many children to have
and when to have them is extremely intimate and private and should be left
between the couple and the Lord. Church members should not judge one another in
this matter.
Married couples also should understand that sexual relations within marriage
are divinely approved not only for the purpose of procreation, but also as a
means of expressing love and strengthening emotional and spiritual bonds between
husband and wife.
Chastity and Fidelity
The Lord's law of moral conduct is abstinence from sexual relations outside
of lawful marriage and fidelity within marriage. Sexual relations are proper
only between husband and wife, expressed within the bonds of marriage. Adultery,
fornication, homosexual or lesbian relations, and every other unholy, unnatural,
or impure practice are sinful. Members who violate the Lord's law of moral
conduct or who influence others to do so are subject to Church discipline (see
First Presidency letter, 14 Nov. 1991).
Euthanasia
Homosexual Behavior
Homosexual behavior violates the commandments of God, is contrary to the
purposes of human sexuality, distorts loving relationships, and deprives people
of the blessings that can be found in family life and in the saving ordinances
of the gospel. Those who persist in such behavior or who influence others to do
so are subject to Church discipline. Homosexual behavior can be forgiven through
sincere repentance.
If members have homosexual thoughts or feelings or engage in homosexual
behavior, Church leaders should help them have a clear understanding of faith in
Jesus Christ, the process of repentance, and the purpose of life on earth.
Leaders also should help them accept responsibility for their thoughts and
actions and apply gospel principles in their lives.
In addition to the inspired assistance of Church leaders, members may need
professional counseling. When appropriate, bishops should contact LDS Social
Services to identify resources to provide such counseling in harmony with gospel
principles.
For additional suggestions, stake presidents and bishops may refer to the
booklet Understanding and Helping Those Who Have Homosexual Problems:
Suggestions for Ecclesiastical Leaders. See also "Same-Gender Marriages" on
this page.
In Vitro Fertilization
In vitro fertilization using semen from anyone but the husband or an egg from
anyone but the wife is strongly discouraged. However, this is a personal matter
that ultimately must be left to the judgment of the husband and wife, with
responsibility for the decision resting solely upon them.
For information about the sealing of children who were conceived by in vitro
fertilization, see page 75.
Occult Affiliation
Members should not engage in forms of so-called Satan worship or affiliate in
any way with the occult. "Such activities are among the works of darkness spoken
of in the scriptures. They are designed to destroy one's faith in Christ, and
will jeopardize the salvation of those who knowingly promote this wickedness.
These things should not be pursued as games, be topics in Church meetings, or be
delved into in private, personal conversations" (First Presidency letter, 18
Sept. 1991).
Pornography
The Church opposes pornography in any form. Members should stay away from
pornographic material and oppose its production, dissemination, and use.
Prolonging Life
The Church opposes same-gender marriages and any efforts to legalize such
marriages. Church members are encouraged "to appeal to legislators, judges, and
other government officials to preserve the purposes and sanctity of marriage
between a man and a woman, and to reject all efforts to give legal authorization
or other official approval or support to marriages between persons of the same
gender" (First Presidency letter, 1 Feb. 1994; see also "Homosexual Behavior" on
this page).
Sex Education
Parents have primary responsibility for the sex education of their children.
Teaching this subject honestly and plainly in the home will help young people
avoid serious moral transgressions. To help parents teach this sensitive and
important information, the Church has published A Parent's Guide.
Where schools have undertaken sex education, parents should seek to ensure
that the instructions given to their children are consistent with sound moral
and ethical values.
Sperm Donation
The donation of sperm is strongly discouraged.
Suicide
It is wrong to take a life, even one's own. However, a person who commits
suicide may not be responsible for his or her acts. Only God can judge such a
matter.
Leaders should counsel and compassionately console the family members of a
person who has committed suicide. The family, in consultation with the bishop,
determines the place and nature of a funeral service for a person who has died
under such circumstances. Church facilities may be used.
Page 159
A person who has seriously considered suicide or has attempted suicide should
be counseled by his or her bishop and may be encouraged to seek professional
help. For more information, see Identification and Prevention of Suicidal
Behavior.
Surgical Sterilization (Including
Vasectomy)
The Church strongly discourages surgical sterilization as an elective form of
birth control. It should be considered only if (1) medical conditions seriously
jeopardize life or health or (2) birth defects or serious trauma have rendered a
person mentally incompetent and not responsible for his or her actions. Such
conditions must be determined by competent medical judgment and in accordance
with law. Even then, the persons responsible for this decision should consult
with each other and with their bishop and should receive divine confirmation of
their decision through prayer.
Surrogate Motherhood
Surrogate motherhood is strongly discouraged.
Unwed Parents
Church members who are involved in pregnancy out of wedlock are encouraged to
go to their bishop. By virtue of his priesthood office and calling, he can
counsel with them as they make important decisions that affect their own
well-being and that of the child. He also can help them begin the process of
repentance. Because of the social and emotional issues inherent in such
situations, the bishop should consider referring the unwed parents to LDS Social
Services (where available) regardless of whether they choose to marry place
their child for adoption, or keep the child without getting married.
The First Presidency has stated:
"Children are entitled to birth within the bonds of matrimony, and to be
reared by parents who provide love, support, and all the blessings of the
gospel.
"Every effort should be made in helping those who conceive out of wedlock to
establish an eternal family relationship. When the possibility of a successful
marriage is unlikely, unwed parents should be encouraged to place the child for
adoption, preferably through LDS Social Services....
"Unwed parents who do not marry should not be counseled to keep the infant as
a condition of repentance or out of an obligation to care for one's own.
Generally, unwed parents are not able to provide the stable, nurturing
environment so essential for the baby's well-being.
"When deciding to place the baby for adoption, the best interests of the
child should be the paramount consideration. Placing the infant for adoption
enables unwed parents to do what is best for the child and enhances the prospect
for the blessings of the gospel in the lives of all concerned" (First Presidency
letter, 15 June 1998; see also "Adoption and Foster Care," page 147).
If LDS Social Services agencies are not available, leaders should encourage
the confidential placement of the child for adoption with a temple-worthy couple
through a local licensed agency. LDS Social Services and most other licensed
agencies are designed to protect the interest of the child, screen the adoptive
couple before placement, and provide needed supervision and counseling.
If an unwed parent decides to keep the child, leaders and other members
should treat the parent and child with compassion and concern. Leaders should
encourage the parent to have the child given a name and a blessing (see pages
25-26).
For information about whether young women who have children out of wedlock
should attend Relief Society or Young Women meetings, see pages 207 and 227 in
Book 2.
LDS Social Services has established a toll-free Help Line (1-800-537-2229)
for unwed parents and others to obtain help regarding pregnancies and related
matters. Help Line staff provide sensitive, confidential counseling based on
gospel principles. The Help Line is available in all areas of the United States
and Canada. Members and nonmembers may call the number directly or call the
local LDS Social Services agency. If leaders do not know the number of the local
agency, they may call the Help Line to obtain that information.
Victims of Rape and Sexual
Abuse
See "Abuse and Cruelty," pages 157-58.
Page 160
As of 1 January 1999, the Church Handbook of Instructions
supersedes the following publications, which should be discarded:
Although the information in
Providing in the Lord's Way: A Leader's Guide to Welfare is included in
the Church Handbook of Instructions, it will continue to be published as
a separate document.
When Church
officers who have a copy of Book 1 are released, they should give the
copy promptly to their successor or to their presiding authority.
Aaronic Priesthood Record and Certificate form (35857)
A Guide to Quality Seminary Graduation Exercises (32372)
A Member's Guide to Temple and Family History Work (34697)
Annual Tithing Status Report
A Parent's Guide (31125)
Application to the First Presidency form (35789)
Baptism Record form (35919)
Bishop's Order for Commodities forms (33585 and 31422)
Caring for the Needy videocassette (part of Essentials of Welfare,
53045)
Certificate of Appointment (33120)
Child Blessing Record and Certificate form (35856)
Church Educational System Publications Catalog (item number varies
by year)
Church Name and Logotype Guidelines for Local Units (33654)
Confidential Report on Proposed Temple Ordinance Workers form (34449)
Confirmation Record/Baptism and Confirmation Certificate form (35920)
Directory of General Authorities and Officers
Endowed from on High: Temple Preparation Seminar Teacher's Manual
(35322)
Family Home Evening Resource Book (31106)
For the Strength of Youth (pamphlet 34285; card 34287)
Gospel Principles (31110)
A Guide to Quality Seminary Graduation Exercises (32372)
Identification and Prevention of Suicidal Behavior (32253)
Identification tag for LDS military members (33118)
Information and Suggestions for Patriarchs (31257)
Instructions for Clothing the Dead Who Have Received Their
Endowments (31461)
Instructions for Making Temple Clothing (31460)
LDS identification tag (for members in the military; 33118)
Limited-Use Recommend (32602)
Meetinghouse Artwork Brochure (34826)
Melchizedek Priesthood Record and Certificate form (35858)
Member Progress Report-Stake / District (34903)
Member Progress Report-Ward / Branch (34902)
A Member's Guide to Temple and Family History Work (34697)
Military scripture set (31197)
Missionary Recommendation forms packet (31957)
Missionary Health-Dental Record
Missionary Personal Insurance Information form
Missionary Recommendation form
Missionary Resume' for Couples and Single Women
Missionary Tuberculosis Screening Report form (31966)
Needs and Resources Analysis form (32290)
New Patriarch Recommendation form (31674)
Officers Sustained (Branch in Mission) form (32303)
Officers Sustained (District) form (32301)
Officers Sustained (Stake) form (32300)
Officers Sustained (Ward/ Branch in Stake) form (32302)
A Parent's Guide (31125)
Patriarchal Blessing Recommend (31-017)
Performance Contract form (33811)
Personal Progress book (31491)
Preventing and Responding to Child Abuse (35665)
Preventing and Responding to Spouse Abuse (35869)
Providing in the Lord's Way: A Leader's Guide to Welfare (32296)
Recommendation for New Bishop form (31747)
Recommendation for New Counselor to Stake President form (31746)
Recommendation for Part-Time Church-Service Missionary form (35813)
Recommend for Living Ordinances (32601)
Recommend to Perform an Ordinance form (32595)
Report of Administrative Action form (32427)
Report of Church Disciplinary Action form (33493)
Request for Contact form (32387)
Request for Ordinance Information form (32388)
Request for Supplemental Financial Assistance for Full-time Missionary
form (31964)
Responding to Abuse: Helps for Ecclesiastical Leaders (32248)
Scouting Handbook (United States 35814; Canada 35810)
Special Bulletin (March 1993; 35050)
Stake and District Historical Summary (32299)
Stake/District Audit of Membership Records form (35584)
Stake/District Organization Application form (34203)
Teaching-No Greater Call (33043)
Temple Media Kit (32507)
Temple Recommend (32600)
Temple recommend binder (Recommends to Enter the Temple; 32599)
Tithing and Other Offerings form (31592)
Understanding and Helping Those Who Have Homosexual Problems:
Suggestions for Ecclesiastical Leaders (32250)
Ward/Branch Organization Application form (34202)
General Church Administration 1
Area Administration 1
Regional Administration 1Purpose and Organization of a Stake 3
Stake Presidency 3
Presiding High Priest 3
Teach the Gospel 3
Common Judge 7
Direct the Church Welfare Program and
High Council 9
Stake
Executive Secretary 9
Stake
Clerk 9
Assistant Stake
Clerks 9Purpose and Organization of a Ward 11
Bishopric 11
Presidency of the Aaronic Priesthood
11
Presiding High Priest
11
Common Judge 14
Administer the Church Welfare
Program 14
Ward Executive
Secretary 17
Ward Clerk
17
Assistant Ward Clerks
17Interviews 19
Counseling 21
Keeping Confidences 22
Responding to Abuse 22General Instructions 23
Naming and Blessing Children 25
Baptism 26
Confirmation 29
Sacrament 29
Consecrating Oil 30
Administering to the Sick 30
Conferring the Priesthood and
Ordaining to an Office 31
Instructions for Performing an Ordination 33
Record and Certificate of Ordination
33
Father's Blessings and
Other Blessings of Dedicating Graves 34
Setting Apart Officers and Teachers 34
Dedicating Homes 34
Patriarchal Blessings 34
Chart of Ordinations 36Doctrines of Callings and Releases 37
Determining Whom to Call 37
Extending a Calling 38
Sustaining Members in Church Callings
38
Setting Apart Officers
and Teachers 39
Ordaining
and Setting Apart Bishops 39
Releasing Members from Church Callings 39
Chart of Callings 40Doctrines Relating to Church Meetings
51
General Guidelines
51
Principles of Effective
Church Council and General Meetings 51
Area Meetings 51
Stake Meetings 52
Ward Meetings 54
Funerals 57
Chart of Stake Meetings 60
Chart of Ward Meetings 62
Sunday Meeting Schedules 64Preparing to Receive Temple Ordinances
65
Making Plans to Go to a
Temple 65
Recommends to
Enter a Temple 65
Issuing
Recommends in Special Circumstances 67
Issuing Limited-Use Recommends 68
Temple Clothing and Garments 69
Marriage 70
Temple Marriage 70
Marriage in a Temple for Time Only
71
Civil Marriage 71
Sealing Policies 73
Restoration of Temple Blessings (after
Excommunication or Name Removal) 76
Verifying Ordinances Necessary to Receive the Endowment
77
Temple Ordinance Workers
77Doctrines Pertaining to Missionary Service
79
Preparing Full-Time
Missionaries 79
Age and
Term of Service for Full-Time Members Who Are Not Eligible for Full-Time
Missions 80
Ensuring
Worthiness and Ability to Serve 81
Financing Full-Time Missionary Service 82
Submitting Recommendation Papers for
Full-Time Missionaries 83
After Full-Time Missionaries Are Called 83
Full-Time Missionaries in the Mission
Field 85
Belated
Confessions 86
Release of
Full-Time Missionaries 87
Assignments for Full-Time Missionary Couples and Older
Individuals 88
Church-Service Missionaries 88
Recommending Church-Service
Missionaries 89
Volunteer
Service 89
Stake Mission
89Purposes of Church Discipline 91
Responsibility for Church Discipline
91
Confessions 92
Restitution 93
Investigation 93
Confidentiality 93
Informal Church Discipline 93
Formal Church Discipline 94
Disciplinary Councils 95
When a Disciplinary Council Is
Mandatory 95
When a
Disciplinary Council May Be Necessary 96
When a Disciplinary Council Is Not Necessary 97
Possible Decisions 97
Leaders Who Are to Participate
97
Notice and Scheduling
98
Procedures of the
Council 98
Written Notice
of the Decision 100
Announcement of the Decision 100
Appeals 101
Reports on Disciplinary Councils
101
Membership Records
After Discipline Has Been Imposed 101
Procedures in Exceptional Circumstances 102
Considerations in Church Discipline
103
Fellowshipping
104
Ending Formal
Probation, Disfellowshipment, or Excommunication 104
Restoration of Blessings 106
Retention of Records 107
Documents Required to Complete
Confidential Actions or Applications 108Single Members in the Church 109
Student Stakes and Wards 110
Policies for Young Single Adult,
Single Adult, and Student Units 111Programs of the Church Educational System
113
Administration of the
Church Educational System 113
Worthiness of CES Employees and Volunteers 114
Religious Education 114
Church Universities and Colleges
117
Adult and Continuing
Education 117
Elementary
and Secondary Education (in Some Areas outside the United States)
118Purpose of the Military Relations Program
119
Church Orientation
119
Stake Military
Relations Leadership 119
Ward Military Relations Leadership 119
Organizing Service Member Groups
120
Service Member Group
Leadership 120
Church
Responsibilities of LDS Chaplains 121
Records of Members in Military Service 121
Patriarchal Blessings for Members
Entering the Military 121
Ordaining Servicemen in Isolated Areas 122
Issuing Temple Recommends to Military
Personnel in Isolated Areas 122
Wearing the Garment in the Military 122Purposes of Church Record Keeping 123
Types of Records 123
Stake Record-Keeping Leadership
123
Ward Record-Keeping
Leadership 125
Member
Progress Reporting 126
Membership Records 127
Removing Names from Church Membership Records
130
Historical Records
131
Confidentiality of
Records 131
Records
Management 131General Church Financial Leadership
133
Stake Financial
Leadership 133
Ward
Financial Leadership 133
Contributions by Members 134
Confidentiality of Tithing and Other
Offerings 135
Handling and
Accounting for Funds 136
Fund-Raising 139
Audits 139
Taxes 140Purpose 141
Organization 141
Administration of Stake Physical Facilities 142
Policies on Using Church Buildings
and Other Property 142Creating or Changing Church Units 143
Naming Church Units 145General Authority and Area Authority Seventy
Policies 147
Administrative
Policies 147
Policies on
Using Church Buildings and Other Property 133
Medical and Health Policies 135
Policies on Moral Issues 157
1. He is the presiding high priest,
2. He is a common judge.
3. He directs the Church welfare program and operations.
4. He oversees finances, records, reports, and properties.
These responsibilities are outlined in this section. The stake president
and his counselors should seek the Lord's guidance in fulfilling them.
1. Serve as the presidency of the stake high priests quorum; the stake
president is the quorum president (see page 163 in Book 2).
2. Oversee elders quorums (see page 163 in Book 2).
3. Oversee ordinations to the offices of elder and high priest (see pages
31-33 in this book).
4. Preside over the stake priesthood executive committee and the stake
Melchizedek Priesthood committee (see pages 315-16 in Book 2).
5. Oversee home teaching in the stake (see pages 168-70 in Book
2).
6. Oversee efforts to minister to new and less-active members (see pages
307-10 in Book 2).
Oversee the Aaronic Priesthood and Young Women
1. Preside over the stake Aaronic Priesthood committee and the stake
Aaronic Priesthood-Young Women committee (see page 316 in Book 2).
2. Oversee the stake Young Men and Young Women organizations.
3. Instruct bishoprics in their responsibilities for Aaronic Priesthood
holders and young women.
For more information, see pages 178-79 and 214-15 in Book 2.
See page 9.
Preside over Stake Committees and Councils
See pages 37-49.
Oversee Stake Auxiliaries and Programs
Relief Society (see page 194 in Book 2)
Young Men (see pages 178-79 in Book 2)
Young Women (see pages 214-15 in Book 2)
Primary (see pages 229-30 in Book 2)
Sunday School (see page 241 in Book 2)
The stake president oversees the stake Relief Society. He assigns his
counselors to oversee the other auxiliaries under his direction. He also
assigns a high councilor to be an adviser to each auxiliary presidency (this
is optional for the Relief Society).
Activities committee (see pages 271-76 in Book 2)
Church education (see pages 113-18 in this book)
Church magazines and Church News (see pages 283-84 in Book 2)
Family history (see pages 261-70 in Book 2)
Meetinghouse library (see pages 285-88 in Book 2)
Military relations (see pages 119-22 in this book)
Music (see pages 289-94 in Book 2)
Physical facilities (see pages 141-42 in this book)
Scouting (where authorized; see the Scouting Handbook)
Single members (see pages 109-12 in this book)
Teacher improvement (see pages 305-6 in Book 2)
Welfare (see pages 255-60 in Book 2)
Preside over Stake Meetings
See page 151.
Common judge
See pages 315-16 in Book 2.
Organize the Stake Bishops' Welfare Council
See page 54.
Participate in the Regional Welfare Committee
See pages 51-52.
Be the Agent Stake President for Welfare Operations
See pages 123-42.
High Council
1. Represent the stake presidency in high priests groups, elders quorums,
wards, and branches. Serve as advisers to stake auxiliary presidencies and the
stake mission presidency. Help oversee temple and family history work and the
Church programs listed on page 5.
2. Serve on the stake priesthood executive committee, stake council, and
stake welfare committee. Serve on the stake Melchizedek Priesthood committee
or stake Aaronic Priesthood committee as assigned.
3. Participate in stake disciplinary councils.
These responsibilities are explained in detail on pages 163-64 in Book
2.
1. He is president of the Aaronic Priesthood.
2. He is the presiding high priest.
3. He is a common judge.
4. He administers the Church welfare program.
5. He oversees finances, records, and the use and security of the
meetinghouse.
These responsibilities are outlined in this section. The bishop and his
counselors should seek the Lord's guidance in fulfilling them.
See pages 37-49.
Oversee the Performance of Ordinances and Blessings
Relief Society (see page 196 in Book 2)
Young Men (see pages 180-81 in Book 2)
Young Women (see pages 216-17 in Book 2)
Primary (see pages 230-31 in Book 2)
Sunday School (see pages 241-42 in Book 2)
The bishop oversees the ward Relief Society. He assigns his counselors to
oversee the other auxiliaries under his direction.
Activities committee (see pages 271-76 in Book 2)
Church education (see pages 113-18 in this book)
Church magazines and Church News (see pages 283-84 in Book 2)
Family history (see pages 261-70 in Book 2)
Meetinghouse library (see pages 285-88 in Book 2)
Military relations (see pages 119-22 in this book)
Music (see pages 289-94 in Book 2)
Physical facilities (see pages 141-42 in this book)
Scouting (where authorized; see the Scouting Handbook)
Single members (see pages 109-12 in this book)
Teacher improvement (see pages 305-6 in Book 2)
Preside over Ward Meetings
1. Help members become self-reliant and stand independent of all welfare
assistance, regardless of its source.
2. Help members become stronger spiritually and learn to provide for
others.
3. Build integrity, self-respect, dignity, and soundness of character in
each person who receives help.
1. Fast offerings. Fast offerings are a primary resource of the
Lord's storehouse. The bishop uses fast offerings to provide necessities to
needy members. With these funds the bishop may provide food, clothing,
shelter, medical assistance, or other life-sustaining aid.
It is preferred that the bishop give members commodities rather than cash.
If necessary, he may buy the goods with fast offerings. Members then can use
their own cash to pay their obligations. If members do not have cash to pay
all of their immediate and essential obligations, the bishop normally makes
payments directly to the provider of the goods or services.
In some circumstances the bishop may give cash directly to reliable,
faithful members who are being assisted. They can use the cash to pay their
obligations or make necessary purchases.
The bishop may not loan fast offerings to members, and members are not
required to repay welfare assistance that they receive from the Church. When
members are again in a position to do so, they should be encouraged to
contribute generously to the fast-offering fund.
The bishop may not use fast offerings to pay off members' consumer debt or
obligations incurred in business failures or speculative ventures.
For information about the law of the fast, see page 16. For information
about gathering and accounting for fast offerings, see pages 134-35.
2. Other ward resources. In caring for the needy, the bishop also
directs the use of ward resources other than fast offerings, including the
time, talents, skills, compassion, and consecrated materials of ward members.
He does this by directing the efforts of the ward welfare committee; by
counseling, as appropriate, with quorum and Relief Society leaders; by asking
families, home teachers, and visiting teachers to serve the needy in specific
ways; and by using resources made available by the stake welfare committee.
3. Other Church welfare resources. in some parts of the world, the
Church has established welfare operations. These include Church employment
offices, Deseret Industries stores, storehouses, canneries, grain storage
facilities, and a variety of commodity production projects. The Church also
contracts with LDS Social Services to provide counseling, foster care,
assistance to unwed parents, and adoption services to members.
Where these welfare operations and contracted services exist, they provide
resources that bishops can use to help the poor and needy. If a bishop needs
information about such resources in his area, he should contact the chairman
of the stake bishops' welfare council or his stake president.
Give Temporary Help. Church assistance is normally given to meet
temporary needs as members strive to become self-reliant. It is intended to
help people help themselves and develop independence, not dependence. Even the
disabled, aged, and others who may require long-term assistance should be
given opportunities to do all they can to help themselves.
Fast-Offering Expenditures That Exceed Contributions. See page 7
Medical Expenses That Exceed $1,000. See page 7.
Welfare Assistance for Bishops and Stake Presidents or Members of Their
Immediate Families. See page 7
Preside over the Ward Welfare committee
See page 318 in Book 2.
Participate in the Stake Bishops' Welfare Council
See page 54.
Serve on the Stake Welfare Committee
See pages 123-42.
Ward Executive Secretary
1. For temple recommends (see pages 63-68).
2. For callings and releases as full-time missionaries (see pages 81,
87).
3. For callings to serve as counselors in the stake presidency, as
patriarchs, and as bishops, when authorized (see pages 37-38).
4. For callings to serve as stake mission president, elders quorum
presidents, and stake auxiliary presidents.
The stake president also holds a monthly priesthood interview with each
bishop. He holds at least a semiannual priesthood interview with each
patriarch (see page 6).
1. For temple recommends (see pages 65-68).
2. For ordination to the offices of elder or high priest (see pages
31-32).
3. For callings to serve in Church positions (see pages 37-49).
4. For an endorsement to enroll at a Church university or college (see
page 117).
Members of the stake presidency also hold regular priesthood interviews
with each elders quorum president and high priests group leader in the stake.
1. For temple recommends (see pages 65-68).
2. For callings as full-time missionaries (see page 81).
3. For ordination to the offices of elder or high priest when authorized
by the stake presidency (see pages 31-32).
4. For annual tithing settlement (see page 134).
5. For callings to serve as ward auxiliary presidents.
6. For baptism of eight-year-old children who are members of record (see
page 26).
7. For 12-year-old children as they advance from Primary. (At the same
time he interviews the boys to determine whether they are worthy and prepared
to receive the Aaronic Priesthood. He interviews the girls in preparation for
entering the Young Women program.)
8. For ordination to the offices of deacon, teacher, and priest.
9. For callings to serve as deacons or teachers quorum presidents and as
his assistants in the priests quorum.
10. Annual interviews of all youth and semiannual interviews of priests
and 16- and 17-year-old young women (see "Guidelines for Youth Interviews" on
this page).
11. For an endorsement to enroll or continue attendance at a Church
university or college (see page 117).
12. For patriarchal blessings (see pages 34-35).
At least quarterly the bishop also holds priesthood interviews with the
elders quorum president and high priests group leader.
1. For temple recommends (see pages 65-68).
2. For callings to serve in the ward, including counselors and secretaries
in Aaronic Priesthood quorums and presidents, counselors, and secretaries of
Young Women classes (see pages 37-49).
3. For youth (see "Guidelines for Youth Interviews" on this page).
4. For young single adults, single adults, and Students (usually annually,
however, acting with inspiration and wisdom, the bishopric may adjust the
frequency of these interviews).
3. For seminary or institute graduation.
6. For brethren who desire to act as voice in performing an ordinance in
another ward but do not have a temple recommend. (If the person is worthy, the
bishopric member fills out and signs a Recommend to Perform an Ordinance
form.)
7. For members entering military service (see page 119).
Guidelines for Youth
Interviews
1. Praying regularly in private and with the family, studying the
scriptures, honoring parents, and paying a full tithing.
2. Being modest in dress and action, refraining from any kind of sexual
activity, and refraining from reading, listening to, or viewing pornographic
material.
3. Obeying the Word of Wisdom and refraining from using illegal drugs and
misusing other substances.
4. Refraining from using the name of the Lord in vain and from using
vulgar expressions and other degrading language.
5. Attending priesthood and sacrament meetings,
participating in other Church meetings and activities and fulfilling
assignments given by the priesthood quorum or Young Women class presidency
1. It should be performed in the name of Jesus Christ.
2. It should be performed by the authority of the priesthood.
3. It should be performed with any necessary procedures, such as using
specified words or using consecrated oil.
4. It should be authorized by the presiding authority who holds the proper
keys (normally the bishop or stake president), if necessary according to the
instructions in this section.
A priesthood leader who oversees an ordinance or blessing ensures that the
person who performs it has the necessary priesthood authority, is worthy, and
knows and follows the proper procedures. Leaders also seek to make the
ordinance or blessing a reverent and spiritual experience.
1. Have been 10 years of age or older when the ordinance was performed.
2. Have seen and heard the ordinance.
3. Be Church members of record at the time they give their testimony.
4. Give their testimony in writing, stating either (a) the complete
date the ordinance was performed or (b) the year it was performed and
the person who performed it.
5. Sign their written testimony in the presence of a member of a bishopric
or a higher Church authority.
1. Addresses Heavenly Father.
2. States that the blessing is performed by the authority of the
Melchizedek Priesthood.
3. Gives the child a name.
4. Gives a priesthood blessing as the Spirit directs.
5. Closes in the name of Jesus Christ.
Record and Certificate of
Blessing
1. Has submitted to, performed, encouraged, paid for, or arranged for an
abortion.
2. Is cohabiting out of wedlock.
3. Has been convicted of a serious crime (baptism of a person who has
committed murder requires the approval of the First Presidency, as explained
on page 27).
4. Has committed a homosexual transgression.
5. Is considering or has undergone an elective transsexual operation (see
page 27).
In these instances, the mission president conducts a searching interview
and issues a Baptism Record form if he determines that the person has repented
and is worthy. If necessary, the mission president may authorize one of his
counselors, a member of the stake presidency, or the bishop to conduct this
interview unless the candidate is cohabiting out of wedlock. A separate
authorization from the mission president is required for each interview.
1. Stands in the water with the person to be baptized.
2. (For convenience and safety) holds the person's right wrist with his
left hand; the person being baptized holds the priesthood holder's left wrist
with his or her left hand.
3. Raises his right arm to the square.
4. States the person's full name and says, "Having been commissioned of
Jesus Christ, I baptize you in the name of the Father, and of the Son, and of
the Holy Ghost. Amen" (D&C 20:73).
5. Has the person hold his or her nose with the right hand (for
convenience); then the priesthood holder places his right hand high on the
person's back and immerses the person completely, including the person's
clothing.
6. Helps the person come up out of the water.
Record of Baptism
1. States the person's full name.
2. States that the ordinance is performed by the authority of the
Melchizedek Priesthood.
3. Confirms the person a member of The Church of Jesus Christ of
Latter-day Saints.
4. Bestows the gift of the Holy Ghost by saying, "Receive the Holy
Ghost."
5. Gives a priesthood blessing as the Spirit directs.
6. Closes in the name of Jesus Christ.
Welcoming New Members
1. Holds an open container of olive oil.
2. Addresses Heavenly Father.
3. States that he is acting by the authority of the Melchizedek
Priesthood.
4. consecrates the oil (not the container) and sets it apart for anointing
and blessing the sick and afflicted.
5. Closes in the name of Jesus Christ.
Members should not take consecrated oil internally or apply it on
afflicted parts of the body
1. Puts a small amount of consecrated oil on the person's head.
2. Places his hands lightly on the person's head and calls the person by
his or her full name.
3. States that he is acting by the authority of the Melchizedek
Priesthood.
4. States that he is anointing with consecrated oil.
5. Closes in the name of Jesus Christ.
Sealing the Anointing
1. Calls the person by his or her full name.
2. States that he is acting by the authority of the Melchizedek
Priesthood.
3. Seals the anointing.
4. Gives a priesthood blessing as the Spirit directs.
5. Closes in the name of Jesus Christ.
Conferring the Priesthood and
Ordaining to an Office
1. The stake president (or someone under his direction) may ordain or
authorize a worthy Melchizedek Priesthood holder to ordain the person to the
office of elder. Only Melchizedek Priesthood holders may stand in the
circle.
2. The stake president (or someone under his direction) may ordain or
authorize a worthy high priest to ordain the person to the office of high
priest. Only high priests may stand in the circle.
3. The bishop (or a counselor under his direction) may ordain or authorize
a worthy priest or Melchizedek Priesthood holder to ordain the person to the
office of deacon, teacher, or priest. Only priests and Melchizedek Priesthood
holders may stand in the circle.
To perform a priesthood ordination, one or more authorized priesthood
holders place their hands lightly on the person's head. Then the priesthood
holder who performs the ordination:
1. Calls the person by his full name.
2. States the authority by which the ordination is performed (Aaronic or
Melchizedek Priesthood).
3. Confers the Aaronic or Melchizedek Priesthood, unless it has already
been conferred.
4. Ordains the person to an office in the Aaronic or Melchizedek
Priesthood and bestows the rights, powers, and authority of that office.
5. Gives a priesthood blessing as the Spirit directs.
6. Closes in the name of Jesus Christ.
Record and Certificate of
Ordination
1. Calls the person by his or her full name.
2. States that the blessing is performed by the authority of the
Melchizedek Priesthood.
3. Blesses the person as the Spirit directs.
4. Closes in the name of Jesus Christ.
Dedicating Graves
1. Addresses Heavenly Father.
2. States that he is acting by the authority of the Melchizedek
Priesthood.
3. Dedicates and consecrates the burial plot as the resting place for the
body of the deceased.
4. (Where appropriate) prays that the place will be hallowed and protected
until the Resurrection.
5. Asks the Lord to comfort the family and expresses thoughts as the
Spirit directs.
6. Closes in the name of Jesus Christ.
If the family prefers, a graveside prayer rather than a dedicatory prayer
may be offered, preferably by a Melchizedek Priesthood holder.
1. A patriarch may give patriarchal blessings to his own lineal
descendants (children, grandchildren, and great-grandchildren) wherever they
live. The member must have a recommend signed by the bishop. If the patriarch
lives in a different stake than the person receiving blessing, recommend must
also be signed by a member of the stake presidency.
2. A member in a stake or mission that does not have a patriarch or where
the patriarch is unable to give blessings may go to a patriarch in a nearby
stake. The member's recommend must be signed by the bishop and a member of the
stake presidency.
3. A member who speaks a language that is different from the language of
the stake patriarch may go to a patriarch in a nearby stake to receive a
blessing in his or her own language. The member must have a recommend signed
by the bishop and a member of the stake presidency.
Blessings for Members Entering the
Military
Recommended By: Stake
presidency
Approved By: Quorum of
the Twelve
Sustained By: Members in
stake conference or stake general priesthood meeting
Interviewed and Ordained
By: A member of the First Presidency or Twelve, or the stake
president with written approval from the Quorum of the Twelve
Office: High priest
Recommended By: Bishop
and stake presidency
Approved By: Stake
presidency and high council
Sustained By: Members in
stake conference or stake general priesthood meeting
Interviewed and Ordained
By: Interviewed by the bishop and by the stake president or an
assigned counselor; ordained under the direction of the stake
president
Office: Elder
Recommended By:
Bishop
Approved By: Stake
presidency and high council
Sustained By: Members in
stake conference or stake general priesthood meeting
Interviewed and Ordained
By: Interviewed by the bishop and by the stake president or an
assigned counselor; ordained under the direction of the stake
president
Office: Bishop
Recommended By: Stake
presidency
Approved By: First
Presidency and Quorum of the Twelve
Sustained By: Ward
members
Interviewed and Ordained
By: A General Authority or Area Authority Seventy, or the stake
president with written approval from the First Presidency
Office: Priest, teacher, or deacon
Recommended By:
Bishop
Approved By:
Bishopric
Sustained By: Ward
members
Interviewed and Ordained
By: Interviewed by the bishop; ordained under the direction of
the bishop
Office
Recommended By
Approved By
Sustained By
Interviewed and Ordained By
High priest
Stake presidency
Quorum of the Twelve
Members in stake conference or stake general
priesthood meeting
A member of the First Presidency or Twelve, or
the stake president with written approval from the Quorum of the Twelve
Patriarch
Bishop and stake presidency
Stake presidency and high council
Members in stake conference or stake general
priesthood meeting
Interviewed by the bishop and by the stake
president or an assigned counselor; ordained under the direction of the
stake president
Elder
Bishop
Stake presidency and high council
Members in stake conference or stake general
priesthood meeting
Interviewed by the bishop and by the stake
president or an assigned counselor; ordained under the direction of the
stake president
Bishop
Stake presidency
First Presidency and Quorum of the Twelve
Ward members
A General Authority or Area Authority Seventy,
or the stake president with written approval from the First Presidency
Priest, teacher, or deacon
Bishop
Bishopric
Ward members
Interviewed by the bishop; ordained under the
direction of the bishop 1. A General Authority or Area Authority Seventy presents the names of a
new stake president and his counselors to stake members. A stake president may
present his counselors' names when the First Presidency authorizes him to do
so.
2. A member of the stake presidency or a priesthood officer under their
direction presents names to stake members for changes in other stake
callings.
3. A member of the stake presidency presents the names of a new bishop and
his counselors to ward members. A member of the stake presidency or a
priesthood officer under their direction presents names to ward members for
changes in the ward executive secretary, ward clerk, assistant ward clerks,
and stake missionaries who belong to the ward (including the ward mission
leader).
4. A member of the stake presidency or a priesthood officer under their
direction presents names to elders quorum or high priests group members for
changes in their leadership.
5. A member of the bishopric presents names to ward members for changes in
ward organizations.
6. A member of the bishopric presents names to Aaronic Priesthood quorum
members for changes in quorum leadership and to Young Women class members for
changes in class presidencies.
7. A member of the elders quorum presidency or high priests group
leadership presents names to quorum or group members for changes in
secretaries, instructors, and committee chairmen.
When presenting a person for a sustaining vote, an authorized priesthood
officer asks him or her to stand. The officer may say:
1. Calls the person by his or her full name.
2. States that he is acting by the authority of the Melchizedek
Priesthood.
3. Sets the person apart to the appropriate office in a stake, ward,
quorum, high priests group, or class.
4. Confers keys on those who are entitled to receive them. (In stakes and
wards, only stake presidents, bishops, and quorum presidents receive keys of
presidency when they are set apart. The word keys should not be used when
setting apart counselors, high councilors, high priests group leaders,
presidents of auxiliary organizations, the bishop's priests quorum assistants,
or teachers in an organization.)
5. Gives a priesthood blessing as the Spirit directs.
6. Closes in the name of Jesus Christ.
Ordaining and Setting Apart
Bishops
1. Ordains the man a bishop (unless he was previously ordained).
2. Sets him apart to preside over the ward and to be the president of the
Aaronic Priesthood and the priests quorum, emphasizing his responsibilities
for the Aaronic Priesthood and for young women in the ward.
3. Confers on him all the keys, rights, powers, and authority of the
office of bishop, referring specifically to the bishop's duties as a common
judge in Israel and as the presiding high priest in the ward.
4. Adds words of blessing as the Spirit directs.
Releasing Members from Church
Callings
1. A meeting of the General Authority or Area Authority Seventy (if
assigned), stake presidency, stake executive secretary, and stake clerk.
2. A priesthood leadership meeting, including the General Authority or
Area Authority Seventy (if assigned); stake presidency; high council; stake
executive secretary; stake clerk (and assistant clerks as needed); stake
mission presidency; stake Young Men presidency (and secretary as needed);
bishoprics; ward executive secretaries; ward clerks (and assistant clerks as
needed); high priests group leaders, assistants, and secretaries; elders
quorum presidencies and secretaries; ward mission leaders; and ward Young Men
presidencies (and secretaries and assistant advisers as needed).
3. A combined stake and ward council leadership training meeting. This
meeting normally is held on Saturday evening. Depending on local
circumstances, it may be held on Sunday if approved by the presiding
authority.
All members of stake and ward councils should attend this meeting.
Assistants in high priests groups, counselors in elders quorum presidencies,
and counselors in stake and ward auxiliary presidencies may also be invited to
attend.
This is a leadership training meeting, not a council meeting. Instruction
is under the direction of the presiding authority. When a General Authority
or
Area Authority Seventy will preside, the stake president normally may
suggest topics to him. When the stake president will preside, he and his
counselors select topics.
4. A general session held on Sunday for all members and interested
nonmembers. Temple presidents, stake patriarchs, and full-time mission
presidents or their representatives who attend should sit on the stand. More
than one Sunday general session may be held if facilities are not adequate to
seat everyone in the same session. Primary children attend this session with
their families, not in a separate meeting.
Page 52
1. Presenting to be sustained the names of brethren who have been
recommended for ordination to the offices of elder and high priest (see page
31).
2. Presenting to be sustained the names of newly called stake officers
(see the Chart of Callings, pages 40-42, for guidelines about who is to be
presented for this vote).
Stake Priesthood Leadership
Meeting
See page 315 in Book 2.
Stake High Priests Quorum
Meeting
See page 167 in Book 2.
Stake Presidency Meeting
See page 315 in Book 2.
Stake Council Meeting
See page 315 in Book 2.
Stake Welfare Committee
Meeting
See pages 315-16 in Book 2.
Stake Melchizedek Priesthood
Committee Meeting
See page 316 in Book 2.
Stake Aaronic Priesthood Committee
Meeting
See page 316 in Book 2.
Stake Aaronic Priesthood-Young
Women Committee Meeting
See page 316 in Book 2.
Page 53
See page 316 in Book 2.
Stake Public Affairs Council
Meeting
See page 317 in Book 2.
Ward Meetings
1. Sacrament meeting (for all members and interested nonmembers)
2. Priesthood meeting (for all priesthood holders, prospective elders, and
unordained young men of Aaronic Priesthood age; see page 56)
3. Relief Society (for all women ages 18 and older and for younger women
who are married)
4. Young Women (for young women ages 12 through 17)
5. Primary (for children ages 3 through 11; also for children ages 18
months through 2 years if a nursery is organized and parents want their
children to attend)
6. Sunday School (for those ages 12 and older)
Sacrament Meeting
1. Prelude music
2. Greeting and welcome
3. Acknowledgment of presiding authorities or visiting high councilors who
are attending
4. Announcements (if possible, most announcements should be printed so
they do not take time in sacrament meeting; the bishopric may give essential
announcements briefly before the opening hymn)
5. Opening hymn and prayer
6. Ward business, such as:
a. Sustaining and releasing ward officers and teachers (see pages
38-39)
b. Recognizing children who advance from Primary (see page 231 in Book
2)
c. Presenting names of brethren to receive or advance in the Aaronic
Priesthood (see page 32)
d. Presenting the Duty to God Recognition and the Young Womanhood
Recognition (see pages 190 and 227 in Book 2)
e. Presenting names of new ward members (see page 127)
7. Naming and blessing children (fast and testimony meeting) and
performing confirmations
8. Sacrament hymn and administration of the sacrament
9. Gospel messages, congregational singing, and special musical
selections
10. Closing hymn and prayer
11. Postlude music
The bishopric ensures that sacrament meetings begin and end on time and
are not overprogrammed. The bishopric and the speakers should be in their
seats at least five minutes before the meeting begins.
See pages 183-84 in Book 2.
Relief Society Meetings
See pages 200-202 in Book 2.
Young Women Meetings
See pages 219-21 in Book 2.
Primary Meetings
See pages 233-35 in Book 2.
Sunday School Meetings
See page 243 in Book 2.
Page 56
See page 317 in Book 2.
Ward Council Meeting
See pages 317-18 in Book 2.
Ward Welfare Committee
Meeting
See page 318 in Book 2.
Ward Aaronic Priesthood Committee
Meeting
See page 318 in Book 2.
Bishopric Youth Committee
Meeting
See pages 318-19 in Book 2.
Ward Committee for Single Members
Meeting
See page 319 in Book 2.
Teacher Improvement
Meeting
See page 319 in Book 2.
Funerals
See page 70.
Preparation of the
Meetinghouse
1. Temple Recommend for members receiving their own endowment and
for previously endowed members. This recommend authorizes a member to
participate in all temple ordinances.
2. Recommend for Living Ordinances for members receiving their own
endowment, those being sealed to a spouse, and those being married in a temple
for time only. This recommend may be used only with a valid temple
recommend.
3. Limited-Use Recommend for unendowed members (see page 68).
Children under eight who are to be sealed to their parents do not need
recommends. However, the family needs to present a family group record showing
the relationship of the child to the family.
1. For members ages 12 and older to be baptized and confirmed for the
dead.
2. For single members ages 8 through 20 to be sealed to their parents.
3. For single members ages 8 through 20 to observe sealings of their
living brothers and sisters to their parents.
The same standards of worthiness apply to those who receive limited-use
recommends as to those who receive other recommends. Male members ages 12 and
older must hold the priesthood. It is not necessary to have been a member for
one year to receive a limited-use recommend.
1. The woman is already sealed to a previous husband who is deceased or
from whom she is divorced.
2. Temple marriages are legal marriages in the country where the temple is
located.
3. Both the man and the woman are endowed, have current temple recommends,
and have a marriage license that is valid where the temple is located.
Bishops encourage such worthy couples to marry in a temple. In some
circumstances, these couples may later be sealed in a temple (see page 74).
1. The President of the Church authorizes the sealing as part of his
action on an application for cancellation of sealing or sealing clearance,
or
2. The restriction against such a sealing is thereafter lifted by the
President of the Church. A couple who desire the lifting of the restriction so
they can be sealed may seek an interview with their bishop and stake
president. If these leaders feel to recommend removal of the restriction, they
may write separate or joint letters to the First Presidency, summarizing their
recommendations and commenting on the applicants' temple worthiness and the
stability of their marriage for at least five years. The couple should also
write a letter of request to the First Presidency. The stake president should
submit all of these letters to the First Presidency.
Page 73
1. The temple in which the couple will be sealed is in a country that
requires a civil marriage and does not recognize a marriage in the temple.
2. The couple live in a country where there is not a temple and the laws
of the country do not recognize a marriage performed outside the country
3. An unchaperoned couple's travel to a temple will require one or more
overnight stops because of distance.
4. The couple could not be married in a temple because one or both had not
been a member of the Church for one year at the time of their civil marriage.
They may be endowed and sealed any time after both have been members for at
least one year.
5. The couple were married in a civil ceremony while awaiting the
processing of an application that had already been submitted to the First
Presidency for (a) the cancellation of the wife's previous sealing or
(b) the husband's sealing clearance. The couple may be sealed any time
after they receive notification from the First Presidency that the
cancellation or clearance was granted. They must present the letter(s) at the
temple in which they will be sealed.
In the first three cases, worthy couples should receive their endowment
and be sealed as soon as possible after their civil marriage.
1. The child marries.
2. The child reaches the age of 21.
3. The child's other natural parent is deceased.
4. The other natural parent has given signed consent for the sealing.
5. The rights of the natural father or mother have been terminated by
legal process, such as an adoption proceeding.
Children Conceived by Artificial Insemination or In Vitro Fertilization
1. Be endowed, strictly comply with temple covenants, and qualify to hold
a temple recommend.
2. Be experienced in living gospel principles.
3. Be mature in their knowledge of the restored gospel.
4. Have been a member of the Church for at least one year.
5. Have not been subjected to formal Church discipline or received a
restoration of blessings within the past five years.
6. Be in good health and able to endure the rigors of temple service.
7. Be emotionally stable.
8. Be respected in the community.
9. Be married, if a male over 30 years old (widowers excepted).
10. Not have been divorced, after baptism, within the past five years.
Restricted Service Ordinance
Workers
1. Those who are not worthy as outlined under "Worthiness" on page 81.
2. Those who would have to leave dependent children in the care of someone
else.
3. Young couples who are capable of bearing children.
4. Those who have been members of the Church for less than one year.
5. Those who are in debt and have not made definite arrangements to meet
their obligations.
6. Those who are on legal probation, parole, or other unresolved legal
status.
7. Those who have serious unresolved marital problems.
8. Those who are HIV positive.
In addition, members in the situations described below are not normally
recommended to serve full-time missions. However, if the bishop and stake
president discern unusual circumstances that they feel warrant an exception,
the stake president sends a recommendation to the Missionary Department for
the consideration of the First Presidency:
1. Brethren ages 19 through 25 and sisters ages 21 through 39 who have
been divorced.
2. Sisters who have submitted to an abortion, or brethren or sisters who
have performed, encouraged, paid for, or arranged for an abortion. This policy
does not apply to persons who were involved in an abortion before they were
baptized or for one of the reasons outlined on page 157
3. Brethren who have fathered or sisters who have given birth to a child
out of wedlock, regardless of whether they have any current legal or financial
responsibility for the child.
4. Members who are not physically, mentally, or emotionally able to
withstand the rigors of full time missionary service (see "Physical, Mental,
and Emotional Disabilities" on this page).
Page 80
See pages 66-67
Setting Apart
Missionaries
1. Couples.
2. Single women ages 40 and older.
Much of this section also applies to single men ages 26 and older,
although they are not called to leave home or serve in full-time proselyting
assignments.
1. Leadership and sharing the gospel
2. Church Educational System
3. Family history
4. Finance and records
5. Humanitarian services
6. Mission offices
7. Physical facilities
8. Public affairs
9. Temples
10. Visitors' centers
11. Welfare
To the extent possible, these missionaries should participate in sharing
the gospel. They also may help train leaders, work with less-active members,
and fellowship new members. In missions where qualified leadership is not
available, couples may serve temporarily as officers in districts and
branches. The husband may serve as a counselor to the mission president.
See pages 245-54 in Book 2.
Page 89
1. Members who have committed serious transgressions,
especially violations of temple covenants (see "Considerations in Church
Discipline," pages 103-4).
2. Members who have been disfellowshipped and have not
repented and for whom excommunication seems to offer the best hope for
reformation.
3. Members whose conduct makes them a serious threat to
others and whose Church membership facilitates their access to
victims.
4. Church leaders or prominent members whose transgressions
significantly impair the good name or moral influence of the Church in the
community that is aware of the transgression.
Excommunication is mandatory for murder and almost always
required for incest.
1. Repeatedly act in clear, open, and deliberate public
opposition to the Church or its leaders.
Page 95
2. Persist in teaching as Church doctrine information that is
not Church doctrine after they have been corrected by their bishops or higher
authority
3. Continue to follow the teachings of apostate sects (such
as those that advocate plural marriage) after being corrected by their bishop
or higher authority.
In such cases, excommunication may be necessary if repentance
is not evident after counseling and encouragement.
1. No action. A disciplinary council can reach this decision
even if a transgression has been committed As part of this decision, the
member may be given cautionary counsel or referred to his bishop for an
interview that might lead to informal discipline.
2. Formal probation (see page 94).
3. Disfellowshipment (see pages 94-95).
4. Excommunication (see page 95).
If discipline is imposed, the presiding officer interviews
the person regularly. The officer counsels him in love, helps him repent, and
encourages him to live so he may again enjoy the full blessings of Church
membership.
1. That "the [stake presidency or bishopric] is considering
formal disciplinary action in your behalf, including the possibility of
disfellowshipment or excommunication, because you are reported to have [set
forth the charge in general terms, such as 'been in apostasy' or 'participated
in conduct unbecoming a member of the Church,' but do not give any details or
evidence]."
2. That "you are invited to attend this disciplinary council
to give your response and, if you wish, to provide witnesses and other
evidence in your behalf."
3. That "the disciplinary council will be held on [date and
time] at [place]."
Two Melchizedek Priesthood holders deliver the notice to the
member personally and privately with courtesy and dignity. The members who
deliver the notice must give the clerk of the disciplinary council a signed
statement certifying that the member was notified and describing how he was
notified.
See page 105.
Procedures of the Council
See pages 104-6.
High Council Participation
See page 100.
Announcement of the Decision
See page 129.
Procedures in Exceptional Circumstances
1. If a bishop presided over the disciplinary council that
administered the discipline, the person's current bishop normally presides
over another council to consider changing the person's status.
2. If a stake president presided over the disciplinary
council, a stake president normally presides over another council to consider
changing the person's status.
A bishop needs the approval of the stake president to convene
a disciplinary council to consider changing a person's status. In a mission, a
branch or district president needs the approval of the mission president to
convene such a disciplinary council.
1. Murder (as defined on page 95).
2. Incest (as defined on page 95).
3. Sexual offense against or serious physical abuse of a
child by an adult.
4. Apostasy (as defined on pages 95--96).
5. Committing a serious transgression while holding a
prominent Church position (as defined on page 96).
6. An elective transsexual operation.
7. Embezzlement of Church funds or property.
In these circumstances, the disciplinary council is conducted
as stated previously. No preauthorization from the First Presidency is
required. If the disciplinary council recommends a change in status, the
presiding officer may notify the person of this recommendation. He should
explain that the person's status cannot be changed until the First Presidency
gives written approval of the recommendation.
See page 67.
Membership Records After Discipline Has Ended
See pages 76-77.
Retention of Records
Action or Application
Report of Administrative Action form
Administrative action (name removal)
Letter from the person requesting name removal
Administrative action (name removal)
Copy of the letter from the bishop informing the person of
Administrative action (name removal)
Copy(ies) of the membership record
Administrative action (name removal)
Report of Church Disciplinary Action form
Formal probation (in cases of threatening conduct)
Disfellowshipment
Excommunication
Copy of the letter notifying the person of the disciplinary council
Formal probation (in cases of threatening conduct)
Disfellowshipment
Excommunication
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Certification of delivery of the letter notifying the person of the
disciplinary council
Formal probation (in cases of threatening conduct)
Disfellowshipment
Excommunication
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Copy of the letter to the person stating the decision of the council
Formal probation (in cases of threatening conduct)
Disfellowshipment
Excommunication
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Baptism Record form and Confirmation Record/Baptism and Confirmation
Certificate form
Readmission (not requiring First Presidency approval)
Application to the First Presidency form
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Cancellation of sealing
Sealing clearance
Letter from the applicant
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Cancellation of sealing
Sealing clearance
Letter from the applicant's bishop
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Cancellation of sealing
Sealing clearance
Letter from the applicant's stake president
Reinstatement (not requiring First Presidency approval)
Readmission (not requiring First Presidency approval)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Cancellation of sealing
Sealing clearance
Letter from the applicant's present spouse
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Letter from applicant's former spouse (if applicant was married to a
former spouse at time of disfellowshipment or excommunication)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Letters from victims of child abuse (if they are now 18 years of age or
older)
Reinstatement (requiring First Presidency approval)
Readmission (requiring First Presidency approval)
Restoration of blessings
Letter(s) from the applicant's former sealed spouse(s)
Cancellation of sealing
Sealing clearance
Letter from the bishop of the person to whom the applicant plans to be
sealed
Cancellation of sealing
Sealing clearance
Page 108
See pages 65-68.
Priesthood Ordinations
See pages 31-33.
Missionary
Recommendations
See page 83.
Leaders' Membership
Records
1. Brethren who are called to serve in the bishopric of a young single
adult or single adult ward.
2. Brethren who are called to serve in the stake presidency, on the high
council, or in the bishopric of a student ward or stake.
The home ward is responsible for the tithing, other offerings, temple
recommends, and member progress reporting of these leaders and their families.
1. A member who is requested to serve in the stake presidency of a student
stake usually should be made available.
2. A member who is requested to serve on the high council of a student
stake usually should be made available unless he is presently serving in a
stake presidency or as a bishop.
3. A member who is requested to serve as bishop of a young single adult,
single adult, or student ward should be made available unless he is presently
serving in a stake presidency or as a bishop. A member who is requested to
serve as a bishop's counselor should be made available unless he is presently
serving in a stake presidency or bishopric.
Supervision by Stake
Leaders
See pages 168-70 and 202-4 in Book 2.
Records and Reports
See pages 276-80 in Book 2.
Home Evening Groups
See page 150.
Page 112
1. Religious education (seminaries and institutes of religion)
2. Church universities and colleges
3. Adult and continuing education
4. Elementary and secondary education (in some areas outside the United
States)
Administration of the Church
Educational System
1. Teaching students the gospel of Jesus Christ as found in the standard
works and the words of the prophets.
2. Teaching students by precept and example so they will be encouraged,
assisted, and protected as they strive to live the gospel of Jesus Christ.
3. Providing a spiritual and social climate where students can associate
together.
4. Preparing youth for effective Church service.
Seminaries
Brigham Young University
Admissions and Records
A-153 ASB
Provo, UT 84602
Brigham Young University-Hawaii
Admissions Office
Laie, HI 96762
Ricks College
Admissions Office
Rexburg, ID 83460-4104
LDS Business College
411 East South Temple Street
Salt Lake City, UT 84111
Endorsement to Enroll at Church
Universities and Colleges
1 . Education Days and Education Week 2. Know Your Religion
3. Adult Religion Classes
4. Centers for Continuing Education
5. BYU Independent Study
6. Bachelor of Independent Studies
All continuing education programs are financially self-sustaining. Fees
are assessed. Information about these programs can be obtained from the local
CES representative or from:
Brigham Young University
Division of Continuing Education
Harman Continuing Education Building
Provo, UT 84602
Page 117
See page 9.
Ward Military Relations
Leadership
See page 17
Organizing Service Member
Groups
1. There is not an organized Church unit within a reasonable distance of a
military unit to which members are assigned.
2. The members' military unit is deployed or will be deployed in a
location where the Church is not organized, where the local Church unit cannot
accommodate the members, or where attendance at local meetings is not
feasible.
3. Members are participating in training or other military exercises and
attendance at local meetings is not feasible.
4. Members who belong to Reserve and National Guard units are
participating in weekend drills
Before organizing a service member group, the stake or mission president
consults the installation chaplain. If a chaplain is not assigned, he consults
the commanding officer.
See page 128.
Patriarchal Blessings for Members
Entering the Military
See page 35.
Page 121
See page 33.
Issuing Temple Recommends to
Military Personnel in Isolated Areas
See page 66.
Wearing the Garment in the
Military
Military Relations Division
Floor 20
50 East North Temple Street
Salt Lake City, UT 84150-6080
Telephone: 1-801-240-2286
Page 122
See pages 166, 182, 197-98, 217, 232, and 242 in Book 2.
Member Progress
Reporting
See pages 170, 189-90, 207, 226, 238, and 244 in Book 2.
Home Teaching and Visiting Teaching Reports
See pages 170 and 207 in Book 2.
Member Progress Report-Stake /District
1. Those who have been baptized and confirmed.
2. Those under age nine who have been blessed but not baptized.
3. Those who are not accountable because of mental disabilities,
regardless of age.
4. Unblessed children under age eight when (a) at least one parent
is a member of the Church and (b) both parents give permission for a
record to created. This includes children of converts.
After a person is baptized, the administration office sends a record of
baptism to the unit. After I person is confirmed, the administration office
sends a new or updated membership record to the unit.
See page 25.
Records of Children of Divorced
Parents
1. Submits a Report of Church Disciplinary Action showing that the person
was disciplined for incest, sexual offense against or serious physical abuse
of a child, plural marriage, an elective transsexual operation, repeated
homosexual activities (by adults), or embezzlement of Church funds or
property.
2. Submits written notification that the person has been criminally
convicted for one of these transgressions.
Church headquarters also will automatically annotate a person's membership
record when the stake president and bishop jointly submit written notification
that the person has committed one of these transgressions before or after
excommunication or name removal. In addition, the stake president and bishop
may jointly recommend that a person's membership record be annotated for other
conduct that threatens the well-being, of other persons or of the Church.
See pages 74 and 76.
Announcement of Name
Removal
Historical Department (Archives Division)
Floor 2EW
50 East North Temple Street
Salt Lake City, UT 84150-3800
Telephone: 1-801-246-1702
Page 132
1. Members who are entirely dependent on Church welfare assistance.
2. Full-time missionaries. (However, missionaries should pay tithing on
personal income beyond the amount they receive for their support.)
When and How to Pay Tithing
See pages 137-38.
Managing Stake and Ward Checking
Accounts
1. Review amounts spent during the previous year
to be sure recurring expenses are considered.
2. Ask organizations to estimate their budget needs in detail.
3. Compile the budget, using wise budgeting practices, being equitable,
and ensuring that projected expenses do not exceed anticipated budget
allowance funds.
It is not necessary to call for a sustaining vote to accept the budget.
1. For boys and young men ages 8 through 15.
2. For young men ages 16 and 17 when they are pursuing rank advancements
or when stake presidents and bishops choose to sponsor Venturing Crews (or the
local equivalent) for young men of this age.
3. For Scout leaders.
4. For unit chartering.
Registration and chartering expenses are paid from the stake general
checking account. The Church provides these funds in addition to the budget
allowance.
1 . Activities that would be taxable.
2. Activities completed with paid labor, either by employees or by
contract.
3. Entertainment for which the stake or ward pays an orchestra,
entertainers, or others for their services; when admission is charged; and
when the intent of the activity is to raise funds.
4. The sale of commercial goods or services, including food storage
items.
5. Games of chance, such as raffles and bingo.
Any exceptions to these instructions must be approved by the
administration office.
See pages 153-55.
Page 142
1. General Authority and Area Authority Seventy policies
2. Administrative policies
3. Policies on using Church buildings and other property
4. Medical and health policies
5. Policies on moral issues
General Authority and Area
Authority Seventy Policies
See pages 276-77 in Book 2.
Activities
See pages 276-80 in Book 2.
Adopted Children and Their Natural
Parents
1. They may not be used during sacrament meetings (although appropriate
recorded musical accompaniment may be used if a piano, organ, or accompanist
is not available).
2. They may not be used if they are restricted by copyright (see pages
149-50).
3. They may not be used if they contain material that is not suitable for
Church settings.
Audiovisual materials that meet these criteria may be used in the chapel
during meetings other than sacrament meeting if they are an important part of
the meeting.
1. The activity or function with which the name is associated (for
example, a sacrament meeting program) is officially sponsored by the unit.
2. The name of the local Church unit is used as a prelude to the name of
the Church (for example, Canyon View Ward of The Church of Jesus Christ of
Latter-day Saints).
3. The typeface does not imitate or resemble the official logotype.
The Church's logotype is to be used only for official Church applications.
Local units may use it only on publications and materials they officially
sponsor.
1 . Literary, musical, dramatic, and choreographic works.
2. Works of art, photography, and sculpture.
3. Audiovisual works (such as movies, video recordings, and sound
recordings).
4. Computer programs.
Only copyright owners may authorize duplication (copying), distribution,
public performance, public display, or derivations of their work. Using a work
in any of these ways without authorization from the copyright owner is illegal
and dishonest.
Church Copyrights and Permissions Office
Floor 18
50 East North Temple Street
Salt Lake City; UT 84150-3011
Telephone: 1-801-240-3959 or 1-800-453-3860, extension 3959
The Church Copyrights and Permissions Office assists in processing
requests to use copyrighted information in Church materials or programs. That
office also processes requests for permission to use materials that are
copyrighted by Intellectual Reserve, Inc. (IRI), a separate nonprofit
corporation that holds the copyright to works used by the Church.
See pages 21-22:
Dating or Get-Acquainted Businesses
for Single Members
See page 139.
Gambling
1. If he is subpoenaed or requested to testify in a case involving a
member over whom he presides.
2. Before testifying in any cases involving abuse.
3. Before communicating with attorneys or civil authorities in connection
with legal proceedings.
4. Before offering verbal or written testimony on behalf of a member in a
sentencing hearing, parole board hearing, or probationary status hearing.
Church leaders should not try to persuade alleged victims or other
witnesses either to testify or not to testify in criminal or civil court
proceedings.
See "Gambling" on this page.
Mail from Church Headquarters
See page 278 in Book 2.
Political and Civic
Activity
See pages 69-70.
Transients
See pages 8 and 17.
Policies on Using Church Buildings
and Other Property
1. Renting or leasing Church facilities for commercial purposes.
2. Promoting business ventures or investment enterprises, including
posting commercial advertising or sponsoring commercial entertainment.
3. Buying, selling, or promoting products, services, publications, or
creative works, or demonstrating wares.
4. Holding unauthorized fund-raising projects (see page 139).
5. Hosting speakers or instructors who are paid a fee, who recruit
participants, or who solicit customers or clients while giving seminars,
lessons, aerobics classes, and so on. Exceptions are made for Church
Educational System programs. Exceptions also may be made to use meetinghouse
pianos and organs for paid private instruction (see page 294 in Book
2).
6. Holding athletic events that are not sponsored by the Church, including
practices.
7. Holding political meetings or campaigns. As an exception, where there
is no reasonable alternative, Church facilities may be used for voter
registration and as polling places at the request of voting officials if the
officials and voters maintain Church standards in the building. For example,
the voting officials should post "No Smoking" signs and enforce this
restriction.
Page 153
See page 278 in Book 2.
Overnight Lodging or
Camping
See page 156.
Autopsies
1. Challenge religious and moral values or advocate unwarranted
confrontation with spouse or family members as a means of reaching one's
potential.
2. Imitate sacred rites or ceremonies.
3. Foster physical contact among participants.
4. Meet late into the evening or in the early-morning hours.
5. Encourage open confession or disclosure of personal information
normally discussed only in confidential settings.
6. Cause a husband and wife to be paired with other partners.
Church leaders are not to pay for, encourage participation in, or promote
such groups or practices. Also, Church facilities may not be used for these
activities. Local leaders should counsel members that true self-improvement
comes through living gospel principles. Members who have social or emotional
problems may consult with priesthood leaders for guidance in identifying
sources of help that are in harmony with gospel principles.
1. Pregnancy resulted from rape or incest.
2. A competent physician determines that the life or health of the mother
is in serious jeopardy.
3. A competent physician determines that the fetus has severe defects that
will not allow the baby to survive beyond birth.
Even these exceptions do not justify abortion automatically. Abortion is a
most serious matter and should be considered only after the persons
responsible have consulted with their bishops and received divine confirmation
through prayer.
See pages 147 and 160.
Artificial Insemination
See page 156.
Page 158
See page 156.
Same-Gender Marriages