Monday, February 24, 2014

A Matter of Fellowship

During the April 1867 General Conference of the Church, Brigham Young stated that this principle should become a matter of fellowship. What was the principle he was referring to?

a.      Meeting attendance

b.      Tithing

c.       The Word of Wisdom

d.      Home and visiting teaching

Yesterday’s answer:

e.   All of the above

Placing consecrated oil on injured body parts:

When we got to Cash Cave we met father and Brother David Pettigrew going back to the bluff for us. So father returned with us to the valley. While we were going down East Canyon Creek mother's foot got caught in between the box and wagon tongue and broke the toe at the upper joint; but the skin was not broken. So father anointed her foot there and administered to her and it was healed quite soon.

Autobiography of Mosiah Hancock, Typescript, BYU-S;

The practice of sealing members to General Authorities:

Most Latter-day Saints are aware of the early church practice of adoptions to general authorities. Many converts did not always have parents that were receptive to the church and since it is important that individuals are sealed into a family unit this then was the catalyst to perform the adoption. What may not be quite so familiar is the reasoning why this practice was fazed out.

Gradually the practice of adoption gave way to the more natural principle of being sealed to one’s own family—for several reasons. It was seldom convenient for Church leaders to be in attendance, as required, for temple adoptions. Furthermore, some leaders fell away from the Church, leaving confusion and dismay in the minds of their adopted families. More important, the emerging understanding of the doctrine that “all who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom” (D&C 137:7) gave renewed hope for all ancestors, regardless of their faith and condition in this life.

Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 10.

Baptism for healing:

Sarah Delight Stocking Woodruff, fifth wife of Wilford Woodruff, shares this experience shortly after the Stocking family left Nauvoo on route to Winter Quarters:

   During the journey Sarah’s mother became ill with cholera and died. Wrapped in a sheet and covered with a thick bark from a nearby tree, her body was placed in the earth and covered with dirt and rock. The cholera epidemic was increasing, and the sick were not recovering. Sarah was very ill, and pleaded with her father to baptize her in the river, explaining that she knew if he would do so she would be made well, but if he did not, she would die. Her father decided to do so as she asked, although he was fearful her death might be hastened as a result of the baptism. He carried the child in a chair to the riverbank. News spread through the camp, and many of the company gathered to witness the ceremony. Some remonstrated with him, but he explained Sarah’s faith was strong, and he must comply with her wishes. She was taken in his arms into the water where he baptized her three times. After the third immersion she was healed and walked from the water unaided.

Daughters of Utah Pioneers, Chronicles of Courage (Salt Lake City: Utah Printing Company, 1991), 2:143.

Performing baptisms for the dead for the opposite gender:

In this dispensation the first public mention of baptism for the dead was, according to the Prophet Joseph Smith’s own declaration, made during the Prophet’s sermon at the funeral of Seymour Brunson on 15 August 1840. (It seems apparent that he had been contemplating the subject for a time.) After the funeral service, a widow named Jane Nyman, too whom the Prophet had referred in his sermon, was baptized vicariously for her deceased son in the Mississippi River—the first occasion of the performance of the ordinance in modern times. In early days proxies were baptized for individuals regardless of gender (JD, 5:85), but now females stand as proxies only for females, and males only for males.

Arnold K. Garr, Donald Q. Cannon, and Richard O. Cowan, Encyclopedia of Latter-day Saint History (Salt Lake City: Deseret Book Company, 2000), 76.

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