XIII
THEIR MISSIONARY SYSTEM
1.
Few religious bodies have ever held such sway over their adherents that the people were willing to forsake families, businesses and friends to go to the ends of the earth preaching the gospel without pay.
Mormons do this, consistently and steadily, to the astonishment of less-inspired folk.
Their missionary activity had its inception at the beginning of the church, and when saints in the United States seemed to be getting off to a poor start, elders began to carry the restored gospel to England, where they made many thousands of converts.
Inspiration of Joseph Smith sent those first missionaries to preach and baptise, and now, more than a hundred years later, eager young men and women are expending their savings, service pay, and gifts from friends and families, to support themselves while they give years of their lives to carrying the word to the far corners of the world.
Brigham young stands head and shoulders above the early traveling elders. An unlearned man who had attended school but eleven days in his life, he embraced Mormonism a few months after he became 31. He was one of a large family, growing up in poverty and learning the value of an honest day's toil when he still was very young. It took him two years to become convinced that Mormonism was the way of life for him. When he made the decision to join, however, he left nothing behind to hold him back. He disposed of all his goods in order to settle obligations and leave himself free to go join the prophet, which he did at Kirtland, Ohio.
For the next twelve years, until the death of Joseph and Hyrum Smith, Brigham Young traveled and preached at his own expense, at times hardly able to provide his family with necessities. His own report of these twelve years he later made in a speech which was recorded in the Journal of Discourses. It follows:
"I came into this church in the spring of 1832. Previous to my being baptized I took a mission to Canada at my own expense, and from the time that I was baptized until the day of our sorrow and affliction, at the martyrdom of Joseph and Hyrum, no summer passed over my head, but what I was traveling and preaching, and the only thing I ever received from the church during over twelve years, and the only means that were ever given to me by the prophet that I now recollect was in 1842, when Brother Joseph sent me the half of a small pig that the brethren had brought to him."
What amazing faith! What great spiritual power must have unlocked the spheres of wisdom, and made eloquent the tongue of such an unlettered man as this, that he would not hesitate to lead a mission to England, in the face of hunger and want, to convert others to the way he believed!
Here is how he fared at the beginning of the English mission, as he recorded in his journal on September 14, 1839.
"I started from Montrose (Iowa) on my mission to England. My health was so poor I was unable to go thirty rods to the river without assistance. After I had crossed the river I got Israel Barlow to carry me on his horse behind him to Heber C. Kimball's, where I remained sick till the 18th. I left my wife with a babe only ten days old and all of my children sick and unable to wait upon each other."
The work upon which he was embarking is reported in one of his speeches, years later, at Salt Lake City,
"In company with several of the Twelve I was sent to England in 1839. We started from home without purse or scrip, and most of the Twelve were sick; and those who were not sick when they started were sick on the way to Ohio; Brother Taylor was left to die by the roadside, by old Father Coltrin, though he did not die. I was not able to walk to the river, not so far as across this block, no, not more than half as far; I had to be helped to the river in order to get into a boat to cross it. This was about our situation. I had not even an overcoat; I took a small quilt from the trundle bed, and that served for my overcoat, while I was traveling to the State of New York, where I had a coarse satinette overcoat given to me. Thus we went to England, to a strange land to sojourn among strangers.
"When we reached England we designed to start a paper but we had not the first penny to do it with. I had enough to buy a hat and pay my passage to Preston, for from teh time I left home I had worn an old cap which my wife made out of a pair of old pantaloons; but most of us were entirely destitute of means to buy even any necessary article."
Results of that mission have long since become part of the glorious annals of the church. As he was about to leave Liverpool for his home in April, 1841, Brother Young made the following entry in his journal:
"It was with a heart full of thanksgiving and gratitude to my God, my Heavenly Father, that I reflected upon His dealings with me and my brethren of the Twelve during the past year of my life, which was spent in England. It truly seemed a miracle to look upon the contrast between our landing and departing from Liverpool. We landed in the spring of 1840, as strangers in a strange land and penniless, but through the mercy of God we have gained many friends, established churches in almost every noted town and city in the kingdom of Great Britain, baptized between seven and eight thousand, printed 5,000 Books of Mormon, 3,000 Hymn Books, 2,5000 volumes of the Millennial Star, and 50,000 tracts, and emigrated to Zion 1,000 souls, established a permanent shipping agency, which will be a great blessing to the Saints, and have left sown in the hearts of many thousands the seeds of eternal truth, which will bring forth fruit to the honor and glory of God, and yet we have lacked nothing to eat, drink or wear; In all these things I acknowledge the hand of God."
Not a bad record for a year's work that had been begun without a cent!
With this and many similar courageous and successful examples before them, it is small wonder that young Mormon men and women today are not only willing to go out at their own expense to proselyte, but are anxious to do so.
The usual length of a mission is two years.
Transportation to and from the job is arranged by the church. This work is in charge of a staff headed by Franklin J. Murdock, in the general church offices. The missionary himself bears nearly all expense, and devotes all of his time while on the work to setting forth the glory of the gospel as conceived by the church of Jesus Christ of Latter-day Saints.
When a man or woman has demonstrated a proficiency in some particular mission field, he or she often is sent back at a later date to the same field.
Missions fall into three main categories, those in foreign countries, those in the parts of the United States, Canada and Mexico where Mormonism is not yet strong, and those in their own home areas, called stake missions.
A list of the mission headquarters on the North American continent and territories of the United States follows: California Mission, 2067 South Hobart Blvd., Los Angeles, Calif.; Canadian Mission, 133 Lyndhurst Ave., Toronto, Ontario, Canada; Central States Mission, 302 South Pleasant Street, Independence, Mo.; East Central States Mission, 1440 St. James Court, Louisville, Ky.; Eastern States Mission, 175 Riverside Drive, New York, N.Y.; Hawaiian Mission, 1560 South Beretania, Honolulu 19, Oahu, T.H.; Mexican Mission, 21., Montes Escandinavos 212, Mexico City, D.F.; New England Mission, 100 Brattle Street, Cambridge, Mass.; Northern California Mission, 5 Buena Vista Terrace, San Francisco, Calif.; Northern States Mission, 6011 North Sheridan Road, Chicago, Ill.; North Central States Mission, 3240 Park Ave., Minneapolis, Minn.; Northwestern States Mission, 1975 S.E. 30th Ave., Portland, Ore.; Southern States Mission, 485 North Avenue, N.E., Atlanta, Ga.; Spanish American Mission, 3531 Fort Blvd., El Paso, Texas; Texas Mission, 1220 Calumet, Houston, Texas; Western Canadian Mission, 10316 - 133rd Street, Edmonton, Alta., Canada; Western States Mission, 538 East Seventh Avenue, Denver, Colo.; the Navajo-Zuni Mission among Indians of the southwest, and the Samoan Mission.
Locations of foreign missions are: Argentina, Australia, Brazil, Great Britain, Czechoslovakia, Denmark, East Germany, France, the German-Austrian mission, Japan, Netherlands, Norway, New Zealand, Palestine and Syria, South American mission, South Africa, Sweden, Switzerland and Germany, Tahiti, Tongan Mission and Western Germany.
Missions, even in countries occupied by enemies of the United States, were kept alive throughout World War II by native elders-in-charge. The Latter-day Saints church has experienced little difficulty, for a long time, with any foreign governments in the spread of its faith. When other religions were being persecuted and driven from Europe, Hitler's regime treated the L.D.S. missions well.
Work of the missions generally languished through the war. Mormons claimed few exemptions from the draft because of their priesthood status. Instead of going on missions, Mormon young men went into the armed services. The number of missionaries being sent out from Salt Lake City dropped to an average of about 25 per month during the war, and most of these were young women.
By January 1, 1946, the church was once again getting under full steam in this field. Many young men, with their duty to their country met, and free to pursue their own courses, were recommended by their bishops for missions. The number began to grow, and by the time of the following April conference, nearly two hundred men and women were being sent out each month. By the end of April, there were 60 men being called for every 40 women designated, and the percentage seemed to be rising in their favor.
Mormons do this, consistently and steadily, to the astonishment of less-inspired folk.
Their missionary activity had its inception at the beginning of the church, and when saints in the United States seemed to be getting off to a poor start, elders began to carry the restored gospel to England, where they made many thousands of converts.
Inspiration of Joseph Smith sent those first missionaries to preach and baptise, and now, more than a hundred years later, eager young men and women are expending their savings, service pay, and gifts from friends and families, to support themselves while they give years of their lives to carrying the word to the far corners of the world.
Brigham young stands head and shoulders above the early traveling elders. An unlearned man who had attended school but eleven days in his life, he embraced Mormonism a few months after he became 31. He was one of a large family, growing up in poverty and learning the value of an honest day's toil when he still was very young. It took him two years to become convinced that Mormonism was the way of life for him. When he made the decision to join, however, he left nothing behind to hold him back. He disposed of all his goods in order to settle obligations and leave himself free to go join the prophet, which he did at Kirtland, Ohio.
For the next twelve years, until the death of Joseph and Hyrum Smith, Brigham Young traveled and preached at his own expense, at times hardly able to provide his family with necessities. His own report of these twelve years he later made in a speech which was recorded in the Journal of Discourses. It follows:
"I came into this church in the spring of 1832. Previous to my being baptized I took a mission to Canada at my own expense, and from the time that I was baptized until the day of our sorrow and affliction, at the martyrdom of Joseph and Hyrum, no summer passed over my head, but what I was traveling and preaching, and the only thing I ever received from the church during over twelve years, and the only means that were ever given to me by the prophet that I now recollect was in 1842, when Brother Joseph sent me the half of a small pig that the brethren had brought to him."
What amazing faith! What great spiritual power must have unlocked the spheres of wisdom, and made eloquent the tongue of such an unlettered man as this, that he would not hesitate to lead a mission to England, in the face of hunger and want, to convert others to the way he believed!
Here is how he fared at the beginning of the English mission, as he recorded in his journal on September 14, 1839.
"I started from Montrose (Iowa) on my mission to England. My health was so poor I was unable to go thirty rods to the river without assistance. After I had crossed the river I got Israel Barlow to carry me on his horse behind him to Heber C. Kimball's, where I remained sick till the 18th. I left my wife with a babe only ten days old and all of my children sick and unable to wait upon each other."
The work upon which he was embarking is reported in one of his speeches, years later, at Salt Lake City,
"In company with several of the Twelve I was sent to England in 1839. We started from home without purse or scrip, and most of the Twelve were sick; and those who were not sick when they started were sick on the way to Ohio; Brother Taylor was left to die by the roadside, by old Father Coltrin, though he did not die. I was not able to walk to the river, not so far as across this block, no, not more than half as far; I had to be helped to the river in order to get into a boat to cross it. This was about our situation. I had not even an overcoat; I took a small quilt from the trundle bed, and that served for my overcoat, while I was traveling to the State of New York, where I had a coarse satinette overcoat given to me. Thus we went to England, to a strange land to sojourn among strangers.
"When we reached England we designed to start a paper but we had not the first penny to do it with. I had enough to buy a hat and pay my passage to Preston, for from teh time I left home I had worn an old cap which my wife made out of a pair of old pantaloons; but most of us were entirely destitute of means to buy even any necessary article."
Results of that mission have long since become part of the glorious annals of the church. As he was about to leave Liverpool for his home in April, 1841, Brother Young made the following entry in his journal:
"It was with a heart full of thanksgiving and gratitude to my God, my Heavenly Father, that I reflected upon His dealings with me and my brethren of the Twelve during the past year of my life, which was spent in England. It truly seemed a miracle to look upon the contrast between our landing and departing from Liverpool. We landed in the spring of 1840, as strangers in a strange land and penniless, but through the mercy of God we have gained many friends, established churches in almost every noted town and city in the kingdom of Great Britain, baptized between seven and eight thousand, printed 5,000 Books of Mormon, 3,000 Hymn Books, 2,5000 volumes of the Millennial Star, and 50,000 tracts, and emigrated to Zion 1,000 souls, established a permanent shipping agency, which will be a great blessing to the Saints, and have left sown in the hearts of many thousands the seeds of eternal truth, which will bring forth fruit to the honor and glory of God, and yet we have lacked nothing to eat, drink or wear; In all these things I acknowledge the hand of God."
Not a bad record for a year's work that had been begun without a cent!
With this and many similar courageous and successful examples before them, it is small wonder that young Mormon men and women today are not only willing to go out at their own expense to proselyte, but are anxious to do so.
The usual length of a mission is two years.
Transportation to and from the job is arranged by the church. This work is in charge of a staff headed by Franklin J. Murdock, in the general church offices. The missionary himself bears nearly all expense, and devotes all of his time while on the work to setting forth the glory of the gospel as conceived by the church of Jesus Christ of Latter-day Saints.
When a man or woman has demonstrated a proficiency in some particular mission field, he or she often is sent back at a later date to the same field.
Missions fall into three main categories, those in foreign countries, those in the parts of the United States, Canada and Mexico where Mormonism is not yet strong, and those in their own home areas, called stake missions.
A list of the mission headquarters on the North American continent and territories of the United States follows: California Mission, 2067 South Hobart Blvd., Los Angeles, Calif.; Canadian Mission, 133 Lyndhurst Ave., Toronto, Ontario, Canada; Central States Mission, 302 South Pleasant Street, Independence, Mo.; East Central States Mission, 1440 St. James Court, Louisville, Ky.; Eastern States Mission, 175 Riverside Drive, New York, N.Y.; Hawaiian Mission, 1560 South Beretania, Honolulu 19, Oahu, T.H.; Mexican Mission, 21., Montes Escandinavos 212, Mexico City, D.F.; New England Mission, 100 Brattle Street, Cambridge, Mass.; Northern California Mission, 5 Buena Vista Terrace, San Francisco, Calif.; Northern States Mission, 6011 North Sheridan Road, Chicago, Ill.; North Central States Mission, 3240 Park Ave., Minneapolis, Minn.; Northwestern States Mission, 1975 S.E. 30th Ave., Portland, Ore.; Southern States Mission, 485 North Avenue, N.E., Atlanta, Ga.; Spanish American Mission, 3531 Fort Blvd., El Paso, Texas; Texas Mission, 1220 Calumet, Houston, Texas; Western Canadian Mission, 10316 - 133rd Street, Edmonton, Alta., Canada; Western States Mission, 538 East Seventh Avenue, Denver, Colo.; the Navajo-Zuni Mission among Indians of the southwest, and the Samoan Mission.
Locations of foreign missions are: Argentina, Australia, Brazil, Great Britain, Czechoslovakia, Denmark, East Germany, France, the German-Austrian mission, Japan, Netherlands, Norway, New Zealand, Palestine and Syria, South American mission, South Africa, Sweden, Switzerland and Germany, Tahiti, Tongan Mission and Western Germany.
Missions, even in countries occupied by enemies of the United States, were kept alive throughout World War II by native elders-in-charge. The Latter-day Saints church has experienced little difficulty, for a long time, with any foreign governments in the spread of its faith. When other religions were being persecuted and driven from Europe, Hitler's regime treated the L.D.S. missions well.
Work of the missions generally languished through the war. Mormons claimed few exemptions from the draft because of their priesthood status. Instead of going on missions, Mormon young men went into the armed services. The number of missionaries being sent out from Salt Lake City dropped to an average of about 25 per month during the war, and most of these were young women.
By January 1, 1946, the church was once again getting under full steam in this field. Many young men, with their duty to their country met, and free to pursue their own courses, were recommended by their bishops for missions. The number began to grow, and by the time of the following April conference, nearly two hundred men and women were being sent out each month. By the end of April, there were 60 men being called for every 40 women designated, and the percentage seemed to be rising in their favor.
2.
Despite the fact that services rendered in the missionary field are entirely voluntary, no person picks up and packs off to represent Mormonism unless he has been definitely set apart for that purpose by the authorities of the church. In no place is the effectiveness of the spirit of orgnaization [sic] among Mormons more firmly felt than in the selection of persons to fill missions.
During the lifetime of Joseph Smith many were sent out as a result of direct personal revelations pronounced through the prophet. The book of Doctrine and Covenants is filled with many such instances. When the prophet Joseph called those to follow him in promulgating the gospel, the effect of his calling was the same as that which attended Jesus' calling his disciples from their occupations, families and nations. However, at no time did Joseph profess to be anything other than a prophet, a voice of the Lord, and his revelations are worded in humility.
Mormons have developed their missionary system from the pattern formed by these early revelations in calling elders to preach to the world. Of particular interest to the student is the series of pronouncements, calling such missionaries as Thomas B. Marsh, Ezra Thayre, Isaac Morley, Ezra Booth, Edward Partridge, Martin Harris, Sidney Rigdon, David Whitmer, Harvey Whitlock, Parley P. Pratt, Orson Pratt, Solomon Hancock, Simeon Carter, Edson Fuller, Jacob Scott, Levi W. Hancock, Zebedee Coltrin, Reynolds Cahoon, Samuel H. Smith, Wheeler Baldwin, William Carter, Newel Knight, Selah J. Griffin, Joseph Wakefield, Solomon Humphrey, Simonds Ryder, Jared Carter, George James, and the prophet himself. These revelations called them by name, laid out their specific duties and journeys, and authorized them to proceed.
At the time they were called, and throughout their missions, these men felt a spirit of religious ecstasy that is difficult to describe. It is a thing that scholars cannot delineate, nor scientists probe. They knew they were doing a great work. Even if an agnostic view is taken of the wonderful power that spurred them onward, the least that can be said of their being called was that it assured their names being recorded for posterity in a standard holy book of one of the world's most healthy and growing religions.
During the period, nearly a third of a century, that Brigham Young was president of the church, most missionaries first knew of their being called to duty in far lands when Brother Brigham stood up in the Salt Lake Tabernacle during general conferences, and often pointing them out where they sat, read off their names in public.
Brigham was a dramatic man. By keeping up this element of surprise in the selection of missionaries, he contributed much to the cohesiveness of the early church. Every man wanted to go to conference in the hope his name would be called, so that he might receive the congratulations of his fellow-religionists gathered from all Mormondom.
As the church grew, building branches, wards, stakes and regions on the firm foundations that had been laid by succeeding pairs of missionaries, a more evolved process of selection became necessary.
As father of the flock, and nearest official of the church to the aspirant missionary, the ward bishop, or the mission president, is the starting point for a "recommend" to a mission call. When a bishop is thoroughly satisfied that a person is qualified to fill a mission, that he or she is able to maintain himself or herself in the field, and that the family at home is capable of managing during the missionary's absence, then he recommends to the stake president that a call be made. The stake president, through intimate knowledge of the bishop's ward, and of conditions of the would-be missionary's family, must okay the recommend before it goes any higher. If he approves, then it goes to the first presidency of the church.
Usually after this document has reached the general offices, one of the general authorities, meaning a member of the Council of Twelve Apostles, or one of their assistants, or another official authorized to act in behalf of the first presidency, carefully interviews and "screens" each person who has been recommended. This interview usually takes place at a quarterly stake conference, to which a general officer is always assigned as official visitor. The questioning in this case is along the line of faith, knowledge of the church and its doctrine, and the spiritual attitude of the would-be missionary.
After the official visitor has placed his approval upon the recommended person, a call is issued to him by the first presidency.
In practice, one of the counselors of the church president handles this matter, and most such missionary work is channelled through his office for sake of order and organization. At the present time, David O. McKay, a member of the first presidency and counselor to President George Albert Smith, performs this work.
When he receives the call, the missionary also is informed as to the date upon which he is to report to the Mission Home in Salt Lake City for a two weeks' period of intensive training, discipline and observation.
The mission home, under the management of Don B. Colton, consists of three two-story houses at 31 North State street, within a stone's throw of the general office building.
When he arrives here, the missionary must be ready to give his undivided attention to the church. Missionaries are supplied with comfortable, well-furnished rooms at the home without charge, and are required to sleep there during their short training course. They can obtain their meals at a cooperative cafeteria at Lion House at a very nominal cost. No outside appointments can be filled from 7 o'clock Monday morning at the beginning of the course until noon Wednesday of the second week, except that missionaries are free from noon Saturday until Sunday night.
At the beginning of the course, missionaries are examined by doctors to determine the soundness of their health, and those not sufficiently strong are rejected.
Members of the faculty during some of the training courses in the spring of 1946 included: Franklin J. Murdock, Don B. Colton, William E. Berrett, President Thomas McKay, Presiding Bishop LeGrand Richards, Lorenzo Mitchell, Marion G. Romney, Dr. L. A. Stevenson, Dr. Joseph F. Merrill, B. S. Hinckley, A. F. Bennett, and representatives of the auxiliarly organizations.
In mid-morning of Wednesday in their second week, those who have successfully completed the course go to the church office building where they are set apart in their calling and instructed by the general authorities.
That afternoon they begin their travels, some to the east, some to the west, some on long journeys by rail, water or air, and some going into strange old civilizations that will feel the effects of their enthusiasm, faith, convictions and strength.
No graduation day was ever more glorious!
How eagerly do these believers, most of them young, who have been consecrated and set apart, scan the bulletin board for their particular place in the schedule of train departures! How impatiently they wait for even the last hour to slip by so they can be on their way! How many find it almost impossible to hide the tear that comes to their eye as they say farewell to parents and friends who have come to Salt Lake City to see them set apart!
During the lifetime of Joseph Smith many were sent out as a result of direct personal revelations pronounced through the prophet. The book of Doctrine and Covenants is filled with many such instances. When the prophet Joseph called those to follow him in promulgating the gospel, the effect of his calling was the same as that which attended Jesus' calling his disciples from their occupations, families and nations. However, at no time did Joseph profess to be anything other than a prophet, a voice of the Lord, and his revelations are worded in humility.
Mormons have developed their missionary system from the pattern formed by these early revelations in calling elders to preach to the world. Of particular interest to the student is the series of pronouncements, calling such missionaries as Thomas B. Marsh, Ezra Thayre, Isaac Morley, Ezra Booth, Edward Partridge, Martin Harris, Sidney Rigdon, David Whitmer, Harvey Whitlock, Parley P. Pratt, Orson Pratt, Solomon Hancock, Simeon Carter, Edson Fuller, Jacob Scott, Levi W. Hancock, Zebedee Coltrin, Reynolds Cahoon, Samuel H. Smith, Wheeler Baldwin, William Carter, Newel Knight, Selah J. Griffin, Joseph Wakefield, Solomon Humphrey, Simonds Ryder, Jared Carter, George James, and the prophet himself. These revelations called them by name, laid out their specific duties and journeys, and authorized them to proceed.
At the time they were called, and throughout their missions, these men felt a spirit of religious ecstasy that is difficult to describe. It is a thing that scholars cannot delineate, nor scientists probe. They knew they were doing a great work. Even if an agnostic view is taken of the wonderful power that spurred them onward, the least that can be said of their being called was that it assured their names being recorded for posterity in a standard holy book of one of the world's most healthy and growing religions.
During the period, nearly a third of a century, that Brigham Young was president of the church, most missionaries first knew of their being called to duty in far lands when Brother Brigham stood up in the Salt Lake Tabernacle during general conferences, and often pointing them out where they sat, read off their names in public.
Brigham was a dramatic man. By keeping up this element of surprise in the selection of missionaries, he contributed much to the cohesiveness of the early church. Every man wanted to go to conference in the hope his name would be called, so that he might receive the congratulations of his fellow-religionists gathered from all Mormondom.
As the church grew, building branches, wards, stakes and regions on the firm foundations that had been laid by succeeding pairs of missionaries, a more evolved process of selection became necessary.
As father of the flock, and nearest official of the church to the aspirant missionary, the ward bishop, or the mission president, is the starting point for a "recommend" to a mission call. When a bishop is thoroughly satisfied that a person is qualified to fill a mission, that he or she is able to maintain himself or herself in the field, and that the family at home is capable of managing during the missionary's absence, then he recommends to the stake president that a call be made. The stake president, through intimate knowledge of the bishop's ward, and of conditions of the would-be missionary's family, must okay the recommend before it goes any higher. If he approves, then it goes to the first presidency of the church.
Usually after this document has reached the general offices, one of the general authorities, meaning a member of the Council of Twelve Apostles, or one of their assistants, or another official authorized to act in behalf of the first presidency, carefully interviews and "screens" each person who has been recommended. This interview usually takes place at a quarterly stake conference, to which a general officer is always assigned as official visitor. The questioning in this case is along the line of faith, knowledge of the church and its doctrine, and the spiritual attitude of the would-be missionary.
After the official visitor has placed his approval upon the recommended person, a call is issued to him by the first presidency.
In practice, one of the counselors of the church president handles this matter, and most such missionary work is channelled through his office for sake of order and organization. At the present time, David O. McKay, a member of the first presidency and counselor to President George Albert Smith, performs this work.
When he receives the call, the missionary also is informed as to the date upon which he is to report to the Mission Home in Salt Lake City for a two weeks' period of intensive training, discipline and observation.
The mission home, under the management of Don B. Colton, consists of three two-story houses at 31 North State street, within a stone's throw of the general office building.
When he arrives here, the missionary must be ready to give his undivided attention to the church. Missionaries are supplied with comfortable, well-furnished rooms at the home without charge, and are required to sleep there during their short training course. They can obtain their meals at a cooperative cafeteria at Lion House at a very nominal cost. No outside appointments can be filled from 7 o'clock Monday morning at the beginning of the course until noon Wednesday of the second week, except that missionaries are free from noon Saturday until Sunday night.
At the beginning of the course, missionaries are examined by doctors to determine the soundness of their health, and those not sufficiently strong are rejected.
Members of the faculty during some of the training courses in the spring of 1946 included: Franklin J. Murdock, Don B. Colton, William E. Berrett, President Thomas McKay, Presiding Bishop LeGrand Richards, Lorenzo Mitchell, Marion G. Romney, Dr. L. A. Stevenson, Dr. Joseph F. Merrill, B. S. Hinckley, A. F. Bennett, and representatives of the auxiliarly organizations.
In mid-morning of Wednesday in their second week, those who have successfully completed the course go to the church office building where they are set apart in their calling and instructed by the general authorities.
That afternoon they begin their travels, some to the east, some to the west, some on long journeys by rail, water or air, and some going into strange old civilizations that will feel the effects of their enthusiasm, faith, convictions and strength.
No graduation day was ever more glorious!
How eagerly do these believers, most of them young, who have been consecrated and set apart, scan the bulletin board for their particular place in the schedule of train departures! How impatiently they wait for even the last hour to slip by so they can be on their way! How many find it almost impossible to hide the tear that comes to their eye as they say farewell to parents and friends who have come to Salt Lake City to see them set apart!
3.
The church lays down strict rules of personal conduct, by which all missionaries are expected to abide. These are embodied in a letter given to each of them. Here it is.
Dear Brother:
Every missionary elder of the Church of Jesus Christ of Latter-day Saints is endowed with the holy priesthood and is sent forth as a minister of the restored gospel of our Lord and Savior. He is expected by those who send him to be of upright conduct and morally clean; and he should keep himself pure, sweet, and unspotted from the sins of the world. He should avoid the very appearance of evil, so that, when honorably released, he may return home with clean hands and a pure heart.
Among the items of counsel given by the authorities of the Church to missionaries before their departure for the mission field the following should be indelibly stamped upon the mind and heart of every elder:
Dear Brother:
Every missionary elder of the Church of Jesus Christ of Latter-day Saints is endowed with the holy priesthood and is sent forth as a minister of the restored gospel of our Lord and Savior. He is expected by those who send him to be of upright conduct and morally clean; and he should keep himself pure, sweet, and unspotted from the sins of the world. He should avoid the very appearance of evil, so that, when honorably released, he may return home with clean hands and a pure heart.
Among the items of counsel given by the authorities of the Church to missionaries before their departure for the mission field the following should be indelibly stamped upon the mind and heart of every elder:
Traveling to the Mission Field
1. From the time that you were set apart for your missionary labors, ever bear in mind that you are a special representative of the Church and its work and never forget that the Church and its members will be judged by your actions. A thoughtless disregard of the simple rules of conduct is often responsible for positive injury to the missionary and to the great cause he represents.
2. While in cars, ships, hotels or other public places, never indulge in loud speaking, heated discussions, inappropriate singing, games of chance, vulgar stories or in any conduct whatsoever that is rowdy or boisterous and not becoming a gentleman.
3. The journey to the mission field often affords excellent opportunity for study. You will do well to avail yourself of this opportunity.
4. If you have the privilege of "sight-seeing" within the larger cities, you should refrain from visiting the "districts" of bad reputation. If you cannot assist in correcting evil, avoid it entirely.
5. When you reach your field of labor, let all your talents, affections and powers be centered on the work of the ministry.
6. Carefully observe and perform all instructions given to you by those in authority.
7. Get an understanding of the gospel through prayerful and careful study and teach it as the Spirit directs. Study the scriptures with care - the Jewish, the Nephite, and the latter-day revelations. Store your mind with knowledge of the truth, and the spirit of the Lord will bring it to your remembrance in due season.
8. Live near the Lord so that you can approach him and appeal to him on all occasions. Do all things with a prayerful heart; pray vocally morning and evening, oftener when necessary, and pray secretly every day. Prayer should be appropriate to the occasion and the spirit of the Lord will direct the one who prays if he be responsive to the divine influence.
9. Seek learning by faith as well as by study. Try to acquire proficiency in the use of the language, but do not depend upon fine words or upon the learning of the world for the effectiveness of your preaching.
10. Remember that you are sent out to preach the first principles of the gospel and to call men to repentance; not to pose as expounders of mysteries, either spiritual or otherwise. Do not enter into debate with fellow missionaries nor with anyone else over obscure points and passages; and do not seek to advance beyond what the Lord has revealed.
11. Portray the excellencies of the gospel but never ridicule the religious beliefs of others. Impute sincerity of mind and purpose to other men as you claim it for yourself.
12. Do your best at all times. Your duty to yourself and your God demands this constant effort.
13. Be appreciative of every act of kindness shown you and leave your blessing with the deserving.
14. Bless, but do not curse.
15. Be charitable to the unfortunate, and sympathize with the afflicted.
16. Lodge, eat and pray with the people as opportunity may allow and accept their hospitality with gratitude.
17. Seek to learn the will of the Lord and then do it. When success attends your labors give your Father in Heaven the glory.
18. Observe the Word of Wisdom in all strictness, refraining from the use of tea, coffee, tobacco, and intoxicants of every kind.
19. Care well for your health, remembering always that your life is precious. All excesses are wrong and bring ill results. You should nto walk too much, talk too much, fast too much, eat or drink too much, nor attempt to do without needful things. Remember that wisdom in all things is one of the greatest gifts; therefore, cultivate it.
20. Be cleanly in your person, clothing and habits. Be of genteel deportment and pattern after the best manners. Do not engage in undignified games, sports or pastimes.
21. Be candid and sincere; be pleasant and cheerful, but do not indulge in nonsense, ridicule, or unseemly jesting.
22. Guard against familiarity with persons of the opposite sex. Any departure from this rule may lead to immorality; and a fallen brother not only condemns himself but brings misery and woe to the kindred of both parties concerned. Sexual sin is a heinous offense; there are few sins more enticing and none more dangerous and deadly.
23. Keep a brief daily journal of your life's (missionary) labors. Elders should be especially careful to make record of all their ministrations as bearers of the priesthood, such as baptisms, confirmations, blessings and naming of children, ordinations, etc. Manifestations of the power of the Spirit in relief of suffering, healing, etc., should be recorded by missionaries who are witnesses thereto, and should be reported to the respective mission presidents.
24. Do not let your ambition to bring new members into the Church lead you to baptize those who are unworthy. Never baptize a married woman without the consent of her husband, nor minor children without the consent of their parents.
25. Be punctual in your duty, that the spirit of the Lord may not be grieved by the unseemliness of tardy attendance.
26. Never say in public or in private that you do not know the gospel is true.
27. Hold sacred and do not make common use of the names of Deity, or of such titles as Apostle, Prophet, Seer and Revelator. The ordinary titles for bearers of the Melchizedek Priesthood are Elder and Brother.
28. Honor the laws of the country, the state, and the community in which you labor.
29. Spend as little money as possible. Let the world and your fellow-members of the Church assist you in the things that are needful, thereby affording them an opportunity to prove that they are disciples of the Lord.
30. Take good care of your money; guard against loss and robbery.
31. Do not borrow money from members of the Church or others.
32. Write your given name in full or abbreviate specifically, as "Geo." for George, "Wm." for William. Initials fail to indicate the sex or make clear which person is meant.
33. Do not engage in long sight-seeing trips during your mission.
34. Get the spirit of your mission, and keep it. "Let your light so shine befor emen, that they may see your good works and glorify your Father which is in heaven."
2. While in cars, ships, hotels or other public places, never indulge in loud speaking, heated discussions, inappropriate singing, games of chance, vulgar stories or in any conduct whatsoever that is rowdy or boisterous and not becoming a gentleman.
3. The journey to the mission field often affords excellent opportunity for study. You will do well to avail yourself of this opportunity.
4. If you have the privilege of "sight-seeing" within the larger cities, you should refrain from visiting the "districts" of bad reputation. If you cannot assist in correcting evil, avoid it entirely.
5. When you reach your field of labor, let all your talents, affections and powers be centered on the work of the ministry.
6. Carefully observe and perform all instructions given to you by those in authority.
7. Get an understanding of the gospel through prayerful and careful study and teach it as the Spirit directs. Study the scriptures with care - the Jewish, the Nephite, and the latter-day revelations. Store your mind with knowledge of the truth, and the spirit of the Lord will bring it to your remembrance in due season.
8. Live near the Lord so that you can approach him and appeal to him on all occasions. Do all things with a prayerful heart; pray vocally morning and evening, oftener when necessary, and pray secretly every day. Prayer should be appropriate to the occasion and the spirit of the Lord will direct the one who prays if he be responsive to the divine influence.
9. Seek learning by faith as well as by study. Try to acquire proficiency in the use of the language, but do not depend upon fine words or upon the learning of the world for the effectiveness of your preaching.
10. Remember that you are sent out to preach the first principles of the gospel and to call men to repentance; not to pose as expounders of mysteries, either spiritual or otherwise. Do not enter into debate with fellow missionaries nor with anyone else over obscure points and passages; and do not seek to advance beyond what the Lord has revealed.
11. Portray the excellencies of the gospel but never ridicule the religious beliefs of others. Impute sincerity of mind and purpose to other men as you claim it for yourself.
12. Do your best at all times. Your duty to yourself and your God demands this constant effort.
13. Be appreciative of every act of kindness shown you and leave your blessing with the deserving.
14. Bless, but do not curse.
15. Be charitable to the unfortunate, and sympathize with the afflicted.
16. Lodge, eat and pray with the people as opportunity may allow and accept their hospitality with gratitude.
17. Seek to learn the will of the Lord and then do it. When success attends your labors give your Father in Heaven the glory.
18. Observe the Word of Wisdom in all strictness, refraining from the use of tea, coffee, tobacco, and intoxicants of every kind.
19. Care well for your health, remembering always that your life is precious. All excesses are wrong and bring ill results. You should nto walk too much, talk too much, fast too much, eat or drink too much, nor attempt to do without needful things. Remember that wisdom in all things is one of the greatest gifts; therefore, cultivate it.
20. Be cleanly in your person, clothing and habits. Be of genteel deportment and pattern after the best manners. Do not engage in undignified games, sports or pastimes.
21. Be candid and sincere; be pleasant and cheerful, but do not indulge in nonsense, ridicule, or unseemly jesting.
22. Guard against familiarity with persons of the opposite sex. Any departure from this rule may lead to immorality; and a fallen brother not only condemns himself but brings misery and woe to the kindred of both parties concerned. Sexual sin is a heinous offense; there are few sins more enticing and none more dangerous and deadly.
23. Keep a brief daily journal of your life's (missionary) labors. Elders should be especially careful to make record of all their ministrations as bearers of the priesthood, such as baptisms, confirmations, blessings and naming of children, ordinations, etc. Manifestations of the power of the Spirit in relief of suffering, healing, etc., should be recorded by missionaries who are witnesses thereto, and should be reported to the respective mission presidents.
24. Do not let your ambition to bring new members into the Church lead you to baptize those who are unworthy. Never baptize a married woman without the consent of her husband, nor minor children without the consent of their parents.
25. Be punctual in your duty, that the spirit of the Lord may not be grieved by the unseemliness of tardy attendance.
26. Never say in public or in private that you do not know the gospel is true.
27. Hold sacred and do not make common use of the names of Deity, or of such titles as Apostle, Prophet, Seer and Revelator. The ordinary titles for bearers of the Melchizedek Priesthood are Elder and Brother.
28. Honor the laws of the country, the state, and the community in which you labor.
29. Spend as little money as possible. Let the world and your fellow-members of the Church assist you in the things that are needful, thereby affording them an opportunity to prove that they are disciples of the Lord.
30. Take good care of your money; guard against loss and robbery.
31. Do not borrow money from members of the Church or others.
32. Write your given name in full or abbreviate specifically, as "Geo." for George, "Wm." for William. Initials fail to indicate the sex or make clear which person is meant.
33. Do not engage in long sight-seeing trips during your mission.
34. Get the spirit of your mission, and keep it. "Let your light so shine befor emen, that they may see your good works and glorify your Father which is in heaven."
Returning Home
35. Upon your release, or prior thereto, do not make promises to write or render other personal service when you return home. Wait until you do return and then do all you reasonably can do to keep alive the good and pure acquaintanceships you have formed in the mission field.
36. The conduct of missionaries on their homeward journey should be circumspect, and in every respect compatible with their high calling and their ministry. If there is opportunity for sight-seeing, it should be enjoyed in the spirit of learning and righteous pleasure. Let it be repeated that no good will come to you or others from witnessing evil sights.
Your ministry in God's service does not end with your missionary release.
38. In the zeal which comes of missionary experience caution should be observed not to obtrude your views on others. Every proper opportunity, however, should be sought to explain the gospel.
39. Upon your arrival home and the resumption of your home associations, do not become discouraged in the services of the Lord, if you seemingly fail to find the same intense devotion to the work of the gospel that you discovered among your missionary associates.
40. Be charitable in your judgment of others.
41. Be diligent in your church duties at home. Accept willingly any appointment that may be given to you which you can, in reason, perform, be it ever so humble. Let the beneficient spirit of your mission be infused into all your subsequent associations and work.
42. Remember that consistency, stability and fidelity to principle are qualities essential to great character.
36. The conduct of missionaries on their homeward journey should be circumspect, and in every respect compatible with their high calling and their ministry. If there is opportunity for sight-seeing, it should be enjoyed in the spirit of learning and righteous pleasure. Let it be repeated that no good will come to you or others from witnessing evil sights.
Your ministry in God's service does not end with your missionary release.
38. In the zeal which comes of missionary experience caution should be observed not to obtrude your views on others. Every proper opportunity, however, should be sought to explain the gospel.
39. Upon your arrival home and the resumption of your home associations, do not become discouraged in the services of the Lord, if you seemingly fail to find the same intense devotion to the work of the gospel that you discovered among your missionary associates.
40. Be charitable in your judgment of others.
41. Be diligent in your church duties at home. Accept willingly any appointment that may be given to you which you can, in reason, perform, be it ever so humble. Let the beneficient spirit of your mission be infused into all your subsequent associations and work.
42. Remember that consistency, stability and fidelity to principle are qualities essential to great character.
4.
The thousands of men and women who have carried Mormonism to the world for more than a century have blazed a broad road of approval and effective practices.
Authorities of the church have caused the principles evolved from their experiences to be set down as regulations to guide new missionaries taking to the field, although the widest possible range for the exercise of initiative and application of divine guidance of the individual is recognized and allowed.
First and foremost, the missionary is advised to keep his health in good repair with temperance in eating and physical conduct, use of a well-balanced diet, attention to regularity of bodily functions, wearing of sufficient clothing and adjusting it to meet any change in temperature, keeping his feet dry, sleeping with open windows, avoidance of tuberculosis, typhoid fever and keeping away from persons infected with communicable ailments except in cases of ministration to the sick.
If one of the elders should become seriously ill, he is at once placed in a good hospital by the other, who notifies the mission president.
The reason that missionaries travel together, two and two, is the strengthening each receives from companionship, the protection that being together brings from a great variety of ills, and the added zeal that comes from teamwork. They keep their president informed of their whereabouts at all times.
Unnecessary correspondence with home or friends is discouraged because of the long hours wasted at writing that might be more profitabley expended in saving souls.
Three ironbound rules are laid down in regard to associations with women, for purposes of protecting the good names of the elders against false accusations, for upholding the dignity of the church and high calling of the priesthood, and as a bolster against possible human fraility [sic] in the elders themselves. These rules are:
a. Never be alone with a woman.
b. Never call a woman by her first name.
c. Do not touch a woman except to shake hands with her.
Naturally, these same rules apply in regard to a woman missionary, by substituting the word "man" for "woman." Mixed swimming is avoided.
Missionaries are advised to seek lodging in families where room and board is offered, in preference to hotel accomodations. The reason for this is the opportunity that living with a private family affords for proselyting and demonstrating the gospel by the clean living of the elders, or ladies.
Missionaries visit persons who are already members of the church to strengthen their bonds of fellowship, and seek new members.
Money plays a very minor role in missionary work, and those sent out are taught to need and use as little of it as possible. Some of them, who are wealthy, are cautioned against distribution of personal gifts.
An elder's time, or that of a lady missionary, is considered his or her greatest asset in the work, and careful budgets of it are maintained.
There is constant need for the seeking of inspiration from God, and basic rules for obtaining this are laid out as virtuous living, maintaining a harmonious spirit, a strong desire for inspiration, prayer and faith.
Constant study forms a large part of the program. However, missionaries are cautioned that they are out to save souls, and that the study of any subject not directly related to the task at hand is a waste of valuable missionary time. Study for the most part takes the form of reading, and application of principles learned to daily contacts with those whom it is desired to bring into the faith.
Members of the Latter-day Saint ministry do not wear any distinguishing costume. They are advised, however, to select dignified and sober clothing.
Looming large in the missionary's work program is the practice of tracting. Time has proven this method of spreading the gospel, and Mormon elders have developed it into a fine art. They go after the matter with accurate maps of a community, systematically chalking off each area they have covered. If a non-Mormon receives a tract, he is likely to get another the next week, and next after that, until he has formulated a rather complete picture of the faith. The missionaries knock at a door, introduce themselves, and encourage the householder to invite them in to discuss the gospel.
If a person is certain of the identity of a pair of Mormon missionaries, he may be sure that, whether they are men or women, they come from some of the finest and cleanest families in the world, that they have been thoroughly screened for this work, which they are undertaking in a selfless spirit that makes the daily lives of most people seem drab, selfish, petty, shallow. No better persons could ever cross a stranger's threshold.
In the words of Presiding Bishop LeGrand Richards, in a talk to a quarterly stake conference at Assembly Hall in Salt Lake City in April, 1946, "If our young men and women, clean, noble, sincere, zealous as they are, are not fitted to cry 'Repent! Repent!' to the world, then I surely don't know who is!"
Cornerstone of missionary literature is the Book of Mormon, and missionaries seek every means of placing it where it will be read. This is augmented by a whole list of tracts and booklets that were written by some of the nation's greatest scholars. The Centennial series, for instance, which is now being used in the missions, was written mostly by Dr. John A. Widtsoe, now a member of the Council of the Twelve Apostles. Dr. Widtsoe formerly was president of the University of Utah, and the Utah State Agricultural College, and is a famous chemist. He is the author of many books that have been used as texts in public schools throughout the west, especially on such subjects as dry farming, irrigation, and agricultural specialties. He also has written many other church and theological works.
Missionaries hold sacramental meetings, conferences, gatherings, cottage meetings, for those who are seeking the gospel, establish and assist home Sunday schools, aid branches of the church, hold open-air meetings, help with the establishment of primary groups, Mutual Improvement Associations, Relief Society units, and all other church activities.
They are fully ordained ministers in every sense of the word, and are available for conducting funeral services without pay, performance of marriage ceremonies where such is authorized by law, baptizing new members into the church, the laying on of hands to convey the Holy Ghost, the anointing of the sick, blessing of children, administering the Holy Sacrament, and other ordinances of the church.
They seek to promulgate the gospel by every dignified and respectable means, by radio, through the press, in personal conversations, in making public speeches, in tracting, and many other methods which individual initiative suggests.
They maintain accurate records of all their work, and in their mission headquarters all this information is assembled in such a manner as to give a full and complete picture of the membership of any branch of the church in that area. Births, deaths, baptisms, divorces, confirmations, ministrations to the sick, are all fully reported.
If a person is genuinely interested in the Mormons and has not been contacted by one of their members or missionaries, his inquiry is cordially accepted if he writes to the nearest mission headquarters, or direct to the Church Information Bureau, Temple Block Salt Lake City, Utah, and the church imediately places in his hands the means of making a further study of the faith.
Authorities of the church have caused the principles evolved from their experiences to be set down as regulations to guide new missionaries taking to the field, although the widest possible range for the exercise of initiative and application of divine guidance of the individual is recognized and allowed.
First and foremost, the missionary is advised to keep his health in good repair with temperance in eating and physical conduct, use of a well-balanced diet, attention to regularity of bodily functions, wearing of sufficient clothing and adjusting it to meet any change in temperature, keeping his feet dry, sleeping with open windows, avoidance of tuberculosis, typhoid fever and keeping away from persons infected with communicable ailments except in cases of ministration to the sick.
If one of the elders should become seriously ill, he is at once placed in a good hospital by the other, who notifies the mission president.
The reason that missionaries travel together, two and two, is the strengthening each receives from companionship, the protection that being together brings from a great variety of ills, and the added zeal that comes from teamwork. They keep their president informed of their whereabouts at all times.
Unnecessary correspondence with home or friends is discouraged because of the long hours wasted at writing that might be more profitabley expended in saving souls.
Three ironbound rules are laid down in regard to associations with women, for purposes of protecting the good names of the elders against false accusations, for upholding the dignity of the church and high calling of the priesthood, and as a bolster against possible human fraility [sic] in the elders themselves. These rules are:
a. Never be alone with a woman.
b. Never call a woman by her first name.
c. Do not touch a woman except to shake hands with her.
Naturally, these same rules apply in regard to a woman missionary, by substituting the word "man" for "woman." Mixed swimming is avoided.
Missionaries are advised to seek lodging in families where room and board is offered, in preference to hotel accomodations. The reason for this is the opportunity that living with a private family affords for proselyting and demonstrating the gospel by the clean living of the elders, or ladies.
Missionaries visit persons who are already members of the church to strengthen their bonds of fellowship, and seek new members.
Money plays a very minor role in missionary work, and those sent out are taught to need and use as little of it as possible. Some of them, who are wealthy, are cautioned against distribution of personal gifts.
An elder's time, or that of a lady missionary, is considered his or her greatest asset in the work, and careful budgets of it are maintained.
There is constant need for the seeking of inspiration from God, and basic rules for obtaining this are laid out as virtuous living, maintaining a harmonious spirit, a strong desire for inspiration, prayer and faith.
Constant study forms a large part of the program. However, missionaries are cautioned that they are out to save souls, and that the study of any subject not directly related to the task at hand is a waste of valuable missionary time. Study for the most part takes the form of reading, and application of principles learned to daily contacts with those whom it is desired to bring into the faith.
Members of the Latter-day Saint ministry do not wear any distinguishing costume. They are advised, however, to select dignified and sober clothing.
Looming large in the missionary's work program is the practice of tracting. Time has proven this method of spreading the gospel, and Mormon elders have developed it into a fine art. They go after the matter with accurate maps of a community, systematically chalking off each area they have covered. If a non-Mormon receives a tract, he is likely to get another the next week, and next after that, until he has formulated a rather complete picture of the faith. The missionaries knock at a door, introduce themselves, and encourage the householder to invite them in to discuss the gospel.
If a person is certain of the identity of a pair of Mormon missionaries, he may be sure that, whether they are men or women, they come from some of the finest and cleanest families in the world, that they have been thoroughly screened for this work, which they are undertaking in a selfless spirit that makes the daily lives of most people seem drab, selfish, petty, shallow. No better persons could ever cross a stranger's threshold.
In the words of Presiding Bishop LeGrand Richards, in a talk to a quarterly stake conference at Assembly Hall in Salt Lake City in April, 1946, "If our young men and women, clean, noble, sincere, zealous as they are, are not fitted to cry 'Repent! Repent!' to the world, then I surely don't know who is!"
Cornerstone of missionary literature is the Book of Mormon, and missionaries seek every means of placing it where it will be read. This is augmented by a whole list of tracts and booklets that were written by some of the nation's greatest scholars. The Centennial series, for instance, which is now being used in the missions, was written mostly by Dr. John A. Widtsoe, now a member of the Council of the Twelve Apostles. Dr. Widtsoe formerly was president of the University of Utah, and the Utah State Agricultural College, and is a famous chemist. He is the author of many books that have been used as texts in public schools throughout the west, especially on such subjects as dry farming, irrigation, and agricultural specialties. He also has written many other church and theological works.
Missionaries hold sacramental meetings, conferences, gatherings, cottage meetings, for those who are seeking the gospel, establish and assist home Sunday schools, aid branches of the church, hold open-air meetings, help with the establishment of primary groups, Mutual Improvement Associations, Relief Society units, and all other church activities.
They are fully ordained ministers in every sense of the word, and are available for conducting funeral services without pay, performance of marriage ceremonies where such is authorized by law, baptizing new members into the church, the laying on of hands to convey the Holy Ghost, the anointing of the sick, blessing of children, administering the Holy Sacrament, and other ordinances of the church.
They seek to promulgate the gospel by every dignified and respectable means, by radio, through the press, in personal conversations, in making public speeches, in tracting, and many other methods which individual initiative suggests.
They maintain accurate records of all their work, and in their mission headquarters all this information is assembled in such a manner as to give a full and complete picture of the membership of any branch of the church in that area. Births, deaths, baptisms, divorces, confirmations, ministrations to the sick, are all fully reported.
If a person is genuinely interested in the Mormons and has not been contacted by one of their members or missionaries, his inquiry is cordially accepted if he writes to the nearest mission headquarters, or direct to the Church Information Bureau, Temple Block Salt Lake City, Utah, and the church imediately places in his hands the means of making a further study of the faith.
5.
Latter-day Saint missionary activity is not a desultory sort of thing, with people wandering indiscriminately here and there proclaiming the gospel. It is an orderly, thoroughly organized system that is more effective for its purpose than almost any other organization of human beings in the world.
A president, with two counselors, presides over each mission. He holds his appointment from the first presidency of the church. Regularly appointed Missionaries work under his direction. In their calls, they represent him. The mission president's wife usually heads women's activities.
The mission is divided into districts to facilitate administration. Each district is headed by a president. The district president has a position that corresponds to that of stake president. In districts that can provide enough leadership, he is one of the local members, sometimes in others, one of the missionaries acts as president. Each district has a clerk.
Each district is divided into branches.
The branch is the local unit of the mission. It is headed by a president who has two counselors. This presidency directs the branch affairs very much like the bishopric of a ward would manage its business, and is directly responsible to the district and mission presidents for all activites of the branch.
A missionaryh branch is organized by the mission president or by his direct representative. Four types of local organizations are recognized.
1. For very small groups, a Sunday school, with a superintendent. Sometimes a missionary serves in this capacity, but more often the position is filled by a local brother of the church.
2. In larger groups, where there is no qualified local member, a missionary is often appointed presiding elder. Auxiliary organizations, genealogical societies, and similar groups are established as needed.
3. When the number of members is sufficient, a branch is organized. A local elder with counselors, when these are available, is appointed branch president.
4. Large permanent groups in some missions are organized into independent branches that report directly to mission headquarters and have no connection with district headquarters.
Only a man holding the priesthood is qualified to preside over a branch.
Officers of a completely organized branch are: branch presidency; branch clerk; officers of the branch musical division, branch chorister, branch organist and members of the branch choir; officers of the branch auxiliaries, with presidency, secretary, teachers and other officials of the Relief Society, Sunday School, Mutual Improvement Association, "Primary," Genealogical organization, Missionary Society.
Presidents of branches are chosen and set apart by the mission president with assistance from the district president.
The president of the branch is its father. He is instructed to counsel and assist all saints in kindness. He strives to keep all members active, encourages those who show interest in the church, and sees that children blessed in the church are taught the gospel and baptized. He is responsible for the meeting place, and for its maintenance. He oversees the meetings, and endeavors to see that all of them are interesting and instructive. Administration of the sacrament is always under direction of the branch presidency in the branch.
Elders whose memberships are in branches of a mission are ordained only by the mission president. District and branch presidents, with approval of the mission president, ordain those who are advanced to positions in the Aaronic priesthood. Names of all candidates for ordination are presented before the branch priesthood for approval before ordination.
Regular teaching activity is part of the branch work, it being policy that every family should be visited at least once a month wherever practicable. All who hold the priesthood in a branch are eligible to teach, and all are constantly urged to bear their share of this responsibility and privilege.
Branch presidents are enjoined to see that no member of the church suffers from want of the necessities of life. The branch presidency meets with officers of the Relief Society to discuss and make provisions for those families which are in need.
Church members who live in a mission area and who desire to go to a temple for work there, must have a recommend from the mission president, the only person authorized to pass upon qualification of a mission member for entering a temple.
Branch presidents make periodic reports to the mission president. They include:
a. Receipts of all money, such as tithing, fast offerings, and other funds paid by members.
b. Expenditures for rent, light, fuel, charity.
c. Remittance of the balance of cash on hand.
d. Activities of the branch, including meetings and missionary work.
e. Historical items.
Each organized branch has a record of members, historical record, record of tithing and fast offering. The branch issues certificates of membership, genealogical record sheets, blessing certificates, baptism certificates, certificates of ordination to the Aaronic priesthood, and priesthood rolls.
A president, with two counselors, presides over each mission. He holds his appointment from the first presidency of the church. Regularly appointed Missionaries work under his direction. In their calls, they represent him. The mission president's wife usually heads women's activities.
The mission is divided into districts to facilitate administration. Each district is headed by a president. The district president has a position that corresponds to that of stake president. In districts that can provide enough leadership, he is one of the local members, sometimes in others, one of the missionaries acts as president. Each district has a clerk.
Each district is divided into branches.
The branch is the local unit of the mission. It is headed by a president who has two counselors. This presidency directs the branch affairs very much like the bishopric of a ward would manage its business, and is directly responsible to the district and mission presidents for all activites of the branch.
A missionaryh branch is organized by the mission president or by his direct representative. Four types of local organizations are recognized.
1. For very small groups, a Sunday school, with a superintendent. Sometimes a missionary serves in this capacity, but more often the position is filled by a local brother of the church.
2. In larger groups, where there is no qualified local member, a missionary is often appointed presiding elder. Auxiliary organizations, genealogical societies, and similar groups are established as needed.
3. When the number of members is sufficient, a branch is organized. A local elder with counselors, when these are available, is appointed branch president.
4. Large permanent groups in some missions are organized into independent branches that report directly to mission headquarters and have no connection with district headquarters.
Only a man holding the priesthood is qualified to preside over a branch.
Officers of a completely organized branch are: branch presidency; branch clerk; officers of the branch musical division, branch chorister, branch organist and members of the branch choir; officers of the branch auxiliaries, with presidency, secretary, teachers and other officials of the Relief Society, Sunday School, Mutual Improvement Association, "Primary," Genealogical organization, Missionary Society.
Presidents of branches are chosen and set apart by the mission president with assistance from the district president.
The president of the branch is its father. He is instructed to counsel and assist all saints in kindness. He strives to keep all members active, encourages those who show interest in the church, and sees that children blessed in the church are taught the gospel and baptized. He is responsible for the meeting place, and for its maintenance. He oversees the meetings, and endeavors to see that all of them are interesting and instructive. Administration of the sacrament is always under direction of the branch presidency in the branch.
Elders whose memberships are in branches of a mission are ordained only by the mission president. District and branch presidents, with approval of the mission president, ordain those who are advanced to positions in the Aaronic priesthood. Names of all candidates for ordination are presented before the branch priesthood for approval before ordination.
Regular teaching activity is part of the branch work, it being policy that every family should be visited at least once a month wherever practicable. All who hold the priesthood in a branch are eligible to teach, and all are constantly urged to bear their share of this responsibility and privilege.
Branch presidents are enjoined to see that no member of the church suffers from want of the necessities of life. The branch presidency meets with officers of the Relief Society to discuss and make provisions for those families which are in need.
Church members who live in a mission area and who desire to go to a temple for work there, must have a recommend from the mission president, the only person authorized to pass upon qualification of a mission member for entering a temple.
Branch presidents make periodic reports to the mission president. They include:
a. Receipts of all money, such as tithing, fast offerings, and other funds paid by members.
b. Expenditures for rent, light, fuel, charity.
c. Remittance of the balance of cash on hand.
d. Activities of the branch, including meetings and missionary work.
e. Historical items.
Each organized branch has a record of members, historical record, record of tithing and fast offering. The branch issues certificates of membership, genealogical record sheets, blessing certificates, baptism certificates, certificates of ordination to the Aaronic priesthood, and priesthood rolls.
6.
Growth and revitalization of the church has been greatly enhanced by inauguration of the stake missionary program in April, 1936. This encompasses work that is not done in the foreign fields, nor in distant parts of the United States and its territories, but in the immediate communities in which already organized stakes are located.
Members called to do this work often are worthy people whose circumstances do not in most cases warrant their being called to missions far afield. They are thus able to live at home and still devote their time to the building of the church and the spreading of the gospel.
Those who enter stake missionary work are called and set apart by the stake presidencies with special authorization from the first presidency. Their work has two main purposes: the bringing back into active participation of those who have become inactive in church work, and the conversion of non-Mormons who reside within the stake area.
Responsibility for this program was placed directly upon the First Council of Seventy, with headquarters in the general church offices in Salt Lake City. The various quorums of the Seventies have supplied about 1210 of the missionaries, or approximately 50 percent, of those engaged in this work. Other missionaries have come from other quorums and from among women of the church. In many cases, when a man holding another priesthood has served as a stake missionary, he is honored with an ordination to the Seventy.
The constant demand upon the quorums for missionaries has kept them thinking in terms of proselyting obligations.
Many members who have been looking forward to being called have set about a more thorough study of the scriptures and of the church, as well as the arranging of their own personal affairs in a more orderly manner so that they might be able to accept a call when one should come.
Members who have rendered missionary service have found new zest in their church work. "Have grown in the spirit and knowledge of the Lord and His goodness to His children."
Through having most of the facilities of the main body of the church at hand, stake missionaries are enabled to invite friends who are interested to regular meetings, to investigate the faith and organization at first hand. This has not only resulted in many new adherents but has greatly strengthened older members, who have been more or less put on their mettle by the knowledge that so many inquiring friends were visiting them and their services.
Women have had a large share in this program. Through the nine years for which reports are available, there has been an average number of 642 of them on calls. They have gained entrance to many homes where men would not have been welcomed, and have done a prodigious amount of proselyting.
Many families that had been drifting apart have been reunited, physically and spiritually, by one or more members being engaged in stake or foreign missionary work. In all taking a stand together to assist the one or two on call, they have cultivated a cooperative spirit of sacrifice that has brought them closer together in their ordinary family bonds.
During the nine years, this program, alone, added 18,442 new members to the church. This is the equivalent of thirty average-sized wards of more than 600 members, or more than four average stakes. This, of course, is not in any way counting or tabulating the efforts of foreign missionaries and those in other parts of the country. This is the result of the efforts of those laboring at home.
Expansion has been so great in many stakes that creation of new wards by dividing over-populous groups, has been necessary.
Some other results of this campaign for the nine years are here shown.
a. Times out doing missionary work 1,144,872
b. Homes entered for the first time 715,493
c. Revisits to homes 712,762
d. Gospel conversations 1,866,141
e. Standard church works distributed
(Including 46,565 Books of Mormon) 83,381
f. Tracts and pamphlets distributed 1,721,889
g. Cottage meetings held 85,353
One of the outstanding persons in organizing and coordinating this home missionary effort has been Arnold Dee White, secretary of the First Council of the Seventy. He is one of the presidents of the 227th Quorum of Seventy, and served as secretary of the first council for ten years, throughout the period of stake missionary work, under three successive senior presidents, Elders J. Golden Kimball, Rulon S. Wells, and Levi Edgar Young. He was a missionary to Great Britain in 1930-32, and for 19 months was secretary of that mission. He filled two missions in the Granite stake as stake missionary, was another term there as stake mission president, and one term as president of the East Mill Creek stake mission. Many others have also found in this work a means of serving the church.
Next: Propaganda
Members called to do this work often are worthy people whose circumstances do not in most cases warrant their being called to missions far afield. They are thus able to live at home and still devote their time to the building of the church and the spreading of the gospel.
Those who enter stake missionary work are called and set apart by the stake presidencies with special authorization from the first presidency. Their work has two main purposes: the bringing back into active participation of those who have become inactive in church work, and the conversion of non-Mormons who reside within the stake area.
Responsibility for this program was placed directly upon the First Council of Seventy, with headquarters in the general church offices in Salt Lake City. The various quorums of the Seventies have supplied about 1210 of the missionaries, or approximately 50 percent, of those engaged in this work. Other missionaries have come from other quorums and from among women of the church. In many cases, when a man holding another priesthood has served as a stake missionary, he is honored with an ordination to the Seventy.
The constant demand upon the quorums for missionaries has kept them thinking in terms of proselyting obligations.
Many members who have been looking forward to being called have set about a more thorough study of the scriptures and of the church, as well as the arranging of their own personal affairs in a more orderly manner so that they might be able to accept a call when one should come.
Members who have rendered missionary service have found new zest in their church work. "Have grown in the spirit and knowledge of the Lord and His goodness to His children."
Through having most of the facilities of the main body of the church at hand, stake missionaries are enabled to invite friends who are interested to regular meetings, to investigate the faith and organization at first hand. This has not only resulted in many new adherents but has greatly strengthened older members, who have been more or less put on their mettle by the knowledge that so many inquiring friends were visiting them and their services.
Women have had a large share in this program. Through the nine years for which reports are available, there has been an average number of 642 of them on calls. They have gained entrance to many homes where men would not have been welcomed, and have done a prodigious amount of proselyting.
Many families that had been drifting apart have been reunited, physically and spiritually, by one or more members being engaged in stake or foreign missionary work. In all taking a stand together to assist the one or two on call, they have cultivated a cooperative spirit of sacrifice that has brought them closer together in their ordinary family bonds.
During the nine years, this program, alone, added 18,442 new members to the church. This is the equivalent of thirty average-sized wards of more than 600 members, or more than four average stakes. This, of course, is not in any way counting or tabulating the efforts of foreign missionaries and those in other parts of the country. This is the result of the efforts of those laboring at home.
Expansion has been so great in many stakes that creation of new wards by dividing over-populous groups, has been necessary.
Some other results of this campaign for the nine years are here shown.
a. Times out doing missionary work 1,144,872
b. Homes entered for the first time 715,493
c. Revisits to homes 712,762
d. Gospel conversations 1,866,141
e. Standard church works distributed
(Including 46,565 Books of Mormon) 83,381
f. Tracts and pamphlets distributed 1,721,889
g. Cottage meetings held 85,353
One of the outstanding persons in organizing and coordinating this home missionary effort has been Arnold Dee White, secretary of the First Council of the Seventy. He is one of the presidents of the 227th Quorum of Seventy, and served as secretary of the first council for ten years, throughout the period of stake missionary work, under three successive senior presidents, Elders J. Golden Kimball, Rulon S. Wells, and Levi Edgar Young. He was a missionary to Great Britain in 1930-32, and for 19 months was secretary of that mission. He filled two missions in the Granite stake as stake missionary, was another term there as stake mission president, and one term as president of the East Mill Creek stake mission. Many others have also found in this work a means of serving the church.
Next: Propaganda
