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On the Cover 

Sunday, September 21, 1823, is one of 
those milestone days in the restoration 
of the gospel. Over three years had 
passed since Joseph Smith, Jr., had 
seen and communicated with the Father 
and the Son. Now, almost 18 years 
old, Joseph was anxious to be on with 
his appointed mission. "During the 
space of time which intervened between 
the time I had seen the vision and the 
year eighteen hundred and twenty-three 
... I frequently fell into many foolish 
errors, and displayed the weakness of 
youth, and the foibles of human nature. 
In consequence of these things . . . 
after I retired to my bed for the night, 
I betook myself to prayer and supplica- 
tion to Almighty God for forgiveness of 
all my sins and follies, and also for a 
manifestation to me. . . ." (See The 
Writings of Joseph Smith in the Pearl 
of Great Price.) 

Three times during the night and 
twice the next day, a resurrected 
prophet-historian-soldier of the Ameri- 
cas, Moroni, appeared to Joseph Smith 
and instructed him concerning an an- 
cient record that four years hence would 
be given him in preparation for its 
appearance in the English language. 
The book would be known as the Book 
of Mormon, in honor of Moroni's father, 
who had done most of the editorial 
work on the record. The volume cov- 
ered a period of history from about 
2247 B.C. to A.D. 421. In time Joseph 
Smith would say, "I told the brethren 
that the Book of Mormon was the most 
correct of any book on earth, and the 
keystone of our religion. . . ." (History 
of the Church, Vol. 4, p. 461.) 

Little wonder, then, that through the 
years artists have put their brushes to 
painting the memorable events sur- 
rounding the coming forth of the Book 
of Mormon. Our cover is a reproduction 
of a new painting, by artist Tom Lovell, 
that will be widely used in visitors 
centers by the Church Information 

The Voice of the Church September 1970 Volume 73, Number 9 








Special Features 

Editor's Page: The Sacredness of Marriage, President Joseph Fielding 


Confirming Records of Moroni's Coming, Dr. Richard Lloyd Anderson 

The Generations, Leonore Y. Parkinson 

B. H. Roberts: A Mormon Philosophy of Speech, Dr. Eric G. Stephan 

The Spirit of Missionary Work, Jay M. Todd 

The Peruvian Earthquakes, by Two Missionaries 

After Ten Years, Betty McMillan 

My Confrontation with Mormonism, Robert L. Cannon 

The Relief Society Magazine, Marianne C. Sharp 

Mud on His Shoes, Ned A. Stokes 

Mother of a Nation, Helen H. Trutton 

To Offer An Acceptable Sacrifice to the Lord, Owen Cannon Bennion 

Tremendous Trifles, Dr. Harold Glen Clark 

Wilford Woodruff's Mission to Maine, Donald Q. Cannon 

The New Meetinghouse Library Program 

Regular Features 

Lest We Forget: I'll Go Where You Want Me to Go, Albert L. Zobell, Jr. 
Genealogy: Books of Remembrance or Books of Encumbrance, Law- 
rence W. Rand 
LDS Scene 

Presiding Bishopric's Page: The Presiding Bishop Talks to Youth About 
Meeting the Challenges of Life, Bishop John H. Vandenberg 
The Church Moves On 
Buffs and Rebuffs 

Today's Family: Family Decision Making, Part 2: Analysis for Larger 
Decisions, Dr. Melvin J. Stanford 

Research & Review: On Running as Fast as You Can and Staying in 
the Same Place, Dr. Elliott D. Landau 

These Times: The U.S. and World Order, Dr. G. Homer Durham 
End of an Era 
61, 69, 71 
Spoken Word, Richard L. Evans 

Era of Youth 

Marion D. Hanks and Elaine Cannon, Editors 

Of Saints and Heroes, Elaine Cannon 

Separated — for Awhile, Marion D. Hanks 

If You Really Loved Me, You Would . . . 

Interview with Neal A. Maxwell, Jim Jardine and Rich Boyer 

The Compromise, Linda Buhler Sillito 

The Impossible Dream 

Fiction, Poetry 

58 The Risk of Love, Catherine Kay Edwards 
34, 40, 62, 68, 74 

Joseph Fielding Smith, Richard L. Evans, Editors; Doyle L. Green, Managing Editor; Jay M. Todd, Assistant Managing Editor; Eleanor 
Knowies, Copy Editor; Mabel Jones Gabbott, Manuscript Editor; Albert L. Zobell, Jr., Research Editor; William T. Sykes, Bernell W. 
Berrett, Editorial Associates; G, Homer Durham, Hugh Nibley, Albert L. Payne, Truman G. Madsen, Elliott Landau, Leonard Arrington, 
Contributing Editors; Marion D. Hanks, Era of Youth Editor; Elaine Cannon, Era of Youth Associate Editor; Ralph Reynolds, Art Direc- 
tor; Norman Price, Staff Artist. 

W. Jay Eldredge, General Manager; Florence S. Jacobsen, Associate General Manager; Verl F. Scott, Business Manager; A. Glen 
Snarr, Circulation Manager; S. Glenn Smith, Advertising Representative. 

© General Superintendent, Young Men's Mutual Improvement Association of The Church of Jesus Christ of Latter-day Saints, 1970; 
published by the Mutual Improvement Associations. All rights reserved. 

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The Improvement Era, 79 South State, Salt Lake City, Utah 84111 

Era, September 1970 1 

Editor's Page 

By President Joseph Fielding Smith 

The Sacredness 

• Marriage is considered by a great many 
people as merely a civil contract or agreement 
between a man and woman that they will live 
together, "until death do you part." 

No ordinance connected with the gospel of 
Jesus Christ is of greater importance, of more 
solemn and sacred nature, and more necessary 
to the eternal joy of man than marriage in the 
house of the Lord. It is an eternal principle 
upon which the very existence of mankind de- 
pends. The Lord gave the law of marriage to 
man in the beginning of the world as a part 
of the gospel law. In the gospel plan, marriage 
should endure forever. If all mankind would 
live in strict obedience to the gospel and in that 
love which is begotten by the Spirit of the 
Lord, all marriages would be eternal, and 
divorce would be unknown. 

Divorce is not part of the gospel plan. Di- 
vorce has been introduced because of the hard- 
ness of people's hearts and their unbelief. When 
the Pharisees tempted Christ, saying: "Is it 
lawful for a man to put away his wife for every 
cause?" he answered them : "Have ye not read, 
that he which made them at the beginning 
made them male and female, And said, For 
this cause shall a man leave father and mother, 
and shall cleave to his wife: and they twain 
shall be one flesh? Wherefore they are no 
more twain, but one flesh. What therefore 
God hath joined together, let not man put 

of Marriage 

asunder." Then when they asked why Moses 
permitted divorce, the answer of the Lord was : 
"Moses because of the hardness of your hearts 
suffered you to put away your wives: but from 
the beginning it was not so." (See Matt. 
19:3-8.) What God joins together is eternal. 

Marriage is a principle that, when entered 
into, presents more challenges and blessings 
than any other. It should be lived in the spirit 
of patience and love, even that greater love 
which comes through the power of the Holy 
Spirit. Nothing will prepare mankind for 
exaltation in the kingdom of God as readily as 
faithfulness to the marriage covenant. Through 
this covenant, perhaps more than any other, 
we accomplish the perfect degree of the divine 
will. If properly received, this covenant can be 
the means by which man gains his greatest 
happiness. The greatest honors in this life and 
in the life to come— honor, dominion, and power 
in perfect love— are blessings that flow from it. 
These blessings of eternal glory are held in 
reserve for those who are willing to abide in 
this and all other covenants of the gospel. 

The Lord has given to the Church definite 
instructions in relation to this sacred principle, 
which is so essential to the happiness of man. 
There is in the Church a ceremony that gives 
to the covenanting parties blessings that do 
not end with death. Marriage as understood 
by Latter-day Saints is a covenant ordained to 

be everlasting. It is the foundation for eternal 
exaltation, for without it there could be no 
eternal increase in the kingdom of God. 

Marriages among Latter-day Saints are eter- 
nal if they are properly performed, because the 
Eternal Father gave the covenant of marriage 
that is received by couples who go to the 
temple for this blessing. The almost universal 
idea that marriage is a contract which must 
end at death did not originate with our Father. 
It was introduced by the enemy of truth, who 
has sworn to overthrow the kingdom of 
righteousness if he can. The first marriage ever 
performed on this earth was performed before 
death came into the world, and the thought 
of death and a separation did not enter into it. 

May all Latter-day Saint youth desire the 
true and sacred way of eternal marriage with 
all their hearts and souls. 

May all Latter-day Saint fathers and mothers 
teach their children the sacredness of the mar- 
riage covenant. Let them impress upon their 
children that in no other way than by honoring 
the covenants of God, among which the cove- 
nant of eternal marriage is one of the greatest, 
can they obtain the blessings of eternal lives. 

If they will be true to these commandments, 
their glory and exaltation shall have no 
bounds: ". . . all things are theirs, . . . and 
they are Christ's, and Christ is God's. And they 
shall overcome all things." (D&C 76:59-60. ) O 

Era, September 1970 3 


of Moroni's 

By Dr. Richard Lloyd Anderson 

Illustrated by Phyllis Luch 

• Authentic experience teems with detail. Momen- 
tous events can be retold with new dimensions 
because descriptive powers only approximate the 
vividness of real life. On five occasions, experienced 
scribes recorded the appearance of Moroni to Joseph 
Smith on September 21 and 22, 1823. Four distinct 
manifestations had called the young prophet to his 
work of translating an ancient record, an intense 
spiritual contact unsurpassed in scripture. 

The quality of the written history about Moroni's 
coming is even more striking. Not only are multiple 
accounts of a vision rare in the Bible, but the exact 
process of recording is not known. However, the 
accounts of Moroni's first appearances are generally 
actual dictations to secretaries known for their 
record-keeping skills, and the result furnishes ten 
times the detail of even the three versions of Paul's 
first vision. 

The past few years have seen intense study of the 
First Vision by Latter-day Saint scholars and the 
consequent publication of several little-known narra- 
tives of Joseph Smith's earliest spiritual experience. 1 
However, every major record of the First Vision con- 
tinues its narrative through the coming of Moroni. 
Therefore, recently publicized records of the First 
Vision also permit the visions concerning the Book of 
Mormon to be told in greater depth. First, it is neces- 
sary to review the five sources that detail Moroni's 
first appearances: 

1, The most important account of the early visions 
is also the most widely used. Its total circulation is 
numbered in millions. In pamphlet form it is now 
known as Joseph Smith's Testimony, Its dictation 
began in 1838, its first publication as the "History of 
Joseph Smith" was in 1842 in the Times and Seasons, 
and it has been printed in full form since 1902 as the 
intended opening of the Prophet's detailed narrative, 
History of The Church of Jesus Christ of Latter-day 
Saints, It is familiar to every reading Latter-day Saint 
as a part of his scriptures, the "Extracts from the 
History of Joseph Smith, the Prophet" as part of the 
Pearl of Great Price. 

2. Next in importance is. the earliest known manu- 
script record of the early visions. Through the in- 
valuable work of Dean Jessee, of the Church His- 
torian's Office, it has been known that this account 
was written in either 1831 or 1832. However, he has 
recently discovered that the recorder (Frederick G. 
Williams ) did not begin to write for the Prophet until 
the later date. This earliest manuscript history is there- 
fore fixed at 1832. 2 This early attempt at official history 
is more detailed than any other account except the 

"History of Joseph Smith." 

3. In 1842, the Prophet approved for publication 
the Wentworth Letter, a summary of the main points 
of Church history up to that time. By an interesting 
coincidence, it was published in the Times and 
Seasons one issue prior to the first installment of« the 
detailed "History of Joseph Smith." Characterized by 
the Prophet himself as a "brief history," it is a sparkling 
gem of condensation. 3 

4. The spontaneous quality of a personal conver- 
sation with Joseph Smith is preserved in the 1835 
record of the interview with the notorious pretender 
"Joshua, the Jewish minister." Joseph Smith defended 
his own authority by relating God's call through the 
coming of angels. Somewhat more detailed than the 
Wentworth letter, the 1835 conversation was taken 
down at the time by Warren Cowdery. 4 

5. The first published history of the coming 
of Moroni appeared in letter form in the Messenger 
and Advocate in 1835. Its author was Oliver Cow- 
dery, but its wealth of detail must be attributed 
largely to the Prophet. Prefacing the first installment, 
the Second Elder indicated that he had the full 
cooperation and "assistance" of the First Elder, and 
the narrative is interspersed with occasional indica- 
tions of this, either the language of quotation ("to use 
his own words") or details obviously originating with 
the Prophet. 5 

Because critics of Joseph Smith have misused the 
Cowdery letters, it is important to stress their limita- 
tions. Like many writers, Oliver Cowdery aspired 
to more than he could perform. His preface en- 
visioned "a full history of the rise of the Church of 
the Latter Day Saints, and the most interesting parts 
of its progress. . . ." What he actually produced, 
however, was a history of the years in which the 
Book of Mormon was revealed and delivered for 
translation, 1823 to 1827. Skeptics assert that Joseph 
Smith did not have a First Vision because Oliver 
Cowdery did not narrate it. With equal logic, one 
might claim that nothing of note took place in Mor- 
mon history from 1827 to 1835 because Oliver 
Cowdery 's narrative stops at 1827. Arguments from 
silence are extremely hazardous. Although Oliver 
Cowdery apparently began to narrate the background 
of the First Vision, he shifted his chronology and 
jumped from 1820 to 1823— we do not know why." 

Dr. Richard Lloyd Anderson, professor of history and 
religion at Brigham Young University, is the author of 
numerous articles on the New Testament and the his- 
tory of the Church. He teaches the Gospel Doctrine 
class in the Pleasant View First Ward. 

Era, September 1970 5 

However, he did compose the longest account of the 
1823 revelations. All historians must be read in terms 
of their strengths and weaknesses, and Oliver Cow- 
dery's letters are essentially descriptions of the 
coming of Moroni and his message. 

The records discussed above make it obvious that 
Latter-day Saint history is in the process of its own 
correlation program. Multiple narratives of major 
events challenge historians to the hard work of collect- 
ing and the hard thinking of comparing. What 
emerges in the case of Moroni's coming is a powerful 
story of an overwhelming experience for Joseph Smith. 
But the intense night-long instruction from an angel 
can be best appreciated by studying the sequence of 
episodes during this time. For ease in handling quo- 
tations from the five sources, the following system 
will be adopted: (a) the basic Pearl of Great Price 
account, dictated in 1838, will not need citation; 
(b) supplemental information from Joseph Smith's 
three other accounts will be cited by the year of their 
recording, as discussed above; (c) supplemental in- 
formation from the Oliver Cowdery letters will be 
indicated by his name. 

1. The Prayer for Direction 

No man lives without feeling inadequacy and guilt 
for his mistakes, and the candor of Joseph Smith in 
describing inner conflict marks his narrative with 
honesty. Conscious of his calling through his First 
Vision, yet acutely aware of his human failings, he 
sought a second revelation with "full confidence" 
because he "had previously had one." Oliver Cowdery 
evidently talked with the Prophet concerning the 
physical surroundings of 1823. The early-rising farm 
family was asleep, but Joseph lay awake for some 
time. Oliver Cowdery reported that "hours passed 
unnumbered— how many or how few I know not, 
neither is he able to inform me, but supposes it must 
have been eleven or twelve, and perhaps later, as the 
noise and bustle of the family in retiring, had long 
since ceased." All of Joseph's direct accounts mention 
his fervent prayer, though one implies alternate prayer 
and contemplation: "I had not been asleep, but was 
meditating upon my past life and experience. I was 
well aware I had not kept the commandments, and I 
repented heartily for all my sins and transgressions, 
and humbled myself before him whose eye surveys 
all things at a glance" (1835). 

2. The Angel's Appearance 

In June 1830 (right after the organization of the 
Church), Joseph Smith recorded his main impression 
of the overwhelming sight of the angel, "whose 
countenance was as lightning, and whose garments 
were pure and white above all whiteness." 7 This 

striking metaphor is repeated in the 1838 History, in 
which the Prophet vividly detailed the angel's gar- 
ment— "a whiteness beyond anything earthly I had 
ever seen"— and person: "glorious beyond description, 
and his countenance truly like lightning." Retelling 
could not improve upon comparing the brilliant 
messenger to fiery lightning. 

In fact, Joseph Smith portrays the intense glory 
also described by biblical prophets, a thought-provok- 
ing fact. Though in different words, they report a 
common vision experience, an indication of the reality 
of it all. Just as "the glory of the Lord shone round 
about" (Luke 2:9) in ancient visions, the youthful 
Prophet found his room illuminated "lighter than at 
noonday." This celestial radiance is pictured in the 
1842 narrative: "a light like that of day, only of a 
far purer and more glorious appearance and bright- 
ness, burst into the room; indeed the first sight was 
as though the house was filled with consuming fire." 

Every word just quoted from the Prophet in 1842 
is also found (in slightly amplified form) in the 1835 
account of Oliver Cowdery, but attributed to Joseph 
Smith: "Indeed, to use his own description, the first 
sight was as though the house was filled with con- 
suming and unquenchable fire." The Prophet's 1842 
reiteration of Oliver Cowdery's words validates the 
latter's details of Moroni's appearance. Joseph Smith's 
approval of Oliver's narrative makes two other com- 
ments of Oliver highly significant: first, on the stature 
of the angel: "a little above the common size of men 
in this age," and second, on the angel's personality. 
Joseph Smith disclosed the trust inspired by the per- 
sonality of the messenger: "When I first looked upon 
him, I was afraid, but the fear soon left me." But the 
Prophet's secretary more intimately revealed the 
celestial love that accompanied celestial power: 
"though his countenance was as lightning, yet it was 
of a pleasing, innocent, and glorious appearance— so 
much so, that every fear was banished from the heart, 
and nothing but calmness pervaded the soul." 

3. The Angel's Identity 

"He called me by name, and said unto me that he 
was a messenger sent from the presence of God to me, 
and that his name was Moroni." This wording in the 
present Pearl of Great Price is modified from the 
first printing, in which the messenger was identified 
as "Nephi," a fact that has generated its share of 
superficial comment. A textual critic or a court of law 
reserves the right to use common sense in the face of 
obvious documentary errors. The "Nephi" reading 
contradicts all that the Prophet published on the sub- 
ject during his lifetime. In 1835 Joseph Smith identi- 
fied the messenger in official scripture: "Moroni, 

whom I have sent unto you to reveal the Book of 
Mormon. . . ." 8 That year Oliver Cowdery also named 
this individual in the Messenger and Advocate: "the 
angel Moroni, whose words I have been rehearsing, 
. . . communicated the knowledge of the record of the 
Nephites. . . ." 9 Without exhausting the evidence, 
nothing could be clearer than Joseph Smith's statement 
printed in the same year that the History began to be 
dictated: "Moroni, the person who deposited the 
plates, from whence the Book of Mormon was trans- 
lated, in a hill in Manchester, Ontario County, New 
York, being dead, and raised again therefrom, ap- 
peared unto me, and told me where they were; and 
gave me directions how to obtain them." 10 

4. The Personal Message 

Joseph Smith approached the Lord in sincere re- 
pentance, and the first words of the angel brought 
assurance and forgiveness. But the precise phrasing 
reminds every reader that there is no favoritism with 
God— that full acceptance is based on overcoming 
weakness. Oliver Cowdery's report stresses both the 
mercy and the justice of God: Joseph "received a joy 
and happiness indescribable by hearing that his own 
sins were forgiven, and his former transgressions to be 
remembered against him no more, if he then con- 
tinued to walk before the Lord according to his holy 
commandments." The accuracy of Oliver Cowdery's 
reporting is shown by the Prophet's inclusion of both 
forgiveness and responsibility in recalling Moroni's 
first words: "and he said the Lord had forgiven me 
my sins" ( 1832 ) ; "he said ... be faithful, and keep his 
commandments in all things" (1835). 

5. The Message of the Book of Mormon 

The angel of God proclaimed a new dispensation, 
and new scripture to restore "the fullness of the ever- 
lasting gospel." Preserved on metal plates, the sacred 
book contained "an account of the former inhabitants 
of this continent, and the source from whence thev 
sprang." Moroni fully explained this subject. Oliver 
Cowdery reported "a history of the aborigines of this 
country" from the angel, who "said they were literal 
descendants of Abraham." Joseph Smith used identi- 
cal language: "He said to me, the Indians were the 
literal descendants of Abraham" (1835). The angel's 
historical survey captured the complexity of actual 
civilizations: "a brief sketch of their origin, progress, 
civilization, laws, governments, of their righteousness 
and iniquity, and the blessings of God being finally 
withdrawn from them as a people . . ." (1842). 

The method of translation of the ancient record 
was also revealed. According to Oliver Cowdery, 
Moroni clearly explained that prophecy would be 
fulfilled in presenting scholars an opportunity to trans- 

late, and their inability to do so would necessitate the 
Lord's accomplishment of this work through inspira- 
tion. Joseph Smith's extended history explains the 
function of the Urim and Thummim, "two stones in 

'Accounts of Moroni's appearances 
give ten times the details that we 
have of Paul's first vision" 

silver bows . . . fastened to a breastplate." Supple- 
mentary accounts call them "transparent stones" 
(1842) and characterize the instrument as a spiritual 
help: "God would give me power to translate it with 
the assistance of this instrument" (1835). But such 
a gift was based on continued worthiness— the Prophet 
might have the "privilege" of obtaining the plates 
and translating "if obedient to the commandments of 
the Lord . . ." (Cowdery). 

6. The Message of Restoration 

The accounts considered together depict the 
announcement of gospel restoration more clearly than 
the account in the Pearl of Great Price. There, how- 
ever, is the most detailed record of particular scriptures 
explained by the heavenly instructor. The great un- 
fulfilled prophecies of the Bible were about to be 
vindicated in the modern era. The proud and wicked 
would face God's righteous anger at an imminent day 
of judgment (Mai. 3, 4). Elijah would be sent to 
establish a great work of preparation for the coming 
of the Lord (Mai. 4:5-6). The "Lord shall set his 
hand again the second time to recover the remnant 
of his people," and there will be millennial peace and 
security for the righteous - ( Isa. 11 ) . All who abide 
that day will accept and obey Jesus Christ (Acts 
3 : 19-21 ) . The "terrible day of the Lord" will not come 
unannounced, for his spirit will be "upon all flesh," 
and "your young men shall see visions" (Joel 2:28-32). 
Yet this is not a comprehensive list: "He quoted many 
other passages of scripture and offered many explana- 
tions which cannot be mentioned here." 

The supplementary accounts are particularly help- 
ful at this point. As implied above, Oliver Cowdery 
named Isaiah 29 as a prophecy to be fulfilled; the 
learned would be incapable of reading the "book that 
is sealed" (Isa. 29:11-12). According to Oliver Cow- 
dery, the angel quoted the immediately following 
passage: "Therefore, behold, I will proceed to do a 
marvelous work among this people, even a marvelous 

Era, September 1970 7 

work and a wonder: for the wisdom of their wise 
men shall perish, and the understanding of their 
prudent men shall be hid." (Isa. 29:14.) Oliver 
Cowdery also explained the angel's message to Joseph 
Smith as a call to begin the great work of the restora- 
tion of Israel in the latter days, so that under the 
Messiah's leadership all may rejoice in one fold under 
one shepherd. (See John 10:16.) 

Prophecy and the concept of restoration fit together 
beautifully in the Prophet's incisive Wentworth Letter: 
"This messenger proclaimed himself to be an angel of 
God, sent to bring the joyful tidings that the cove- 
nant which God made with ancient Israel was at hand 
to be fulfilled, that the preparatory work for the 
second coming of the Messiah was speedily to com- 
mence; that the time was at hand for the gospel, in 
all its fulness, to be preached in power, unto all na- 
tions, that a people might be prepared for the 
millennial reign." 

7. The Angel's Departure 

Since every aware person has some of the scientific 
discoverer's curiosity, details of the appearance and 
disappearance of a heavenly being challenge the 
imagination. At the beginning of the vision, the light 
"continued to increase" to noonday intensity, but the 
angel's departure reversed this process. At the end of 
the manifestation "the light in the room began to 
gather immediately around the person" of the angel— 
and an apparent "conduit" of light carried Moroni 
from sight. The supplementary accounts confirm this 
experience. In 1835 the Prophet recalled, ". . . he then 
gradually vanished out of my sight, or the vision 
closed." The same year, Oliver Cowdery indicated 
that Joseph Smith saw "the light and glory withdraw," 
and he also portrayed the powerful spiritual impact 
on the Prophet: an indescribable "calmness and peace 
of soul." 

8. Reappearances and Warnings 

Every narrative of Moroni's coming mentions two 
further appearances that night, and one the following 
morning. These generally mention the repetition of 
the angel's message through the three additional 
appearances, but they also imply greater instruction. 
"While meditating on what I had seen, the angel 
appeared to me again, and related the same things, 
and much more" ( 1835 ) . The later interviews delved 
"farther and still farther" into "the mysteries of godli- 
ness and those things to come" (Oliver Cowdery). In 
this case the main account contained in the Pearl of 
Great Price almost exclusively discloses the nature 
of additional revelations. The world was on the verge 
of "great desolations by famine, sword, and pestilence." 
The moral commitment of the young Prophet must be 

absolute, for he would be tempted by the financial 
value of the ancient objects to be entrusted to him 
for a time. These instructions should guide everyone 
with a call to serve: the angel warned "that I must 
have no other object in view in getting the plates but 
to glorify God, and must not be influenced by any 
other motive but that of building his kingdom. . . ." 
On more than one occasion the Prophet reported this 
warning. The Oliver Cowdery letters indicate that 
the angel promised Joseph Smith success in his trans- 
lation on the strict condition that he serve "with an 
eye single to the glory of God." 

The appearances of Moroni on September 21-22, 
1823, were but the beginning of a series of visions and 
directions while translating the Book of Mormon, but 
that is another study in itself. The above narration of 
Moroni's first appearances is more complete than any 
single account because it blends the range of detail 
spontaneously recalled on several different occasions. 
The consistency of the five accounts is impressive. 
Certain phrases prominent in the detailed history of 
1838 were first used in 1830— and many phrases of 
the 1832 and 1835 accounts are similar or identical 
in the 1838 History. Here is documentary evidence 
that the testimony of the coming of Moroni was the 
same from year to year. 

A convincing witness is one who is sure of his 
observations, who reports them consistently, with 
factual detail to be expected from one who saw and 
heard for himself. In his history of Moroni's coming, 
Joseph 'Smith satisfies these characteristics of an eye- 
witness articulately reporting an actual experience. O 


i The most detailed treatment of the First Vision and its setting is 
now Brigham Young University Studies, Vol. 9 (Spring 1969). Cf. 
James B. Allen, "Eight Contemporary Accounts of Joseph Smith's First 
Vision," Improvement Era, April 1970, pp. 4ff. 

•2 See the notable article by Dean C. Jessee, "The Early Accounts of 
Joseph Smith's First Vision," Brighnm Young University Studies, Vol. 9 
(Spring 1969), pp. 277-78. Pioneer study and a first printing of the 
entire document was done by Paul R, Cheesman, An Analysis of the 
Accounts Relating Joseph Smith's Early Visions (BYU, M.R.E. Thesis, 
1965), pp. 126-32. 

•') The most accessible reprinting of the Wentworth Letter is Joseph 
Smith, History of The Church of Jesus Christ of Latter-day Saints, Vol. 4 
(2d ed., Salt Lake City, 1949), pp. 535-41. The ultimate text is Times 
and Seasons, Vol. 3 (March 1, 1842), pp. 706-10. 

i See Jessee, "Early Accounts," op. cit., pp. 280-83. Acknowledgment 
is made to President Joseph Fielding Smith for permission to quote the 
Book of Mormon section of this document. 

•"> The preface and initial letter of Cowdery appeared in Latter Day 
Saints' Messenger and Advocate, Vol. 1 (October 1834). His accounts of 
Moroni's coming began in "Letter IV," Vol. 1 (February 1835) and ran 
through "Letter VII," Vol. 2 (October 1835). A convenient secondary 
source of the Cowdery letters is Francis W. Kirkham, Neu) Witness for 
Christ in America (Salt Lake City, 1951), chapters 7, 8, and appendix. 

('• Oliver Cowdery evidently knew of the First Vision in 1835. See 
Richard Lloyd Anderson, "Circumstantial Confirmation of the First 
Vision Through Reminiscences," Brigham Young University Studies, Vol. 
9 (Spring 1969), pp. 393-98. 

"• Book of Commandments (1833) 24:7; present Doctrine and Cove- 
nants 20:6. The revelation was given in June 1830, and the language 
describing the angel was quoted in a letter of Lucy Mack Smith dated 
January 6, 1831. Its first printing was in The Evening and The Morning 
Star, Vol. 1 (June 1832). The word "other" was added before "white- 
ness" with the Prophet's approval in the 1835 edition of the Doctrine 
and Covenants. 

«D&C 50:2 (1835 ed.), 27:5 (present ed.). 

!) Messenger and Advocate, Vol. 1 (April 1835), p. 112. 

K> Elder's Journal, Vol. 1 (July 1838), pp. 42-43, cit. Joseph Smith, 
History of the Church, op. cit., Vol. 3, p. 28. 





ne Generations 

By Leonore Y. Parkinson 

Illustrated by Ralph Reynolds 

I have watched you grow 
From tiny roundness; 
Watching everything about you, 
Thinking I knew all, 

Thinking that I knew your moods, 

Your mind, 

As you innocently revealed 

Yourself to me, 

Not knowing that you did so. 

Noiv you are grown, 

The roundness lengthened 

Into gentle curves. 

But you have hid yourself from me. 

I still can see the fair hair, 

The blue eyes, 

The form; 

But I cannot fathom mind or 


Other ones than I will 
Know your joys and hopes, 
And I must sorrow 
That I can only guess 
At what they are. 

I sorrow, 

Yet I remember that 

I too once closed out one who 

Most would wish to know me. 

Willingly she let me go 
To that other one 
In whom I could confide; 
And remembering her, 
I know now what to do 
For you. 

Era, September 1970 9 

/ / 

Ab . ///v ^ ^ Pj^ 

f ^ Z5^ IT ^ l 'I' ? ' t "^^ 9-^^c^- # « In The church of Jesus christ of Latter . day saints 

• »~» r» •* ■■/%, y^ « /*. «n. A* there is coming into existence what may be called, 

■ ■ / / / / * without impropriety, a new school or oratory. Oratory 

V '*- ■•/ --*> >»> < ^t_ £ A t ..:<:<■ 't-iL, O^'-nsm.^ which depends for its excellence more upon the 


*&.*:* **»• 

.j —-vs «*£■«£« which depends for its excellence more upon the 

0[ (L& t- *? j £? ^ .■!■■,*■"€* •!/ S /&*-*>% P resenc e and power of the Holy Ghost than upon the 

i a *& % £ $ S ^^ anc ^ art °^ man -" 1 ^ n ^ S statement, Brigham H. 

7 % * ■ * '' i» ■lt-Tti.-.\ (** £-t y^~*~ "* Roberts, one of the foremost theologians, writers, and 

)i t .» a &s v&l speakers of the Church, expressed his view on the 

essence of effective, religious speaking. 

*r* History has already recorded that Elder Roberts 

* *Z / . r~ * #**,* * f was one of the ablest and most gifted orators pro- 

^ r /' ■' ' i , /' ' } rj/) fiL duced by the West. He was born in Warrington, 

l^ 4 ( j > Ad ( < ., f * r £ ^/^...^-( t l*' Lancashire, England, March 13, 1857, and at nine 

' ,., , / i *T^y r £ > A ** L'&'i*^"/ ■/* '■■**• 4"* years of age was taken by his widowed mother to 

/ 7 ^7 ff //*•> . * ^-v-v^L % ♦ We #-£* fa* Utah. His life is a story of achievement, the rise from 

. : Up. * * * 1 c t/rfit jt !< • t 9a^-'T*^ *-*-*/• 1^** humble circumstances to a position of eminence in his 

* ... , ' .;■ state and church. From 1888 to 1933, newspapers, 

L: .rl. — tSL — L — — -^-"" ■■■--- '" ;> " '■;" * " ' ' periodicals, and journals contained dramatic accounts 

! n it z of the role he played in missionary work, in his calling 

/?f ' / 3 ' <* ' /jf ,''^/ /^&lc^^, as a member of the First Council of the Seventy, in 

* «/**> " * ft : ■ / ' framing the state constitution, in promoting the 

'^P*^% ,/ ? iKO/tt^V-^ 4 *^-~p y ft^u Democratic Party, in publicizing the Church, in 

,v /i n , , ■: -.^ settling strikes, in influencing the soldiers of his in- 

fantry division, and in answering some of the faith- 
' . r S "* • , * *-*-* *«- G V shaking claims of science. 

tt,*i2ji -, /'.' -*+*"■ * * >■*..., ■*, / "/o^-*-<-j* Many Church members are familiar with the 

., _ 4 j^j . , voluminous written record he left behind at his death. 

' ' ™i^ e wrote over 30 courses of study, some of which are 

q^ ^., %£&4*6*?&&p now being reprinted; numerous articles, and dozens of 

pamphlets. His most monumental work was A Com- 
prehensive History of the Church, which consisted of 
six volumes and covered over four thousand pages. 
z ■ y ^ -^ - , -CV Though Elder Roberts' accomplishments as a promi- 

y_J^ ^ C^ ,f , nent leader, author, and defender of the faith are 

f£i "* ' ' -^v-- v ■ '* £ generally known throughout the Church, few people 

Hr, % 7 J " . \ ^¥" realize that he developed an extensive, useful philos- 

, rJm , ^\ Vy ophy of impromptu speech, based on the revelations 

$**•% %A>v , //fh~^\ of God. 

From his first recorded speech in Centerville, Utah, 
in 1876, to his last prominent address before the 
World Fellowship of Faiths in 1933, Elder Roberts 
made a careful study of the art of public speaking 

6 a 

%, %■-* 

%**%>%• *> i^w^ri 

Z V 8 "^ 

•4, t( 4***^ 





A Mormon Philos- 
ophy of Speech 

By Dr. Eric G. Stephan 

-1+ j0**£A 

His long experience as a speaker helped him gain 
considerable practical knowledge of the subject; how- 
ever, being possessed with an inquiring mind, he 
searched for additional information. Several volumes 
in his personal library attest to his diligence in pro- 
curing further ideas on oral discourse. One of the 
volumes that he read, annotated, and frequently used 
was William Pittenger's Extempore Speech. Another 
was Composition and Rhetoric by Herrick and Damon. 
These texts, together with the revelations he found in 
the scriptures, enabled him to develop a practical 
approach to speaking effectively. 

In his pamphlet On Tr acting, in the five- volume 
Seventy's Course in Theology, and in the text The 
Seventies Correspondence School, Elder Roberts re- 
corded many of his ideas about the organization, 
preparation, plans, clearness, first moment, and 
strength of a speech. For example, concerning the 
organization of a speech he taught that the simplest 
formal address had three distinct parts: the introduc- 
tion, the discussion, and the conclusion. By using this 
framework, he suggested, a speech plan could be 
constructed that would be simple enough for a child 
to follow. 

Concerning the introduction of a speech, he felt 
that it should be at once simple and easy enough 
for the speaker to comprehend and remember: "If 
there is anything in the whole world which he is sure 
he can talk about for a few moments, and which can 
be made to have a moderate degree of connection 
with his subject, let that be chosen for an opening. "- 

He believed that the second part of the speech, the 
discussion, should deal directly with the subject or 
central idea of the discourse. Here a statement of at 
least one thought, which the speaker could fully 
grasp, should be developed. And finally, the conclu- 
sion should contain almost as much materia] as the 
introduction and should leave the deepest permanent 
impression upon the audience. He agreed with 
Pittenger that listeners remember the conclusion 
longer than any other part of the speech. 

Although Elder Roberts made many scholarly sug- 
gestions about the preparation and delivery of an 
impromptu speech, he based several of his most im- 
portant ideas on Section 84, verse 85, of the Doctrine 
and Covenants: 

". . . treasure up in your minds continually the 
words of life, and it shall be given in the very hour 

Dr. Eric G. Stephan, deacons quorum adviser in the 
Edgemont (Utah) Fourth Ward, is on the Speech and 
Dramatic Arts Department faculty at Brigham Young 

that portion that shall be meted unto every man." 

From this revelation, he inferred that (1) God's 
Spirit plays a significant part in the area of public 
speaking that is related to the preaching of the gos- 
pel, (2) God promises to give aid to the speaker 
by direct inspiration. 

The famous Mormon orator believed that the 
speaker had to do more than merely open his mouth 
in order to be effective. He felt that the admonition 
"treasure up in your minds continually the words of 
life" meant that a person should acquire a storehouse 
of information. Reading from the best books, relying 
on prayer and faith, and building a "mental-treasury" 
were, for him, indispensable steps in the speaker's 

He believed that speaking from a fullness of in- 
formation under the inspiration of the Holy Ghost was 
the most effective and persuasive kind of speaking. It 
might lack smoothness and rhetorical excellence, but 
what it lacked in those respects, Elder Roberts pointed 
out, was more than compensated for by its marvelous 
power, its magnificent boldness, and its adaptability 
to each member of the audience. Even in his mission- 
ary pamphlets, he emphasized to the elders of the 
Church that they should first learn the gospel, or 
acquire a storehouse of information, and then they 
should teach its principles under the direction of the 
Spirit and in harmony with missionary procedures and 

For more than half a century, he toured Utah and 
the United States, personifying his philosophy of 
speech and promoting the message of the restored 
gospel. Concerning his ability, a well-known Wash- 
ington correspondent wrote of him that "his worst 
enemies concede his leadership as an irresistible orator, 
strong, firm and magnetic. His words have a cer- 
tain fresh originality about them, quite in contrast to 
the over-polished sentences of eastern college 
graduates."' 1 

Several people who heard Elder Roberts speak said 
that his oratory was frequently spontaneous, very con- 
vincing, and that "even without a microphone he could 
make the tabernacle timbers rattle." 

Listeners from all walks of life came to hear him 
and left impressed with his oratorical eloquence and 
his deep conviction. After a lifetime of ceaseless 
service and scholarly study, Elder B. H. Roberts 
remained convinced that in speech as well as in all 
things, the works that God inspires far outshine the 
works of man. O 

l B. H. Roberts, "Public Speaking," The Contributor, Vol. 12 (Octo- 
ber 1891), p. 458. 

■■i B. H. Roberts, The Seventy's Course in Theology (Salt Lake City: 
Deseret News, 1907), Vol. 1, p. 60. 

■ ; Hrigham H. Roberts Scrapbook 1899, p. 142. Church Historian's 

Era, September 1970 11 

Elder McConkie enjoys a missionary story 

Missionary work: a time for making friends 

Three members of the Twelve confer 

President Kimball reviews mission histories 

Elder Hanks answers a query 

Elder Hunter shares a quip 
Fred Baker, bwlding department, gives policies 


Spirit of 



By Jay M. Todd 

Assistant Managing Editor 

Photos by Scott Hes/op 
(recently called to the Korean Mission) 

The gospel of brotherly love 

Elders Petersen, Evans relax and confer 
Notebooks were soon filled 

• Annually the Church holds a 
mission presidents' seminar at 
Church headquarters for new mis- 
sion presidents. Presently, the 
Church has 92 missions. This past 
summer, the three-day event was 
attended by 29 new presidents 
and their wives, who were briefed 
on general mission procedures, in- 
cluding office, legal, financial, 
supply, and related duties. They 
then reviewed in detail their calls 
as directors of proselyting, leaders 
of the Saints, and mission parents 
to the missionaries. 

As usual, the presidents and their 
wives typified the faith and devo- 
tion that have always been a part 
of service to the Lord— six sold their 
homes, ten sold their businesses 
(some to their competitors), and 
the mothers uprooted a total of 67 
children from their surroundings, 
some of them to live in areas where 
living conditions pale in compari- 
son. But all of them gladly accepted 
the call, anxious for an opportunity 
to serve. 

Instructing at the seminar were 
General Authorities assigned to 
missionary work, as well as heads 
of Church office departments who 
work with missionary affairs. The 
following excerpts give the spirit of 
the seminar and encourage all of 
us to be missionary-minded: 

"There is nothing that any of 
you could do for the time and, 
season of your missionary ap- 
pointments ivhich would be as 
important as the work that lies 
ahead of you. . . . 

"We are all called to raise the 
warning voice to invite men to 
forsake the world, and to come 
unto Christ and gain all of the 
blessings of the gospel." 

—President Joseph Fielding Smith 

"If the people of the world knew 
what we had to offer them, there 
would be seven billion hands 
raised to ask us. 

"You're going out to do the 
most sacred, the most important 
duty the Lord can give to man." 

—President Spencer W. Kimball 

Acting President of the Council 

of the Twelve 

"Our Father's children are es- 
sentially good. While on your mis- 
sion you will meet some of the 
honorable men of the earth. " 
—Elder Ezra Taft Benson 
of the Council of the Twelve 

"When answering questions 
on the Church's position on mat- 
ters, you should answer them 
from the scriptures or quota- 
tions from the Presidents of the 
Church who have spoken on that 
subject and who are authorized 
to officially declare the position 
of the Church. Don't try to an- 
swer questions that are not 
answered by the Presidents of 
the Church or from the scrip- 
tures. The safest answer that 
you could give on such a matter 
would be to say, 'I don't know.' 
And you might say, if you are 
sure of your ground, 'And fur- 
thermore, I know that nobody 
knows, because the Lord hasn't 
revealed it.' But don't say you 
don't know on matters that you 
ought to know about. Study the 
scriptures and be well informed." 

—President Harold B. Lee 
First Counselor in the First 
Presidency and President of the 
Council of the Twelve 

"The message of the restoration 
centers on three declarations: 
(1) the divine Sonship of Jesus 
Christ, (2) the mission of Joseph 
Smith, and (3) the divinity of the 
Church as the Lord's vehicle for 
salvation. On the divine Sonship 
of Christ, the world pays lip ser- 
vice to it, but in reality it does not 
believe it. 

"Of course the lessons are bap- 
tism-oriented. The Savior has sent 
us out to baptize. 

"Missionary work just naturally 

Era, September 1970 13 

divides itself into three areas — 
finding, teaching, and fellowship- 
ing. The secret of success is to 
get someone else to help with the 
finding and give missionaries 
more and more time for teaching. 
All members of the Church can 

help in finding." 
—President Bruce R. McConkie 
of the First Council of the Seventy 

"The focus of our missionary 
attention is on families — and we 
do this by working through the 
father. He is the head of the 
family. Our message is designed 
to unify his family. He will be 
given the priesthood to bless his 
family. The Church will give 
him an opportunity to develop, 
and it will make him a better 
man. We want families — and 
we want them through the 
—President A. Theodore Tuttle 

of the First Council of the Seventy 

"Our open house program is 
one of the most successful things 
the Church has ever done. Any 
ward or branch can do it." 

—Elder Mark E. Petersen 
of the Council of the Twelve 

"You will associate with and 
preside over some of the choicest 
young people who have ever lived 
on earth. They are spirits who 
were kept in reserve to come forth 
in this latter dispensation to take 
the message of salvation to the 
nations of the earth. Your first 
and chief responsibility will be the 
spiritual and temporal well-being 
of your missionaries." 

—President Joseph Fielding Smith 

"You go to missions with as few 
as 35 missionaries, to as many as 

"Ideally, a missionary might serve 
in three cities and have six com- 
panions during his mission. 

"As an average, we feel mission- 
aries should do proselyting each 

week for at least 60 hours. 

"Missionaries rise now at 6:30 
a.m. instead of 6:00 a.m. 

"On preparation day — the new 
name for so-called 'diversion day' — 
wc want our missionaries to visit a 
museum, art gallery, historical and 
cultural locations in their area, after 
they have done their cleaning, wash- 
ing, shopping, and letter writing and 
before they return again to prosely- 
ting in the early evening." 

—Elder Thomas S. Monson 
of the Council of the Twelve. 

"We don't permit missionaries to 
wear beards, lonc\ hair, or mutton-chop 
sideburns. We. want them to look 
clean, sharp, bright, and good." 

—Elder Gordon B. Hinckley 
of the Council of the Twelve 

"The Brethren are encouraging the 
calling of more lady missionaries. 
Missions could not get along without 

—Elder Franklin D. Richards 
Assistant to the Council 
of the Twelve 

"Every missionary is entitled to 
take from his mission a love for 
the Lord, an understanding of the 
gospel, an affection for the people 
with whom he labors, an apprecia- 
tion of hard work, increased love 
for his parents, better understand- 
ing of himself, and discipline in 
courage, faith, and humility." 

—Elder Gordon B. Hinckley 
of the Council of the Twelve 

"Some of our missionaries used to 
enjoy debating about this or that scrip- 
ture with people. Were not sent out 
to debate. We're sent out to tell people 
things they've never heard before." 
—Elder LeGrand Richards 
of the Council of the Twelve 

"The success of the missionary de- 
pends upon the depth of his spiritu- 
ality. You can't store spirituality. It's 
like manna — it has to be gathered 
daily. And the way is throtigh prayer." 
—President A. Theodore Tuttle 
of the First Council of the Seventy 

"A bishop of a California ward 
recently said, 'Day after day, 
sometimes hour after hour many 
problems of the people in my ward 
come to my attention. And I have 
made an interesting discovery — 
and that is that every problem my 
people bring to me can be solved 
by talking with Jesus Christ. 
Every problem!' That's a very in- 
teresting discovery for all of us to 

—President Harold B. Lee 
First Counselor in the First Presi- 
dency and President of the Council 
of the Twelve 

"Anything people can be rea- 
soned into, they can be reasoned 
out of. Hence, our members need 
a spiritual foundation to their 
testimony. Where can this founda- 
tion come from? Where the veil is 
the thinnest— in the temple. Ge1 
your people involved in genealogy 
and you will have renewed spiritu- 
ality in them." 

—Elder Theodore M. Burton 

Assistant to the Council 
of the Twelve 

"Two hundred years ago, it is 
estimated that the average person 
traveled not more than seven miles 
anv direction from his home, and 
he knew not more than ^oo people. 
Toclav the Lord has given us the 
tools of travel and mass communica- 
tion, and wc would be most derelict 
if we did not use them." 

—Elder Richard L. Evans 
of the Council of the Twelve 

"The only thing that keeps the 
gospel from covering the earth — as 
it eventually will do during the 
millennium — is the wickedness of 
men and the fact that we do not 
have enough missionaries yet to 
preach in all parts of the earth." 

—President Joseph Fielding Smith 

"In the United States, 70 percent 
of our missionaries are in automo- 
biles — -nearly 3,000 cars in the field, 
but with the Church's safe-driving 


program our liability insurance has 
been reduced more than one-half in 
four years because of the minimal 
number of accidents. Our program 
calls for curfew ing the cars at 
10:30 p.m. — the car must be parked 
at the missionaries' place of resi- 
dence — and limiting the number of 
miles missionaries drive monthly. 
Also, our missionaries must use seat- 
belts. Would you imagine that after 
200,000 million missionary miles, we 
have yet to find an accident wherein 
it would have been better without a 

—Theodore Mebius 
of the Missionary Department 

"Assign a qualified and devoted 
man to be mission recorder-historian. 
We have many thousands of mem- 
bers who are lost. We don't know 
where to send their memberships." 
—Arthur Strong 
of the Membership Department 

"Your preparation is different 
from what I received in the 1930s 
when I arrived to preside over the 
British Mission. My predecessor 
said: "Here's the key to the front 
door, and here's the key to the 
inner door.' That's all the instruc- 
tion I had." 

—Elder Hugh B. Brown 
of the Council of the Twelve 

"You're not going out as IBM 
machines. You are going to need 
and are going to receive revela- 
tions from the Lord." 

—President Spencer W. Kimball 

Acting President of the Council 
of the Twelve 

,l You are going forth to succeed 
and not to fail. The Lord's work 
does not fail." 

—President Joseph Fielding Smith 

There were sessions for the presidents only 

Elder Rector, Sister Jessie Evans Smith chat 


Elder Packer, President Lee, President Smith 

:i S^' 

Elder Christiansen renews an acquaintance 

Elder Monson prepares his presentation 

Elder Haight tells an experience 

Automobile policies are explained 

Lest We Forget 

I'll Go 


You Want 
Me to Go 

By Albert L Zobell, Jr. 

Research Editor 

« Vigorous young Melvin J. 

Ballard had just been graduated 

from Brigham Young College 

in his home town of Logan, Utah. But 

his hunger for knowledge was not 

yet satisfied, and he determined 

to enter Harvard University. 

That was temporarily beyond his 

reach, and so his plan was 

to teach school for two years. In 

the second year of teaching 

there came into his class a very 

charming young woman 

who became his student and then 

his financee, and they made 

plans together about his going 

to Harvard. 

Two weeks before school 
closed there came a call from 
President Wilford Woodruff for 
Melvin Ballard to accompany 
President B. H. Roberts and Elder 
George D. Pyper (later general 
superintendent of Sunday Schools) 
to open missionary work in the 
large cities of the United States. 
Although that was a blow to 
his personal plans, the question was 
debated but little, and before 
nightfall the answer of 
acceptance was on its way to the 
President of the Church. Elder 
Ballard married his student, 
Martha A. Jones, June 17, 1896, 

and on July 6, he was set apart 
for his mission, taking 
the money to the mission field that 
had been saved for a year's 
university work, and leaving his 
bride at home. 

In the field of labor, President 
Roberts preached, Elder Pyper sang, 
and Elder Ballard, then 23, 
prayed, preached, and sang. They 
were not in the mission long 
before Eiders Roberts and Pyper were 
released and Elder Ballard was 
assigned as a traveling missionary. 
He wept all night about 
that, and the devil tempted him to 
quit and come home. But he 
turned to the Lord for aid and help, 
and before morning he had 
mastered his own spirit 
and had written a letter accepting 
his appointment. It was 
then that he found a poem that became 
the guide of his life, and the 
lives of countless missionaries after 
him. The stanzas, by Mary Brown, 
were in a little book, Make His 
Praise Glorious: 

"It may not be on the mountain 

Or over the stormy sea; 
It may not be at the battle's front 
My Lord will have need of me; 

But if, by a still, small voice he calls 
To paths that I do not know, 
I'll answer, dear Lord, with my 

hand in thine; 
I'll go where you want me to go. 

"I'll go where you want me to go, 

dear Lord, 
Over mountain, or plain, or sea; 
I'll say what you want me to say, 

dear Lord; 
I'll be what you want me to be. 

"Perhaps today there are loving words 
Which Jesus would have me speak; 
There may be now in the paths of sin 
Some wand'rer whom I should seek; 
Savior, if thou wilt be my guide, 
Though dark and rugged the way, 
My voice shall echo the message 

I'll say what you want me to say." 

It was like a message from 
heaven to him, and what a joy it 
brought to his life to try to live those 
thoughts. He completed his 
mission and returned home in 
December 1898. 

Nothing is known about the 
author, Mary Brown. Years later 
Elder Ballard found that music 
had been put to the words, and he 
sang them at stake conferences and 
special meetings throughout 
the Church. 

The melody was originated 
by Carry E. Rounsefell of Boston, who 
did evangelistic work, 
accompanying herself on a zither. 
One day an old friend handed 
her the words of "I'll Go 
Where You Want Me to Go," and 
immediately she struck the tune 
on her instrument. Later 
another friend wrote the notes down, 
and it was published in somewhat 
modified form. 

Elder Ballard became a 
businessman and community leader 
in Logan, and he always found 
time to work in the Church. 
He accepted a short-term mission in 
the winter of 1902-03, to 

16 Era, September 1970 


John J Stewart 

This biographical sketch opens a window 
into the lives of both the prophet and his 
wife. It brings into view an example of a 
truly happy married life. Their formula for 
happiness is quoted as, "Keep busy serv- 
ing others". Another of the many perceptive 
thoughts being remembered is this one: 
"We never think about death, we're too busy 
thinking about life . . ." Excellent reading 
from an excellent example. 

from Deseret Book 

Studies for the Priesthood, 

Organists, Relief Society, 

and Reading for Pleasure 


Sermons and Writings of President Joseph F. Smith 



The priesthood lessons for 1970-71 have been adapted from this book. Those 
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Here is a teacher's approach to hymn play- 
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"The ideas and techniques advanced herein 
combine instruction from many schools of 
organ playing. These hymn studies will pre- 
pare the player to perform easy to moder- 
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planning, fingering, pedaling, and hymn style 
modification, are just a few of the subjects 
presented for study. 


Bruce B. Clark and Robert K. Thomas 

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State Zip 

Sept. 1970 Era 

assist in organizing the scattered 

Saints of Idaho's Boise basin into a 

branch. Then in April 1909, 

in his thirty-sixth year, he was called 

as president of the Northwestern 

States Mission. To accept was 

to suffer financial loss, and some 

of his associates thought he was 

foolish. He replied that 

had the sacrifice been ten times as 

great, it would still be no 

sacrifice to leave, because he owed 

the Lord more than he could 
ever pay. The service in the 
Northwest was terminated when he 
was ordained an apostle and 
took his place in the Council of the 
Twelve in 1919. 

Speaking at the October 1934 
general conference, Elder Ballard said: 

"I got back to Harvard later 
but I was thirty-five years late. I was 
installing a mission president 
and it was vacation time. 

Spoken Word 

"The Spoken Word" from Temple 
Square, presented over KSL and 
the Columbia Broadcasting System 
July 12, 1970.©1970. 

Man's search for happiness 

By Richard L. Evans 

Ah! then my heart so free knows its infinity/" This song of Schubert, 
ZA which the male chorus has sung, suggests "man's search for hap- 
/ \ piness" — the search that all of us pursue. We come alone. We 
love life. We love our loved ones — and then we leave it all. Why? Why 
all this effort and doing and enduring for such a little time? It would 
be cruel and frustrating if this life were the end of it all — for it goes 
so swiftly. And so the old, old questions: Whence? and Why? and 
Whither? — with every man looking for happiness, whether he knows it 
or not — even if he isn't quite sure what it is, even if he is searching 
for the wrong thing, in the wrong way. But no man in his right mind 
deliberately sets out to make himself miserable. Everyone wants happi- 
ness. But it isn't something we find by pursuing it where it isn't. It is 
found in usefulness; in service; in happy association with family and 
friends; in learning, with principles, purpose, and an inner peace. It 
isn't found in idleness or indulgence; in breaking law or command- 
ments; or in an unquiet conscience. And if we want it, we'd better 
look for it where it is, and not where it never was. To put it in one short, 
quoted sentence, "Wickedness never was happiness." 2 And why are 
we so sure that the pursuit of happiness is so important? Well, what 
else would a father want for his children — any father — or the loving 
Father of us all — except their peace and health and happiness and the 
highest possibilities of everlasting life? It is for this that all the laws and 
counsels and commandments of God are given. Happiness comes with 
living as we ought to live, with being what we ought to be, by doing 
what we ought to do. It comes with learning, serving, improving, 
repenting, trying honestly, keeping the commandments, knowing that 
life and loved ones are everlasting, with the plan and purpose of a 
loving Father over all — and thus it becomes not just an elusive some- 
thing to look for, but a duty — an essential pursuit. And if we're not 
happy, we'd better search ourselves. 

'Franz Schubert, "Widerspruch" (words by ). D. Seidl, English version by Alice Parker). 
2 Alma 41:10. 

As I stood on the threshold of 

that great institution I saw 

myself as I might have come 

thirty-five, years earlier, with hopes, 

with successes that might 

have been; and notwithstanding I 

appreciate titles and degrees 

I was not disappointed. I saw on the 

other hand what had happened 

to me: Eleven years as a 

bishop's counselor and high councilor; 

fourteen years as a missionary 

of the Church; fifteen years as 

a member of the Council of 

the Twelve — forty years of glorious 

living! The joy that had come 

out of it, the honors and the favors 

of the Almighty, I would not 

change for all the titles and degrees 

that Harvard offers, much as 

I admire them, if I had to sacrifice 

for them the joys and the happiness 

that came to me through yielding 


"This is the lesson that I learned: 
If I do what the Lord wants 
me to do I shall live to fulfil my 
life in the fullest and the 
most glorious way. I cannot always 
see what he wants me to do, 
but he often inspires those whom he 
has called and appointed to 
direct the labors of my life, so that 
if I am obedient to them and 
listen I shall come to find myself 
prepared." (Conference Report, 
October 1934, p. 117.) 

Elder Ballard passed away 
at Salt Lake City, July 30, 1939. 
In summing his ministry, the hymn 
that he found and brought 
into the Church is most appropriate. 
The final stanza reads: 

"There's surely somewhere a lowly 

In earth's harvest fields so wide, 
Where I may labor through life's 

short day 
For Jesus, the Crucified; 
So trusting my all to thy tender care, 
And knowing thou lovest me, 
I'll do thy will with a heart sincere; 
I'll be what you want me to be." Q 

18 Era, September 1970 

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The Word and 
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The Peruvian 

By Two Missionaries 

• On Sunday, May 31, a severe 
earthquake jolted much of Peru. 
Some of the heaviest damage oc- 
curred about 200 miles north of 
Lima, 50 miles inland, in the tops 
of the Andes Mountains. The 
folloioing is a report from Elders 
Kent Toone of Bountiful, Utah, and 
Ladd Wilkins of Roosevelt, Utah, 
who were laboring in the city of 
Huaraz, which was about 90 per- 
cent destroyed. 

"Until about 3:25 p.m., May 31 
was like any other Sabbath day— 
a beautiful, warm, peaceful day in 
the tops of the Andes Mountains in 
Huaraz, Peru. We were teaching a 
man about the Church when at 3 : 25 
the earth beneath us began to 
shake. At first we didn't pay too 
much attention to it, since small 
earthquakes are felt quite often in 
Peru. But as it continued and be- 
came stronger, we left, the house 
and entered the street, where we 
were safer from falling objects. The 
earthquake continued until entire 
buildings were falling to the 
ground. As the rumble ceased, our 
hearts began to beat a little slower. 

"We began to walk around the 
city to find out the condition of the 
members of the Church. As we left 
the street we were on, we realized 
that we had been in one of the best 
locations in the city during the 
earthquake. The street we were on 
was wide, with fairly sturdy build- 
ings on each side, whereas most 
streets are extremely narrow, and 

nearly all the buildings are made of 
adobe. As a result, nearly every 
building in the city fell, covering 
the streets and everyone in them. 

"In our search for the members 
of the Church, we found many 
people seriously wounded or buried 
alive, whom we helped as best we 
could. Luckily we found every one 
of our 50 members alive, and only 
a few with injuries. It really was a 
miracle, because as we soon found 
out, there were few families with- 
out dead. One of the last estimates 
of the number of dead in Huaraz 
was 20,000, or two out of five. 

"In the evening, we returned to 
our house to see if there were any 
chance of saving some of our own 
personal belongings. To our sur- 
prise, the house was still standing. 
Even though it was dangerous to 
enter it, we quickly crawled in a 
window and brought out as many 
of our things as was possible. We 
were afraid that the house would 
fall in on us, or even worse, that we 
would be caught in another earth- 
quake, since smaller earthquakes 
usually follow a large one. But all 
went well. 

"By now it was dark, and since 
we knew we wouldn't be able to 
sleep, we offered our help at the 
hospital, which was also still stand- 
ing. The hospital presented a sight 
that we shall never forget. Load 
after load of injured was brought 
in— some without ears or noses, 
many with their faces half torn off, 

many with bones crushed, and in 
general there were wounds and 
injuries of every type. The halls 
and rooms of the hospital were 
overflowing with people, and only 
two or three doctors were available 
in the city to care for them. There 
was no water or drugs. Although 
we were completely inexperienced, 
our help was welcome, and we 
worked in the hospital all night. 

"The next day— Monday, June 1— 
was nearly as bad as the day before. 
Many hundreds of dead persons 
were dug up from the debris, and 
many others were still being 
brought out alive. We dug up a 
little boy who was still alive after 
having been buried for eight hours 
in the same position and without 
food, light, and only a little air. 
Many people were buried in the 
theaters and other gathering places. 
It's hard to imagine that nature 
could cause all of this in only two 
minutes and 20 seconds. The whole 
city was weeping and mourning, 
for nearly everything had been 

"Because of the many unfound 
dead, unsanitary living conditions, 
and lack of good water, there was 
fear of a typhoid epidemic break- 
ing out. Therefore, the next day, 
inexperienced as we were, we too 
set up a table and gave injections 
against typhoid. In the next few 
days we helped dig out the belong- 
ings of some friends, including two 
girls from the Peace Corps. 


"Eight days after the earthquake, 
we found our way down to Lima, a 
trip that took 40 hours. By that time 
there was plenty of help in the 
hospital, as well as food and sup- 
plies that had been brought in by 
helicopter. We were no longer 
needed, and the thought of clean 
clothes and a warm shower was 
certainly motivating." 

Elder Gordon B. Hinckley of the 
Council of the Twelve, who had 
left Lima just five minutes before 
the tremors were felt in Peru, re- 
turned there the day following the 
earthquake. He reported that of 
the approximately 1,000 members of 
the Church living in the heavily 
damaged area, three were missing 
and presumed dead. "To lose only 
three members in a total of 50,000 
deaths is remarkable. We have 
been blessed," he said. Immedi- 
ately following the report of the 
earthquake, several tons of clothing, 
food, and medical supplies were 
shipped by the Church to be dis- 
tributed to needy members and non- 
members throughout the Peru 
Mission and Lima Stake. 

As for the conduct of the mission- 
aries during the tragedy, it was re- 
ported by some townspeople that 
"the gringos [referring to the North 
American missionaries] were the 
only men in town. While everyone 
else was running out of town, think- 
ing of himself, the gringos were 
going the other way— helping every- 
one they could." O 

Era, September 1970 21 



One of the outstanding 
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Life of Wilford 

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.theircoattails flapping in the breeze 


A Tribute to Missionaries 

• This September my husband, 
Flem, and I will have been mem- 
bers of The Church of Jesus Christ 
of Latter-day Saints for ten years- 
ten years since we were baptized 
by the missionaries. 

In some ways these years have 
not been easy ones; in other ways 
they have been ten wonderful 

The first time we heard of the 
missionaries, we were in a sleepy 
little town south of Houston, Texas. 
It was common to giggle about the 
two young men, who wore hats and 
who rode about town on their 
bicycles, with their coattails flap- 
ping in the breeze. 

Then, one rather snappy day in 
early May, two young men knocked 
on our front door. I am still sur- 
prised that I even took the time to 
ask them what they wanted— and 
more surprised that I invited them 
in. One of the young men occupied 
himself with entertaining my son, 
who brought into the room every 
toy a two-year-old could possibly 
own and stacked them in the mis- 
sionary's lap. Meanwhile the other 
young man began to speak of the 
Mormons, a group of people of 
whom I had read only in history 

At that time my husband and I 
attended church after a fashion, but 
we saw to it that our four children 
( at this time 12, ten, eight, and two 

Betty McMillan, a member of the 
Orange (Texas) Branch, is an ex- 
perienced newspaperwoman. She 
has held numerous Church posi- 
tions and is the mother of four 

years of age) attended Sunday 
School, first at one church, then at 

Strangely, I found myself agree- 
ing to allow these two young men 
to return the next week and talk 
with my husband. I honestly did 
not think he would listen to them, 
and frankly, I was not impressed 

One week later the two presented 
themselve's at the door. To my 
amazement, my husband invited 
them in. Here began our acquaint- 
ance with Mormon missionaries. 
These two planted the first good 
seeds pertaining to the Church in 
our minds. Then, as time passed, I 
found myself sitting on the side- 
lines, watching my husband. He 
had been a heavy smoker, but now 
he was not. He had always liked 
beer, but now he did not. He had 
greatly enjoyed his morning coffee, 
but suddenly he gave it up. He 
read the Book of Mormon from 
cover to cover, and he became a 
Mormon in his heart. I did not. 

About this time, one of the mis- 
sionaries was transferred. A tall, 
dark-haired young man with black- 
rimmed glasses took his place. One 
day our new friend asked— in a 
joking way, I thought— "Will you 
let a cup of coffee keep you out of 
the kingdom of God?" I only 
laughed, but a week or so later I 
began to think seriously about what 
he had said. 

It was this young man and his 
next companion who baptized us in 
September 1960. 

They took us into their hearts 
and taught us, in a sense, first to 

By Betty McMillan 

crawl, then to stand, and then took 
our hands and taught us to walk- 
first with faltering steps, then with 
faster ones down the road that 
leads to the ultimate goal that each 
spirit on earth seeks. 

They answered our quiet, anxious 
questions; they answered our con- 
cerned, demanding ones. Many a 
long evening we spent debating a 
question of doctrine, and somehow 
they always had the right answers 
for us. They helped to unfold be- 
fore us a glorious and wonderful 
world that had always been there, 
but one we had never before seen. 

Then slowly the tide began to 
turn. We discovered that mission- 
aries needed us as much as we 
needed them— and here began our 
long wonderful association with 
more of these wonderful young 
men. Our home is a haven to them, 
a place where they can relax, have 
a cool lemonade, and be on their 

Missionaries have helped us in 
difficult periods in our lives, and 
they have taught us that not only 
are we as members of the Church 
•a religious people but we are also 
a people who enjoy the wholesome 
fun of life. 

Without the many young elders 
whom we have known and loved 
since we first opened our doors to 
them some ten years ago, our lives 
would still be barren and meaning- 
less. They have been a source of 
joy and happiness and great un- 
known wisdom and knowledge— 
and any community, state, or na- 
tion that has even two of them is 
fortunate and blessed. O 

22 Era, September 1970 


It can waste enough fuel 
to run a second engine. 

Conoco's new 
super-cleaning additive 
is now in all 4 gasolines. 
They help keep an engine's 
breathing system (carburetor, 
valves, PCV control) clean. 
Fuel waste is reduced. 
Your engine breathes easier will, too. 

What does a dirty exhaust mean? 

That your engine is building up 
deposits that can throw your air- 
to-gasoline mixture out of whack. 
Your engine's dirty so it takes in 
more gasoline than it can burn. 
This unburned fuel goes into the 
air as dirty exhaust. 

How does cleaner-air additive help? 

The new additive is a super-cleaner 
that helps keep carburetor, valves, 
PCV emission control clean ; helps 
prevent engine deposit buildup; 
helps balance air-to-fuel mixture; 
reduces unburned fuel. And that 
means a cleaner exhaust. 

Can it actually improve mileage? 

Yes. These new Conoco gasolines 
can reduce fuel waste. You burn 
less gasoline, and you get more 
miles, more ride for your money. 

Will Conoco cost more? 

Not a penny more. You pay the 
same price you've always paid for 
Conoco gasolines. 

Is the additive in all 4 gasolines? 

All 4 Conoco gasolines : Premium, 
Super, Regular, and Conotane 
now contain cleaner-air additives. 

(Look at this remarkable demonstration) 

Enough wasted fuel in this exhaust 
to run a second engine. 

The engine in the car on the right was pur- 
posely adjusted. It's running at a fast idle. The 
carburetor's set for a rich fuel mixture. Its' ex- 
haust is dirty with wasted fuel. So much wasted 
fuel that it actually runs the second engine 
(left). 2750 rpm (inset) on just exhaust alone, 
no fuel line. That's a lot of mileage going up 
in dirty exhaust. 

gasolines help get back 
some mileage wasted 
in your exhaust. 

Now, more than ever 
...more ride for your money. 






©1970 Continental Oil Company 

• Until August 1, 1968, "Mormon- 
ism" was to me an oddity. 

I looked upon it as a religious 
exercise for a few Anglo-Saxon, 
rural eccentrics who over many 
years had deluded themselves into 
the notion that Zion was synony- 
mous with the sovereign state 
of Utah. I saw The Church of 
Jesus Christ of Latter-day Saints 
as simply one more religious institu- 
tion of many sects and denomi- 
nations. I viewed the Book of 
Mormon as one gigantic hoax either 
cleverly plagiarized or manufac- 
tured out of whole cloth by a 
wild-eyed New York farmhand. 
And I compared my ignorance of 
Mormon doctrine with my knowl- 
edge of the doctrine of my own 
church and haughtily concluded 
that the difference was only be- 
tween Tweedledum and Tweedle- 

Little did I realize that through 
the years I was being drawn inexor- 
ably toward the truth. Indeed, little 

did I realize that I was headed for 
what people nowadays call a con- 

In 1962, two Mormon mission- 
aries worked diligently. My reaction 
to their attempts to explain the 
gospel that they loved so much 
would have chilled an iceberg. I 
was not hostile; indeed, hostility 
would have been kinder than the 
intellectual fencing to which these 
two dedicated young men were 
subjected. They held their ground, 
however, and after two weeks we 
called it a draw. In the ensuing 
four years I saw no more mission- 

Those years, however, were not 
wasted. I continued working in my 
church, finding less satisfaction, and 
all the while bumping into more 
unanswered questions: What or 
who is the Trinity? Why do you 
say that man was born a sinner? 
What is the meaning of death? 
Where lies the root of authority— 
in the church? in man? in the 

Apostles' Creed? Why is the 
church always beating its breast 
for more money for its paid work- 
ers? These are just a few of the 
questions with which no book or 
person apparently was prepared to 

I made a brief excursion into the 
hallowed sanctuaries of another 
church. I even enrolled in one of 
their seminaries. But the response 
to my questions came forth as 
garbled as ever, this time encased 
with the hoary crust of pomp and 
tradition. Again in retrospect, the 
persistence of these questions was 
prima facie evidence that the seeds 
of truth planted by the missionaries 
was still working within me. 

The turning point came after I 
decided to leave the world of eccle- 
siastical babel. I thereupon took up 

Robert L. Cannon, a Sunday School 
teacher and priests quorum adviser 
in the Eastmont (California) Ward, 
was a Protestant minister before 
joining the Church. 

By Robert L. Cannon 


a secular profession and secretly 
vowed never again to approach the 
formidable walls of the church. 

Then one bright afternoon a 
friend and family physician who 
was a Mormon invited me to attend 
a conference sponsored by Brigham 
Young University. He informed 
me that a professor of the school 
was to be the featured speaker. He 
then very flatteringly implied how 
great it would be if this man's mind 
and mine should meet. I attended 
the conference and listened. As he 
spoke, my problem with the Trinity 
very quickly and quite inexplicably 
began to dissolve before my eyes. 
And on that day, in that large hall 
filled with devout Mormons, I was 
introduced to our Heavenly Father. 
I found him to be real, personable, 
warm, and quite capable of ex- 
pressing such qualities as anger and 
love and joy and pain. I left the 
conference pleasantly dazed but 
fully aware that I had had a spiri- 
tual encounter. By the time I 
arrived home I had discovered that 
truth had won out. I was led to 
want to read without delay the 
standard works of the Church. 
Within a week I was again talking 
to two missionaries and holding 
long and searching discussions. All 
the while, I felt myself encompassed 
by a very special feeling of security 
and hope for the future. Within 
another week I was baptized and 

It has taken me many years to 
learn and accept two salient points 
about God and man. One is that 
the gospel needs no defense, apol- 
ogy or adornment. It therefore does 
not need to be glamorized or hal- 
lowed by ancient rites and customs 
whose origins have been lost in an- 
tiquity. The gospel stands tantaliz- 
ing by itself and has thus stood ever 
since it was first proclaimed. The 
other point is that man's response to 
the gospel is entirely up to himself. 
One's responsibility toward the gos- 
pel should be total and absolute. O 

Era, September 1970 25 


Dealers Inquiries Welcome 

1 . * Book of Mormon Digest- New hardback edition! By John D. Hawkes. 30 new 
charts & illustrations! 4 hr. digest, 20 min. synopsis, 1700 study questions! 3.95 

2. New Testament Digest - John D. Hawkes 1 .95 

3. Scripture Cards - Excellent for Missionaries. By John D. Hawkes 2.50 

4. Make a Treat with Wheat - Hazel Richards 1.95 

5. Singing with Joy - Joy Baker (children's songs) 2.95 

6. Great Leaders of the Book of Mormon - Paul Cheesman. 4-color portraits. 9.95 

7. He Walked the Americas - L. Taylor Hansen 6.95 

8. Fascinating Womanhood - Helen Andelin 5.95 

9. Beginnings - Carol Lynn Pearson (Feminine Poetry) 2.50 

10. The Search - Carol Lynn Pearson (Poetry) 2.95 

11. Star Counter - Dennis Smith (Masculine Poetry) 2.95 

12. Lord of Experience - Clinton Larson (Poetry) 5.95 

13. Mormonism & the Negro - John J. Stewart 1.75 

14. Eternal Gift - John J. Stewart 1.75 

15. Handy Book for Genealogists - George Everton 4.95 

16. How Book for Genealogists - George Everton 2.25 

17. Genealogical Atlas of the U.S. - George Everton 3.00 

18. Lives & Times of our English Ancestors - Frank Smith 4.95 

19. Handy Guide to the Genealogical Library 1.50 

20. Sure Guide to Genealogical Research 3.00 


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Enclosed is $ " " ' zip" 

Please send numbers: 12 3 4 5 6 7 8 9 10 11 12 1 3 14 15 1 6 17 18 19 20 




1. Answers to Gospel Questions-5 vols. 3.25ea. 

2. Essentials in Church History 5.95 

3. Signs of the Times 3.50 

4. Take Heed to Yourself 4.95 

5. Teachings of Joseph Smith 4.50 

6. Way to Perfection 3.50 

7. Progress of Man 3.95 

8. Man, His Origin & Destiny 4.50 


Joseph F.Smith 
"Priesthood Manual 
for 1970-71" 


2. Youth & the Church - Harold B. Lee 4.95 

3. D&C Speaks - Doxey (2 vols.) 5.95 ea. 

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llil^LJliX 1 

v7vjJJlijJL X 


(January 1914 -December 1970) 

By President Marianne C. Sharp 

Editors, Relief Society Magazine 

Susa Young Gates 

Alice Louise Reynolds 

Mary Connelly Kimball 

Belle S. Spafford 

Marianne C. Sharp 

• The Relief Society Magazine has 
been a great aid and sustaining 
help to Relief Society for the past 
fifty-six years. The magazine was 
first published in 1914 as a guide 
containing uniform lessons for Re- 
lief Society. In 1915, reading ma- 
terial of general interest to women 
was added, as well as instructions 
for the conduct of Relief Society; 
these features had formerly been 
published in the Women's Ex- 
ponent, which ceased publication 
in February 1914. Now, effective 
at the end of 1970, the Relief So- 
ciety Magazine will cease publica- 
tion as, in January 1971, the Church 
inaugurates a new magazine for 
adult members of the Church. The 
interests of both men and women 
are to be consolidated, with rele- 
vant material for both. 
The history of the Relief Society 

Magazine in its lifetime has been 
glorious. The magazine has met the 
needs of the women of the Church; 
its pages have offered opportunity 
for publishing the creative work of 
the women of the Church; it has 
presented the narrative of the his- 
torical events of Relief Society; it 
has contained directives to Relief 
Society officers and class leaders 
and has taken the lessons to its sub- 
scribers, who in August 1970 num- 
bered 298,250. 

At the beginning of the publica- 
tion in 1915, President Joseph F. 
Smith said: "Accept my sincere 
congratulations and heartiest greet- 
ings in honor of the birth of the 
Relief Society Magazine. May it 
enter upon its noble mission so 
firmly entrenched about by the 
bulwarks of worthy and capable 
endeavor and enduring truth that 

its career may be successful and 

An editorial in the January 1915 
magazine, "The Mission of Our 
Magazine," stated: 

"It is impossible for us to be sure 
what any child of ours may be- 
come. How much more impossible, 
then, to forecast what shall be the 
future, the final character, of this 
literary infant, newly-born. If the 
Editor of this enterprise might 
shape its policy and fashion its 
fulfilment, she would have this 
magazine filled with the Spirit of 
the Lord from cover to cover. In 
order to do that, no article should 
be published which would en- 
courage vanity, hurtful luxury, sin, 
or any evil passion of the human 
breast. Rather would we make of 
this magazine a beacon light of 
hope, beauty, and charity. 



Facsimile of cover of the Relief Society Magazine, 1915 

Cover August 1970: Lithographed color transparency 

"The Christian world have all 
the virtues. They practice many of 
the moral precepts of true religion; 
they are charitable, kind, honest, 
and intelligent. They lack one 
thing, and one thing only, and that 
is the Gospel of Jesus Christ in its 
fulness, taught by those having 
authority. It is, therefore, the 
spirit and genius of the Gospel 
which we would like to develop 
and expound brightly, attractively, 
cheerfully, and hopefully, to readers 
of the Relief Society Magazine" 

While the magazine may have 
been weak financially at first, it 
was strong in the message it im- 
parted. The early editorials re- 
flected the pressing problems of 
the day. They were also filled 
with encouragement and exhorta- 
tions from general Relief Society 
president Emmeline B. Wells, a 

dynamic woman who had known 
the Prophet Joseph, who had under- 
gone the blessings and privations 
of pioneering, and who lived on at 
that late date to lead the women of 
the Church. 

Emmeline B. Wells had been 
given the responsibility of initiating 

on art. Attention was called to the 
beautiful music rendered by the 
Relief Society general choir, and 
stakes and wards were urged to 
prepare for ward and stake Relief 
Society functions. 

Susa Young Gates served as 
editor from 1914 to 1922. Succeed- 

and heading the grain movement ing editors have been Alice Louise 
by Relief Society. The first volume Reynolds, 1923-1930; Mary Con- 
of the magazine narrates her ex- nelly Kimball, 1930-1937; Belle S. 

periences in this movement. The 
lessons at that time were on gene- 
alogy, home ethics, home gardening 
for women, literature, art, and 
architecture. We learn from the 

Spafford, 1937-1945; and Marianne 
C. Sharp, 1945-1970. 

Through the years many Latter- 
day Saint writers received encour- 
agement through the magazine's 

first volume of the magazine that writing contests. The Eliza Roxey 

a member of the general board, Snow Memorial Poem Contest was 

Alice Merrill Home, was asked to begun in July 1923; the name was 

write a textbook for Relief Society changed to the Relief Society Poem 

Marianne C. Sharp, daughter of the late President J. Reuben Clark, Jr., has 
served since 1945 as first counselor to President Belle S. Spafford in the 
Relief Society General Presidency and as editor of the Relief Society Magazine. 

Era, September 1970 27 




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Contest in January 1967. The Re- 
lief Society Short Story Contest 
began as part of the observance of 
Relief Society's centennial in 1942. 
The Relief Society Song Contest 
was first announced in October 
1968. The contests in poetry and 
fiction have added interest and 
stimulation to creative writing 
among Latter-day Saint women. 
The latest contest in song writing 
has resulted in some lovely compo- 
sitions suitable for use by singing 

"Sixty Years Ago," a popular fea- 
ture published from January 1944 
through December 1962, detailed 
the history of pioneer happenings 
of Relief Society. 

The first four-color cover ap- 
peared in November 1958, and the 
first 20-page color section in De- 
cember 1962, appearing thereafter 
four times a year. 

A milestone in the history of the 
Relief Society Magazine occurred 
in June 1966 when permission was 
given to begin publication of an 
edition for Spanish-speaking sisters, 
who were second in number to the 
English-speaking group. 

Through the years the magazine 
has endeavored through its various 
features to meet the needs of Latter- 
day Saint women while at the same 
time promoting and standardizing 
the procedures of Relief Society. 
It has brought the sisterhood into 
close bonds through instructions 
that have been conveyed to offi- 
cers and class leaders in the 
"Notes to the Field" department. 
The "From Near and Far" page has 
allowed the sisters to exchange 
views and to read letters from all 
over the world with regard to 
the content of the magazine. 
The frontispiece page has pre- 
sented lovely and meaningful poems 
of outstanding Latter-day Saint 
women poets. Another regular 
feature has been the hobby page, 
which has recognized the hobbies 


of elderly sisters. The birthday 
congratulations page originally 
listed the names of Latter-day Saint 
women as they became 80 years of 
age, but of recent years it has 
recognized those who became 90, 
thus reflecting the lengthening of 
the lifespan. 

The "Notes From the Field" 
pages have contained pictorial and 
printed accounts of Relief Society 
activities throughout the world. 
Photographs of singing mothers 
groups have been a part of this 

For many years one page has 
been devoted to activities of women 
in the world. Originally designated 
as "Happenings," this column has 
been designated in more recent 
years as "Woman's Sphere." 

It has been the policy generally 
to present in each issue recipes and 
handicrafts for the homemaker. 
With the addition of four-color 
pictures, it has been possible to 
include reproductions of master- 
pieces and beautiful nature and 
mood pictures, often with repre- 
sentative poems. 

Annually new handbook rulings 
have appeared in an issue of the 
magazine following the general 
Relief Society conferences. All the 
lessons studied by Relief Society 
women since 1914 are available 
to present-day Church scholars 
through the magazine. 

Of lasting value also for Latter- 
day Saint women are the talks de- 
livered to Relief Society officers 
and members at the Relief Society 
annual conferences by the General 
Authorities and general Relief So- 
ciety officers. 

Mirrored within the pages is the 
Relief Society work done by Latter- 
day Saint women in the dramatic 
efforts of gathering wheat against 
the day of famine; their activities 
in World Wars I and II; the im- 
pressive account of the erection of 
a marker designating the birth- 

place of Relief Society at Nauvoo, 
Illinois; the story of the dedication 
on Temple Square of the campanile 
housing the Nauvoo Temple bell 
erected to commemorate the cen- 
tennial of Relief Society in 1942; 
the history of the giant financial 
endeavor to build the Relief So- 
ciety Building, which was accom- 
plished in one year; the proceedings 
of the laying of the cornerstone and 
the dedication of the Relief Society 
Building by President David O. 
McKay; and the prayers at the 
dedication session by President 
Joseph Fielding Smith and Elder 
Mark E. Petersen, then advisers to 
the Relief Society. The work of 
Relief Society and its dedicated 
officers and members comes alive 
as one slowly turns the pages, many 
now yellowed with age and others 
bursting with vivid colors. 

The Relief Society Magazine 
finishes its life story in December. 
The last issues will be crowded 
with the remaining lessons through 
May 1971 for the northern hemi- 
sphere and through October 1971 
for the southern hemisphere. Hence- 
forth Relief Society lessons will be 
printed in manual form. 

Many wards, stakes, and indi- 
viduals own volumes of the Relief 
Society Magazine. They will be 
preserved and will become trea- 
sured volumes of the history of 
Latter-day Saint women, as are 
those few rare copies of the 
Women's Exponent extant today, 
detailing the history of the Latter- 
day Saint women of the pioneering 

And now Relief Society pre- 
pares to move ahead in 1971 with 
the Church on a new plan for 
drawing the Saints ever closer to- 
gether in the bonds of the gospel. 
The Relief Society general board 
and members know that the new 
plan will bring added blessings to 
the sisters through their obedience 
and continued faithfulness. O 

Era, September 1970 29 


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Books of 

Remembrance - or 
Books of Encumbrance? 

A Fresh Approach for Bogged-down 


• Helen Keller once said, "There is 
no king who has not had a slave 
among his ancestors, and no slave 
who has not had a king among his." 
In climbing family trees, one can 
discover facts no less extraordinary 
than this. Lost branches can be re- 
found, enchanting friendships are 
often made, and invariably one 
ends up doing a bit of traveling. 
Such digestible tidbits need to be 
emphasized, for too often the study 
of genealogy conjures up a picture 
of work, work, and more work. 

By Lawrence W. Rand 

People in general often have a achievements a bit, as if to say, 

stereotyped image of a genealogist. "Why haven't you done yours?" 

First, they seem to think genealo- But then, why haven't you? You 

gists must be almost as old as the know what the scriptures say. You 

ancestors for whom they search. 
Second, they place these fictitious 
researchers in the darkest recesses 
of libraries or imagine them slink- 
ing around tombstones in ceme- 

know the logic behind the doctrine 
of exaltation. In every ward and 
stake one sees provision for gene- 
alogy. May I suggest a few hints 
for finding renewed interest in the 

teries. I protest. We are not cryptic subject. 

reincarnations of some character in First, do your work in small units, 

an Edgar Allan Poe thriller. Nor If a pedigree chart baffles you, 

are we necessarily old. Our worst stick to making out family group 

fault is that we tend to flaunt our records for relatives in your own 


locale. Do not worry about Great- 
grandfather Jones— be certain you 
have everything you want from 
Father Jones before he dies. Con- 
cern yourself first of all with the 
hundreds of details that do lie 
within your realm; that alone can 
take a year or two! As your experi- 
ence and book grow, you will auto- 
matically be prepared for the 
rougher stuff. 

People's interests usually lie 
within one of two broad areas. 
One individual will be scientifically 
minded. This person tends to excel 
in mathematics, enjoys making 
minor repairs around the house, 
usually prints exceptionally well. 
For this type of individual, the 
logical road to genealogy is the 
statistical method. 

Other minds run to the belles 
lettres. These persons are good 
letter writers, give stimulating 2M- 
minute talks, are good conversation- 
alists, and read books a lot. They 
should try the biographical method. 
Obviously, these are over-simplifi- 
cations. But taking stock of yourself 
may help you get where you are 
going without sore feet. 

For those predisposed to the 
statistical method, the family group 
record and pedigree chart should 
be food to the soul. The juggling 
of dates, intricacies of relationship, 
and need for precision will whet 
the appetite. Once you have begun, 
such terms as "third cousin-second- 
removed," "city-county-state," and 
"full maiden name" soon will be 
duck soup. The only hurdle before 
you is to begin. 

The biographical method is not 
emphasized nearly enough in our 
stakes. I find a lot of genealogical 
talent quashed beneath the ur- 
gency with which some of us put 
our books of remembrance together. 
Gather up those old photographs 
around the house. Dig out that 
poem you scribbled in high school 
and that theme you penned in 

Era, September 1970 31 

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college. Do you still have that 
diary you kept faithfully for three 
months? Bring those old letters and 
spread their rich contents before 
you. Then, with this ammunition 
for reference, commence to write. 
Before you know it you will have 
a biographical sketch, a "memory 
file," a poem of praise, or even an 
autobiography. The only hurdle 
before you is to begin. 

There is a side of genealogy that 
is rarely mentioned. Genealogy can 
be fun! What family does not have 
a favorite anecdote, an amusing 
story, an unforgettable event? In 
the few short years since my con- 
version, I have dug up dozens of 
interesting incidents. Let me illus- 
trate. Names themselves can amuse. 
I have run across every size name 
from Sam Band to Cornelia Ger- 
trude van der Sluis; unusual ones, 
like Bump and Sidebottom; ones 
that left me curious, such as Mehit- 
able Gunn and Elias Lincoln. My 
fourth great-aunt married Ebenezer 
Hubbard. ( I wonder if the children 
called her "Mother Hubbard"?) 
And then there was Ernest Clever. 

Quizzing my relatives for in- 
formation has exposed a wide 
variance of mental capacities. You 
would be amazed at the wives who 
do not know their husband's middle 
name, husbands who do not recall 
their marriage date, or, as in the 
case of my father's mother, an in- 
ability to recall the birth order of 
one's brothers and sisters! But 
balancing these are the "walking 
histories" from whose lair you will 
come exhausted. Another curiosity 
is the children who remember dates 
and places better than their parents. 

When you have filled out a few 
dozen family group records, pause 
and look at them afresh. Some of 
the facts can be quite diverting. 
The one I save for special occasions 
concerns my seventh great-grand- 
father, Isaac Sheldon. He raised a 
large family, repainting the cradle 


quite regularly every second year. 
But after begetting an even dozen, 
a six-year period elapsed. And 
just when they had decided to 
chuck the cradle once and for all, 
the thirteenth came along. What 
did they name her? Mercy! 

These bagatelles come from for- 
mal and factual family group rec- 
ords. The episodes from the 
biographical section of your book 
of remembrance will be the nuggets 
you treasure most and remember 
the longest. 

Admittedly, these intimate 
glimpses of your ancestors come 
with a little sweat and blood. As 
you interview your living relatives, 
you will discover quaint and quizzi- 
cal things. Until I wrote her 
biography, I never would have 
guessed that my saintly grand- 
mother once stole plums from a 
neighbor's tree! And how did my 
family come west? There is no 
record of historic treks across the 
plains in my family, no handcarts, 
no "Come, Come, Ye Saints." My 
father came west in 1928 riding the 
rails. And have you ever asked 
your parents or grandparents where 
they first met? Their answer may 
surprise you. 

When all else fails, you still have 
yourself to reckon with. Are all the 
spiritual victories of your life re- 
corded so others may be inspired? 
Write with emotion the apogees of 
your life, your dreams, your most 
embarrassing moment, the lessons 
life has taught you. Jot down a few 
caprices for your great-grand- 
children to chortle at. Become slave 
to a daily habit of writing. It does 
not always have to be genealogy- 
write a letter, copy a good recipe, 
compose a melody or poem— but do 
it daily. Just as the piggy bank 
spills forth dollars after a few 
months, your consistent efforts will 
one day result in a book of remem- 
brance worthy of future exaltation 
of you and your loved ones. O 

Era, September 1970 33 

^Barefoot Comfort' 7 

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First the shoes, then the socks. Liberate those cramped little piggies. 
A barefoot romp through thick, cool grass. Or a barefoot splash in a cool 
mountain stream. Two of the most pleasurable memories of summer. 
Then winter comes, and you cover them snugly inside cotton and cowhide. 
Just to keep warm. 

That's still the way to go — outside. 

But inside flameless electric heat is the new way to go. 

One of the nicest things about it is even heat. The floor is as warm as the 

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Electric Boiler — Heat Pump — Infrared Heating 

Now . . . Switch to Carefree Electric Heat 

Most homes can now be converted 
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operating costs. 


For free information, phone 

Utah Power & Light Company and 

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Sales and Marketing Dept. 

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Salt Lake City, Utah 84110 


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One of the nation's most knowledgeable 

experts on business is a woman . . . Sylvia 

Porter. She is highly-respected for her 

astute reporting and analysis and she 

has accurately forecast many trends. 

Read her column regularly on the 

business pages. 


Chasm Crossing 

By Marlys Bradley 

Illustrated by Ed Maryon 

The cleft was opened 
With a hasty word 
And widened with 
The silence. 
Deep fissures worn 
By hidden hurts 
Broadened into canyons 
Of multiplied sins. 
One outstretched hand 
Became the trestle. 
Words became the bridge, 
And soon the chasm closed. 

34 Era, September 1970 

Announcing the most long awaited 
gasoline development in history! 


"A clear balloon was attached to the exhaust 
pipe of this car with the engine running. The 
balloon began to fill with dirty exhaust until it looked like this — 
showing how exhaust emissions from dirty engines go into the 
air — and waste mileage." 


"The same car — after running on 
just six tanksful of Chevron with 
Formula F-310. Dirty exhaust emissions reduced sharply. The bal- 
loon remains clear! No dirty smoke. F-310 turns dirty smoke into 
good clean mileage." 

New F-310 in Chevron gasolines 

turns dirty exhaust into 

good clean mileage. 

Now, research scientists at Standard Oil Company of Cali- 
fornia have developed a remarkable new gasoline additive — 
Formula F-310* — that sharply reduces dirty exhaust from dirty 
engines. And helps toward cleaner air. 

Tests conducted by Scott Research Laboratories, an indepen- 
dent research group, showed that Chevron gasolines with F-310 
reduced unburned hydrocarbon and carbon monoxide emissions 
dramatically. Clearly, this is an important step towards solving 
one of today's major problems. 

F-310 also improves mileage, because dirty exhaust is really 
wasted gasoline. So F-310 literally keeps good mileage from 
going up in smoke. 

What causes an engine to produce dirty exhaust in the first 
place? Over a period of time, deposits make engines "run rich." 
They actually consume more gasoline than they can burn effi- 

ciently. Result: wasted gasoline goes out the exhaust pipe as 
unburned hydrocarbons, along with increased carbon monoxide 
emissions. You can even see the emissions as dirty smoke. And 
you can feel — and hear — the rough idling. It all adds up to a 
car that is unnecessarily emitting dirty exhaust and wasting 
gasoline. Just six tanksful with F-310 
can correct the condition. 

Formula F-310 is now in all Chevron 
gasolines at Standard Stations and in- 
dependent Chevron Dealers. In its 
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Chevron with F-3IO. There isn't a car on the road that shouldn't be usingit. 

Standard Oil Company of California 

The LDS Scene 

All-Church Tennis Meet 

Nearly 300 players from throughout the Church 

came to Salt Lake City for the second annual MIA all-Church 

tennis tournament. Patrick Landau of BYU 46th Ward, 

a recent convert and former Davis cup team 

member from Monaco, won the men's ranked singles. 

Women's ranked singles title went to Margaret Blake 

of the University Ward in Seattle, Washington. 

Ron Smith of the BYU 50th Ward won the men's singles, 

and Diane Congdon of the BYU 70th Ward took 

the women's singles division. Richard L. Warner, 

president of the University of Utah First Stake, and his son, 

Rick, of the. Monument Park Second Ward, won the 

men's doubles title for the second consecutive 

year. Winners in the women's doubles were Robbin Lund 

of the East 12th Ward and Luceen Hansen of the 

11th Ward, both of Salt Lake City. 

BYU A Capella Choir and Folk Dancers Perform in Europe 

The Brigham Young University 

A Capella Choir, on its second tour of 

Europe, became the second American and 

first non-Catholic religious group ever 

to perform in the famous Notre 

Dame Cathedral in Paris, France. 

The choir received an open invitation 

to return to Paris and Notre Dame for a 
full-scale concert. Highlights of the fifth 
European tour of the American folk dancers 
of Brigham Young University included 
a personal greeting by the president 
of Portugal and a performance attended 
by the king and queen of Denmark. 

Church Commissioner 
Of Health Services 

Dr. James 0. Mason, 
president of the Atlanta 
(Georgia) Stake, has been 
named Church Commissioner 
of Health Services, 
in a consolidation of all 
Church hospitals under a 
single board of trustees. 
Brother Mason was deputy 
director of the National 
Center for Disease Control 
in Atlanta before receiving 
the new appointment. 


Church Pageants Presented at the Hill Cumorah, 

A midsummer highlight was the presentation of 
two annual Church pageants designed to tell the gospel 
story. Approximately 100,000 visitors witnessed 
one of America's largest outdoor productions at the 
Hill Cumorah near Palmyra, New York, where 
America's Witness for Christ was presented for the 

Manti Temple 

thirty-fourth year. An estimated 20,000 persons 
viewed Sanpete South Stake's fourth annual presentation 
of The Mormon Miracle, staged on the temple grounds 
at Manti, Utah. The production featured a cast and 
staff of 250 in scenes memorializing the founding of the 
Church and depicting events from the Book of Mormon. 

Real Estate Group 
Officer Is Named 

Zan L. Beckstead of 
the North Hollywood 
(California) Ward has been 
named executive 
vice-president and state 
secretary of the 
48,000-member California 
Real Estate Association. 

Choir Performs at South Carolina Tricentennial Celebration 

With the singing of such stirring 
American classics as "Dixie," "Battle 
Hymn of the Republic," and "Carolina," 
the Tabernacle Choir paid tribute to 
South Carolina's three-hundredth 
anniversary in the new 15,000-seat 

coliseum at the University of South Carolina 
in Columbia. In addition to augmenting 
the Dixie festivities, the choir 
was celebrating the completion of 
41 years of continuous nationwide 
radio broadcasting. 

Era, September 1970 37 

Mud on 


His Shoes 

By Ned A. Stokes 

Photo by Eldon Linschoten 
Posed by Paul Chamberlain 

■ • It snowed last night, and all day 
today the cold January rain fell. 
Wet patches of snow made irregu- 
lar patterns on the muddy, half- 
frozen ground. It was the kind of 
day that makes you hate to leave 
the cozy comfort of a warm house 
to go out to do chores. 

The cows on our Idaho dairy 
farm, however, demand that their 
routine not be overlooked. There 
are 80 head of them that must be 
milked night and morning, regard- 
less of the wind or weather. 

I had been having a great time 
romping with the kids on the liv- 
ing room floor. Lori, our four-year- 
old girl, had been playing her 
favorite record, "Little Red Riding 
Hood," and we were acting it out. 
She was Little Red Riding Hood, 
and mommy was the mother. I 
was the big bad wolf, and Eric, 
who just turned six last week, was 
the woodcutter. The kids giggled 
excitedly as I pretended to be 
Granny with the big ears, the big 
eyes, and the great big teeth. Eric 
did a fine job of rescuing Red Rid- 
ing Hood from the ferocious beast. 
After that, I was transformed into a 
horse and Lori, Eric, and two-year- 
old Tracy took turns riding a wild 
mustang through the carpeted can- 
yons between the sofa and the 
chairs. In the midst of this indoor 
rodeo, our oldest boy, Jeff, burst 
into the room after a hard day of 
tackling second-grade math prob- 
lems. He too had to have his ride 
on the now worn-out and not-so- 
wild mustang, and then it was time 
for dad to hike off. to the barn to 
begin the evening chores. 

Jeff was disappointed that I had 
to leave so soon. He really missed 
the playtime with his dad. Ever 
since he was big enough to walk, 
he had been my constant shadow, 
playing on the haystack, running 
through the fields, riding on the 
wagons. But now he had to stand 
alone each dark winter morning to 
catch the school bus and be 
whisked off to the halls of learning. 
The first year had been new and 
exciting, but now school had be- 
come routine, and he would listen 
with just a hint of envy as Eric and 
and Lori happily told of the events 
of the day. There were times 
when he felt a bit alone and left 
out, pushed cut of the nest by the 
demands of our educational 

Jeff followed me out to the back 
room, where he chattered excitedly 
about his day's activities at school 
as I put on my coveralls, boots, 
and coat. He waved good-bye from 
the back step as I trudged up the 
muddy road toward the barn. The 
milking barn was up by grandpa's 
house, about an eighth of a mile 

I clattered around the milk 
room, rinsing lines and preparing 
milking units, grumbling to my- 
self about the lousy weather. As I 
turned around to put the strainer 
onto the bulk tank, I glanced up 
and there he was, standing shyly 
just inside the door, his jacket 
undone, slightly out of breath, and 
with a sparkle in his eyes. 

"Hi, dad," he said eagerly. 

I looked down at his muddy 
shoes, surprised at his sudden 
appearance on a day like this, and 
said, "You shouldn't be up here 
without your boots on. Those 
shoes cost too much for you to be 
ruining them by running through 
the mud. And you'd better zip up 

Ned A. Stokes, a Sunday School teacher in the Provo Fourth Ward, has left 
the Fruitland, Idaho, dairy farm where this story took place to study English 
at Brigham Young University. The father of five, he got out of bed at two 
o'clock one morning to record this warm episode. 

your coat before you catch cold." 
I placed the strainer on the 
tank, and when I looked again he 
was gone. He had quietly slipped 
out the door and was gingerly 
picking his way back home. As I 
went about my work, I began to 
think of his appearance there in 
the doorway on this cold, wet 
January day. Suddenly a lump 
started to swell in my throat as I 
remembered the love shining 
from his eyes and thought of his 
wild, impulsive dash up the muddy 
lane just to be with his dad again. 
What he wanted and needed was 
the warm hug and solid reassur- 
ance that he was still part of the 
family, that he wasn't left out and 
forgotten. I had overlooked the 
sparkle in his eye but had seen 
the mud on his shoes. 

I went to the window and looked 
at the small figure far down the 
road, his seven-year-old shoulders 
drooping beneath the blue jacket. 
My heart ached as I thought of how 
I had let him down, and I won- 
dered if he would come back. 
Twice I went to the phone to try 
to call him and say that I had 
something special to tell him, but 
the line was busy. 

Sadly I went about the business 
of getting the cows in and starting 
the milking. I thought over and 
over how I had missed a golden 
opportunity to tell this fine young 
son of mine just how much I love 
him and how much he means to 
me. The day seemed dreary in- 
deed until suddenly there he was 
again, standing in the doorway 
with a broad grin on his face. 

I swept him up into my arms 
and held him tight and said, "You 
know something, Jeff? I sure do 
love you!" 

He was radiant with joy as he 
said, "I love you too, dad. Do you 
notice something?" 

I sure did. There was the 
sparkle in his eye — and boots on 
his shoes. o 

Era, September 1970 39 


of a 

By Helen H. Trutton 

Across the windswept desert from Haran to 

On into the land of Egypt, Sarai ivent — 
In caravans, slowly weaving a path high 
In moonlit etchings against unquiet skies. 
And Sarai wept 
(At least I think she did) 
At iveary steps so soon to disappear in cavalcades 

of sands, 
In a strange, unknown land. 

Onward as the Lord directed, through swirling 
gray-shore sands, 

Still enduring the long trek in faltering steps, 

With dark, troubled, brooding eyes, bronze skin 
each day 

Kissed passionately by desert's scalding rays; 

Then Sarai heard. 

God changed her name to Sarah, promised a pos- 
terity — but how? 

For she was aged now. 

Within her bosom, monstrous fears whirled turbu- 

Like tramping tiny bits of sa?ids in the fierce 

Untrustingly Sarah mourned in solitude 
In her desert-scented tent; next, laughed loud; 

Then repented, boived 

(I'm sure she did) — 

Lo, God had said to look to the sky, and count the 

stars if you can, 
Spoken to her husband: 

"If thou be able to number them, so shall thy 

seed be." 
Thus in land not far from where the Egyptians 

Sarah, pleased, a smile across her tired face, 
Exuberant over her newborn son, 
Called his name Isaac. 
She brushed away her tears that day and loved 

him with a mother's love, 
And praised God from above. 

Exquisite woman, helpmeet to the Prophet Abra- 

She, ivho ivalked beside him, honored, yet grum- 

Caused Hagar to depart into barren lands 

With Ishmael, where an angel took her hand. 

At last humbling 

(Indeed she did) — 

Sarah became as God had promised: "Mother of a 

To that royal station! 

Helen H. Trutton, spiritual living leader in the Relief Society and drama director in the MIA in the 
Walla Walla (Washington) Ward, has sold numerous articles, poems, and plays to national publications. 


The Era 

September 1970 

Marion D. Hanks, Editor 
Elaine Cannon, Associate Edit 

The Compromise . 

By Linda Buhler Sillito* 

September holds the green among the gold 
In blue-sleeved arms, ignores the thump (of, time. 
The trees toss green, long locks in flippant mime 
Of August; the last three, roses waken and unfold 
For now when all is ripe but nothing falls— • 
When some is green, some gold, but nothing brown 
One quick embrace is locked, though threats are blown 
Like winds before the yoarming dawn. The calls 
Of warmer trees have not enticed the birds 
Who clump my window -leaves. The butterflies 
Still float like scraps of shining paper. The bold, 
Pale rose, the stubborn leaves deny the words 
'That speak an end, insist on compromise — 
A futile plea for joining green:with gold. 

'Linda Buhler Sillito has been a many -time winner 
in the Era of Youth Writing Contest and worfj| 
cash award for this entry in the 1970 competitf 

fptember 1970 41 

s^md Tteiir FsmmfbsTSM 

By Elaine Cannon 

"A hero is someone who goes through the dark 
streets of life lighting lamps for people to see by. A 
saint is himself a light." (Felix Adler) 

"Jesus wants me for a sunbeam," the little children 
sing. And some of them grow up to be one ! 

What lights in the dark streets of life they are. They 
are the kind of people who seem most like the Savior. They 
live close to him. They are direction in days of confusion. 
They are comfort in times of disappointment, wisdom in 
the face of froth. They're constancy amid change, an 
authentic quality surrounded by counterfeits. They are 
fun to be around, with great, good humor and an exhilara- 
tion about life that is contagious. When they come on 
the scene, an everything-is-going-to-be-all-right feeling 

Our General Authorities are like this. They are most 
familiar in the pulpit setting. But they also are exciting, 
dashing men with a variety of interests. Just being around 
them leaves you admiring them and loving them for what 
they are and fervently wishing that more young people 
would grow up trying to be like them. 


President N. Eldon Tanner's 
life is heavily programmed, 
but he still finds time for an 
occasional round of golf. 
Here he pauses for a chat with 
grandchildren: Larry 
Spackman, Julie Jensen, Jim 
Jensen, and Bob Jensen 

Era, September 1970 43 

mm& u mt* r n'tiwMin M ^ 

Elder Marvin J. Ashton 

was a successful athlete in his 

youth and continues to enjoy 

active sports involvement 

and to share his tennis expertise 

with some interested 

young friends at the tennis 


Elder Hartman Rector 
and his family find horseshoes 
a relaxing way to be 
together for fun. The younger 
generation gets some good 
instruction from dad. 

Elder Bruce R. McConkie 

enjoys collecting 

and polishing rocks, a hobby 

he shares with his children. 


All of Elder A. Theodore 

Turtle's children ride horses 

regularly with their 

parents. Here Elder Tuttle 

explains to three of 

them some of the finer points 

of their quarter horses. 

Elder Alvin R. Dyer 

offers some sage handball 

pointers to grandson, 

Mark Dyer Klein. After many 

years of lively 

participation in the sport, 

Elder Dyer still plays 



People We'd Like 
to Know More About 

Interview with 

Neal A. Maxwell was formerly the Executive Vice-President of the 
University of Utah. Recently he was named Commissioner of 
Church Education. 

Conducted by Jim Jardine and Rich Boyer 

Q: What do you think a college-age person can 
do to improve his self -concept? 
Maxwell: If you are working on your own self- 
image, try to be honest enough to inventory your 
skills. Most of us short-change ourselves on the 
skills that we have. In order to get a correct inven- 
tory, you can't just ask yourself ; you have to have 
a relationship with other people. They can help 
you make that inventory in terms of things that 
you do well or have the potential of doing well. 
Second, you must build the kind of relationship 
with some people that permits you to say, "How 
am I doing?" in terms of your efforts to improve 
your performance. Most of us don't make the 
inventory and many do not have the kind of 
friends who can give them those vital pieces of 
information on which to build a data base. Third, 

Era, September 1970 47 

you must genuinely want to improve your per- 
formance and not to excuse yourselves from the 
difficult tasks that this kind of improvement 
warrants. For instance, it is not easy for most 
of us to cope with conflict. It's easier for us 
to run away from trouble, but we don't grow 
when we do that. The unmarried college student 
can have a particular problem ; if he or she isn't 
married, there is no husband or wife who will 
give honest feedback, who will level, to use Paul's 
words, "speaking the truth with love." Parents 
can help immensely in this way, however. Your 
educational experience is protracted now over 
longer years ; whereas years ago you would have 
gone out on the farm and immediately begun to 
"produce," today it takes a while before you 
achieve visibly, economically, and professionally. 

Q : What do you see as things we can do now to 
prepare ourselves for possible leadership and re- 
sponsibility in the Church? 

Maxwell: First, you must begin to reconcile 
your circle of concern that education has enlarged 
with your smaller circle of effective influence. 
Neither circle should be static. Committing your- 
self to disciplined service in the Church and doing 
selective civic chores can give expression to your 
idealism and energy. On a plaque on my office 
wall is a quote from Anne Morrow Lindbergh: 
"My life cannot implement in action the demands 
of all the people to whom my heart responds." One 
learns that his circle of influence is much smaller 
than his circle of concern. In other words, you 
must not stop caring but simultaneously you must 
begin to be effectively selective in things that you 
seek to do. 

Second, you should be regularly involved in 
reading the scriptures so that they can sing 
today's song to you and not yesterday's. You'll 
discover concepts or insights that are especially 
meaningful to you now. One should not go, Jonah- 
like, up on the hillside to watch disaster overtake 

the world, but rather work, love, and serve in the 
"Ninevehs" of his life, knowing as Lehi did that 
he might not succeed fully in saving all his loved 
ones — but refusing to give up. By "following the 
brethren," we can strike a proper balance in this 

Q : We find that one of our greatest problems as 
college students is to know how to relate to our 
peers in college who do not share our views on 
life. How do you interact with your administrative 
and faculty colleagues? 

Maxwell: The Church is in a position today of 
being an ecclesiastical Everest — not because of 
size but because we rise above the Himalayas of 
secular philosophies — and we will call forth atten- 
tion simply because, like Everest, we are there. 
The first thing for one to try to do is to "fly the 
flag" of one's convictions and beliefs, not mili- 
tantly, but with quiet dignity. Second, one has to 
be articulate about his belief system, showing its 
relevance for today's world. The Church is full 
of imperfect individuals, but a lot more gets done 
because there is an institution that has a program 
than would be done if the individual were left 
alone with his irregular Christian impulses. Food 
and supplies went to Peru because the Church 
was ready. The Church keeps us feeling and 
acting; it organizes our concerns. Third, one must 
have the kind of love in which his absolute beliefs 
do not get in the way of genuine inter-personal 
relationships with those who don't share his 
beliefs. The gospel gives us additional reasons 
to love others, to be more concerned for them — 
not less ! My relations with nonmember colleagues 
with whom I would disagree on a lot of points are 
really quite sweet and tender because we know 
that we have much in common and we talk about 
our concerns. Associational compartmentalization 
is not the answer ; one must relate to these people 
as whole persons, or we will know each other 
only as functions and interact only when we must. 


Q: Where in this isolated, rarified air of college 
do you see the real education occurring? 
Maxwell: It's outside the classroom most of the 
time, although the classroom at its best can pro- 
vide real, solid experiences in learning. Unfor- 
tunately, we still use the classroom too often just 
to dispense information. Most of the real learning 
occurs in peer groups, in reflecting, in reading, 
and in testing ideas with one's models. Education 
should unite explanation and exhortation with 
example and experience more often than is the 
case now. Getting involved in the actual work of 
one's field so one can get real preparation is de- 
sirable. That's what is happening in law school 
now; the law students are involved in clinical 
problems well before they graduate. Missionary 
work is a somewhat useful analogy: missionaries 
spend a little time in the mission home, but soon 
are out applying and learning. 

Liberal education in America is at the cross- 
roads in many ways ; as vital as it is, liberal 
education is often too unfocused, or too ambivalent 
about its goals. There is a real need in America 
for more technical and vocational education, and 
we must seek to enhance the prestige and the 
crafts and trades in the minds of youth and 
parents ; the young do not all need to be neuro- 
surgeons, and parents must try to understand this. 

Q: In your book A More Excellent Way, you 
quote a humorous poem about young people "going 
to the dogs." What do you think of our gen- 

Maxwell: I think the distribution, on any kind of 
competency curve, of young people in the Church 
today ought to make us feel good, not bad. The 
"elite" young, the "idealists without illusions," 
are highly committed, highly informed, and are 
living the gospel principles because they believe in 
them and not because of artificial pressures ; this 
is a bigger group than it was 20, 30, or 40 years 
ago. There are also proportionately more young 

in the Church who are active and informed. Our 
defectors and dissenters exist, however, and do 
need love and response. One of the major con- 
cerns of the young is to make sure that the 
institution of the Church is relevant and re- 

The larger challenge I see the young facing is 
the crisis of purpose that surrounds them in a 
world veering toward pessimism and futility. 
Although it sounds ethnocentric, the gospel gives 
us the only ultimate answer to man's problems. 
Amidst this crisis of purpose and malaise, it's not 
at all surprising that some of the young should 
reach out for substitutes, as a way of fastening 
onto something that gives stability and purpose 
to life. Our task in the Church is to make the 
"real thing" available and attractive. Substitutes 
will not give the young what they really want. 
Existentialism and humanism appear to be the 
wave of the future in the secular world, and 
Latter-day Saint youth have the task of appre- 
ciating and understanding why many other stu- 
dents come to feel this way about life, and yet 
being able to show their peers how relevant the 
gospel of Jesus Christ is. Our young must be 
able to articulate the gospel in a way that their 
peers will understand:. to be ready always, to give 
a reason for the special hope that is in us. 

Your generation will have to do most of the 
talking to your generation. Mine can help but it 
cannot play a primary role. 

We're not going to be believed by others unless 
our lives are reasonably congruent with Christ's. 
This search for congruency and constancy ought 
to reflect itself in our lives. Others may not 
understand us completely — they may not even 
like us — but they will be far less angry with us if 
we are congruent in our way of life. If we are 
fortunate and humble we will be able to help 
others to see that the very answers they really 
want come from this "improbable" source, the 
restored gospel of Jesus Christ ! O 

Era, September 1970 49 

Separated for Awhile 

By Marion D. Hanks 

• The young captain had volunteered for an extra 
period of duty in Vietnam, as had so many of his 
fellow servicemen, because he believed in the 
cause and was willing to serve it. His job as 
forward air controller involved flying a small air- 
plane over the jungles and rice paddies looking 
for enemy activity. Often he found it when shots 
were aimed at him. He had survived many close 
calls in his assignment. 

When he came to the meeting on this particular 
occasion, the captain had just finished flying an- 
other four-and-a-half-hour mission. He was obvi- 
ously grateful to be able to be in attendance and 
to participate. He talked of his wonderful family 
at home and expressed appreciation that they 
were able to spend time together by means of 
tape recordings and letters. He talked of the sor- 
row of separation and of his great love for his 
family and of his confidence in them and in their 
growth and development while he was away. 

As he spoke to us, our brother mentioned the 
sad example being given the local people by some 
American servicemen. "Let's show these wonder- 
ful Vietnamese people what true husbands and 
fathers are like," he said. "Let's give them a pic- 
ture of honorable husbands and fathers as they 
should be." 

His summation of the experience of separation 
from home and loved ones was sobering and com- 
pelling in its thoughtf ulness : 

"Those of us over here know what it means to 
be separated from our wives and children tempo- 
rarily," he said. "We certainly don't intend to do 
anything that would separate us from them 
permanently." O 

Illustrated by Dale Kilbourr 


ou Kea u Lovea /v\e, roua 


< \ 



Dear Jim, 

Last night you pleaded with me, so ardently and 
urgently, to "prove my love for you." You were 
very persuasive, and because I always want to 
please you and do what you want me to do, it 
was hard to deny you. 

Today I am thankful from the bottom of a 
frightened and full heart that I did not let you 
persuade me. If I had agreed to your insistence, 
I would now be despising myself and hating and 
blaming you. 

I have hardly slept during the night, but I have 
thought a lot. I kept thinking what a shining and 
beautiful word the word purity is. Today I do 
not believe that I could bear the despair and self- 
disgust that I would have felt if I had given in 
to you. 

All night, passages of scripture kept going 
through my mind, and they have never been so 
meaningful! The one that I thought of first was 
the one in which our Heavenly Father says, "I, 
the Lord, delight in the chastity of women." 
Today I can think of that scripture with deep 
thankfulness that it still applies to me ! 

In the middle of the night I got up and opened 
up the Book of Mormon to a verse that I some- 
how remembered, in which Mormon is writing to 
his son Moroni. You can feel his horror and 
sorrow as he tells of the terrible cruelty of the 
Nephite soldiers to the Lamanite maidens. 

"Many of the daughters of the Lamanites have 
been taken prisoners," he says, "and after de- 
priving them of that which is most dear and 
precious above all things, which is chastity and 
virtue." (Moro. 9:9.) These words of Mormon — 
"That which is most dear and precious above all- 

things, which is chastity and virtue" — are written 
in letters of fire in my mind today. That is what 
you asked me to give you to prove my love ! 

I wonder if I could make you understand, a 
little, what you were asking. You are so very 
proud of your new sports car. What would you 
say if someone asked you to give her your car 
to prove your affection for her ? You would surely 
think she was joking. Then if you found out that 
the person was in deadly earnest, you would know 
that she must be insane, yet you could get another 
car, and might be able to do so in less than a year. 
But if I had given you the gift of my chastity, 
I would have regretted it the rest of my life. You 
would have lost your purity, too. 

In Proverbs, King Solomon says, "Who can find 
a virtuous woman? for her price is far above 
rubies. The heart of her husband does safely 
trust in her. . . ." (Prov. 31 :10-11.) If things had 
been different today, and we should someday be 
married, would you have ever felt that you could 
safely trust in me ? You know the answer to that ! 

Jim, I know that I will always think a lot of 
you, but now I feel that I cannot safely trust in 
you. Last nig:., you were trying to destroy my 
purity and self-respect and chance of true future 
happiness, for a few minutes of excitement and 
pleasure for yourself. Your talk of my proving 
my love for you was a bitter mockery. You 
proved that you do not love me. You love only 


The writer's true name is withheld 

Era, September 1970 51 



• "To dream the impossible 
dream" might have been the 
theme adopted by youth from the 
Scotch Plains Ward of New Jer- 
sey Central Stake — but for them, 
the dream came true. When their 
roadshow ivas invited to perform 
at MIA June Conference in Salt 
Lake City, 2,300 miles away, it 
seemed an impossible task to 
raise the necessary $250.00 a 
person for the air fare, and with 
only four months in which to do 
it. But do it they did! Most of 
the group are converts to the 
Church, and, a visit to Church 
headquarters was a beautiful 
dream — something worth work- 
ing for. 

Their fund-raising projects 
included delivery of 15,000 tele- 

phone books (earning five cents 
per book), sale of $3,000 worth 
of candy, running a service sta- 
tion for one day, car ivashes, 
window washes, ward movies, 
bake sales, house cleaning, con- 
struction jobs, yard work, and 
baby sitting. Some personal 
donations were made by parents 
and friends, but the youth raised 
most of the money themselves. 

The theme of their roadshow 
ivas the idea that the world 
needs to take a true look at the 
good there is in teens today. 
These young artists exemplified 
this theme. In addition to pre- 
senting their roadshow in four 
performances, they also had time 
to tour Salt Lake City and its 
nearby canyons and do temple 

ordinance work (three families 
were sealed in the temple). A 
highlight of the iveek's stay in 
Utah was the opportunity to 
meet President Joseph Field- 
ing Smith. Testimonies were 
strengthened, and everyone 
agreed it was worth the effort 
to make this seemingly impos- 
sible dream come true. 

Participants in the project, 
under the direction of Bishop 
Charles H. Recht, included Jan- 
net Merrill, Kathy Vellinga, 
Nancy Thome, Peggy Grant, 
Cliff Vellinga, Randy Wright, 
Beverly Vivers, Lyn Miller, Lynn 
Fluckiger, Cheryl Cozzens, Paid 
Merrill, Bob Nicholas, Lynn 
Geddes, and Dick and Karen 
Paul. O 


Era, September 1970 53 


Getting to Know You 

• Two pairs of brothers in the 

Pocatello (Idaho) Sixth Ward are 
now Eagle Scouts. They are 
Thomas and Benjamin Call, sons 
of Dr. and Mrs. Lloyd S. Call, and 
Dale ("Kirk") and Richard Kirk- 
ham, sons of Mr. and Mrs. Dale B. 

Benjamin, a 1970 graduate of 
Pocatello High School, was a mem- 
ber of student council, Key Club. 
and the varsity debate team. A 
National Merit Scholar, he begins 
his premedical college training 
this fall. He served as president 
of his seminary student body last 

Thomas, a high school junior, 
has been active in art and dra- 
matics and is a member of the 
Order of the Arrow. He was 
seminary class president last year. 

"Kirk," who is now a senior, has 
been a member of his high school's 
house of representatives for two 
years, as well as the ski club, Key 
Club, and boys' council. He plays 
in the high school symphonic and 
pep bands. In the Scout program, 
he has earned the 50-mile hike 
patch and interpreter's bar (for 

Richard, a high school sopho- 
more this year, has been active in 
athletics, art, music. He was stu- 
dent body president of seminary at 
his junior high school. 

All four boys have served as 
officers in their Scout troops and 
in their priesthood quorums. Three 
— Benjamin, "Kirk," and Thomas — ■ 
have received their Duty to God 

Sara Puccini, a 17-year-old beauty 
from Bogota, Colombia, has rated 
press notices on her popularity at 
her school, the Colegio Hijas de 
Educadores. She has been a coun- 
selor in YWMIA and is now secre- 
tary of the branch's Primary. 

Jan Worsencroft of Twin Falls, 
Idaho, has just completed a sum- 
mer's assignment with the Upward 
Bound program at Idaho State 
University. A psychology major, 
she has been a campus queen and 
cheerleader and was a runner-up 
in the Miss Idaho contest. She 
works her way through school and 
besides all this, keeps heavily in- 
volved in church work; currently 
she is counselor in the student 
stake Relief Society. 


Panama Canal Zone teens in Bal- 
boa had a great time recently at 
the first bilingual youth confer- 
ence in their area. Delegates came 
from both the English- and Span- 
ish-speaking areas. Language was 
not an insurmountable barrier to 
developing friendship and under- 
standing. Picnics, swimming, sing- 
ing, speaking, and discussion 
groups were featured, and a mem- 

orable activity was a kite building 
and flying contest beneath the 
famed Bridge of the Americas. 
Subjects explored by the delegates 
to help them better define their 
relationship to the Church included : 
"Are We Tempted Beyond Our 
Ability to Resist?" "What Is the 
Power and Significance of the 
Spirit?" "Will Gospel Principles 
Really Work Today?" O 

Era, September 1970 55 

The Presiding Bishop 
Talks to Youth About 


By Bishop John H. Vandenberg 

illustrated by Dale Kitbourn 

• Since the beginning man has 
lived in a world of opposites. It 
was so decreed when Adam and 
Eve were driven out of the Garden 
of Eden and the Lord declared, 
". . . cursed is the ground for thy 
sake; in sorrow shalt thou eat of 
it all the days of thy life; 

"Thorns also and thistles shall 
it bring forth to thee; . . . 

"In the sweat of thy face shalt 
thou eat bread. . , ." (Gen. 3:17- 

It is interesting to note the 
statement, "cursed is the ground 
for thy sake." At first this seems 
a paradox until one reflects for a 
moment on the need for opposites 
in life. A point is given toward 
which one can move upward. This 
upward dimension automatically 
creates a point toward which one 

can move downward. Without this 
law of opposites, all things would 
remain stationary in time and 

Lehi, in the Book of Mormon, 
points out plainly why there must 
be opposites in life in order for 
man to achieve any growth or 
progress: "For it must needs be, 
that there is an opposition in all 
things. If not so, . . .righteousness 
could not be brought to pass, 
neither wickedness, neither holi- 
ness nor misery, neither good nor 
bad. Wherefore, all things must 
needs be a compound in one; 
wherefore, if it should be one body 
it must needs remain as dead, 
having no life neither death, nor 
corruption nor incorruption, . . . 
neither sense nor insensibility. 

"Wherefore, it must needs have 

been created for a thing of 
naught; wherefore there would 
have been no purpose in the end 
of its creation. . . ." (2 Ne. 2:11- 
12. Italics added.) 

By virtue of the wisdom and in- 
sight these scriptures provide of 
the true purpose of opposites in 
life, young people of the Church 
need not be confused by the false 
voices calling for revolution and 
violence as a means of instantly 
establishing the perfect world. On 
the path to eternal life, as a spiri- 
tual and moral schoolroom, we are 
confronted with contention, pov- 
erty, unrighteousness, and failure. 
All men are moving either upward 
toward i perfection and eternal 
peace and joy or downward toward 
imperfection and eternal sorrow 
and anguish. Free agency, the 



opportunity to choose one's ac- 
tions, requires conditions that 
must allow the violent, the sinful, 
the lustful to do those things 
which permit them to express their 
base desires. In making such 
choices, they create conditions 
that harm the innocent, disturb the 
peace, create need and want, and 
hinder the positive growth and 
progress of those who would obey 
the Lord by striving to attain the 
perfection that will be fully 
achieved in the eternities. 

Members of the Church may, ex- 
pect to have problems to solve. 
But they know that the productive 
way to meet these problems is 
through the orderly processes of 
law and constituted authority. No 
member who is in harmony with 
the Church will seek to meet the 
problems of our time through dis- 
obedience to law and order, for 
"we believe in being subject to 
kings, presidents, rulers, and 
magistrates, in obeying, honoring, 
and sustaining the law." (Article 
of Faith 12.) 

Only through legally and consti- 
tutionally approved channels will 
faithful Latter-day Saints seek to 
meet the challenges of our time 
to build a better world where all 
men, through personal diligence, 

will have an opportunity to choose 
the upward path into eternal peace 
and joy. 

A small, noisy, violent minority 
blames all the ills of the world on 
what it calls the Establishment. 
This minority advocates the over- 
throw and destruction of What is 
admittedly not perfect, yet this is 
the only base on which progress 
can be achieved. They do not 
have a plan, much less the ability, 
to better even the simplest condi- 
tions they so loudly deplore. Until 
a person has the plans, the ability, 
and the means with which to re- 
place that which is not perfect in 
our society with something better, 
he will be moving backward and 
downward, rather than forward 
and upward. Latter-day Saint 
young people are aware of the 
challenges and problems of today. 
They know this life is a journey. 
The destination, with the peace 
and plenty that they desire, is not 
to be found fully on this earth. The 
road to eternal joy is steep and 
rocky; but excitement fills the 
path, and it leads to the fulfillment 
of all that they desire in righteous- 
ness. They welcome the labor of 
the climb. The road of challenges 
and opposites is an opportunity, 
not a frustration, to them. o 

Era, September 1970 57 

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• Well, it had finally happened— 
that which she had thought was 
impossible, that which she had said 
would never happen to her, that 
which only happened to others who 
were far weaker had happened to 
her. She had fallen in love with a 

Oh yes, she had been smug and 
confident. She had compassion- 
ately observed the lonely women 
sitting in church, some perhaps 
with their children, but all seeming 
very much alone. Generally they 
were divided into two groups— 
those who had joined the Church 
as converts but whose husbands 
had not joined, and those raised in 
the Church who at one time had 
decided not to hold out for the 
temple as a standard of marriage. 
Which group was sadder? And how 
greatly both needed the support of 
the priesthood in their lives! 

"Not me," Janey had vowed de- 
fiantlv. Now she asked, "Now 
me?" with awe at the magnitude of 
this situation, which would affect 
not only herself but all of her 

Three years had passed since 
she had left home and family for 
business school and a job in the 
city. Two and a half years had 
passed since the day two Mormon 


missionaries had knocked at her 
door— two and a half years since, 
out of kindness, she had askec 
them in from the hot sun and then 
from an awakening spiritual curi- 
osity had asked them to return. 

Since that time the Church had 
been her life. She who had been 
alone in a large city was suddenly 
surrounded by the warmest of 
hearts. She who had had time on 
her hands discovered there was no 
such thing as a lazy good Mormon. 
She who had felt lost and uncertain 
had found a whole new world of 
tantalizing questions and subse- 
quent satisfactory answers. She 
who had felt no direction had 
gained new confidence as a beloved 
child of God. 

Her new life was a rich and 
ever-new experience, but the sisters 
used to shake their heads and say, 
"Oh Janey, how we wish some good 
Latter-day Saint man would come 
along." And Janey would inwardly 
nod her head and agree. Marriage, 
always a part of her dreams, be- 
came a stronger part of her desired 

Once, in an infrequent mood of 
self pity and "dear-me, life-is-pass - 
ing-me-by," Janey had agreed to 
go to a dance at the church of her 
best friend. Ruth Anne was in a 


^ is » *)* 

lr' v ' : ' 

■M&W: 0^' 


By Catherine Kay Edwards 

Illustrated by Ralph Reynolds 






situation similar to Janey's, that of 
the only young single girl in her 
church, and a fast bond had de- 
veloped between them. 

Certainly meeting someone spe- 
cial was the last thing in Janey's 
mind that night as she dressed in 
her favorite pale pink chiffon. She 
was already reconciled to the fact 
that it would be like many other 
church dances in the past, with the 
older men dancing with her out of 
duty and the teen-age boys dancing 
with her because they weren't 
courageous enough to ask girls their 
own age. So should she have been 
thrilled when someone gently 
tapped her on the shoulder and 
asked for the next dance? Not until 
she turned around and looked into 
Ed Wilkerson's clear blue eyes. 

It wasn't love at first sight, but 
her first impression was, He looks 
like someone I've always wanted to 
know. And Ed? His first impres- 
sion of Janey had been, simply, 
I'd like to meet her; I'd (ike to know 
her better. 

The evening was a haze of lights, 
music, and laughter, but little else 
could Janey remember until she 
was in bed that night, smiling, still 
trembling, and relishing the fact 
that they had a date for the next 
Friday night. 

Then it hit. 

She, Janey McCombs, staunch 
Mormon, steadfast candidate for a 

temple marriage, had accepted a 
date with a non-Mormon and a 
good member of his own church. 
True, she had occasionally dated 
other non-LDS boys; this was not 
frowned upon too much in Okla- 
homa, where there was such a 
dearth of young men her age, 
but. . . . Face it, this one was dif- 
ferent. Very different. 

Surely, she thought, surely it 
can't be too wrong. He's such a 
wonderful person. He doesn't 
smoke or drink, isn't boisterous, 
doesn't seem vulgar. He knows how 
to laugh and have a good time; he 
is mannerly and considerate, a 
little shy but still excellent com- 
pany. In short, he is a perfect 
young Mormon except for one 
thing: he just isn't a Mormon. 

Back and forth those arguments 
went all night long. Over and over 
she relived their fun and enumer- 
ated his good points, but each time 
she came back to the fact that he 
wasn't of her faith. Finally, before 
she fell asleep, she came to a con- 
clusion: she would date him but 
that was all. She wouldn't get 
serious; she would just be grateful 
that she had found someone with 
whom to enjoy clean Christian fun. 
After all, she certainly was not 
going to marry anyone but a good 
priesthood holder, and she had her 
emotions well in hand. A sneaky 
thought ran through her mind as 

Era, September 1970 59 

she wondered if, just at that mo- . 
merit, Ed was saying to himself, 
"She's such a nice girl, but a 
Mormon! Oh well, it's nothing 
serious, just a date." 

How could she describe the next 

One piece was missing 
in their relationship- 
he was not a 
member of the Church 

few weeks as she and Ed became 
even closer? They liked and dis- 
liked the same things, had many of 
the same problems, had similar 
dreams and goals. They did a 
variety of things and discovered 
anything could be fun with each 
other. There was nothing really 
alarming or earth-shattering in their 
relationship; they fit together like 
a beautiful jigsaw puzzle— with one 
piece missing. 

Just one piece missing, but what's 
the use of the puzzle with one part 
gone, and that piece such an im- 
portant part: the key to revealing 
the full beauty? Janey realized it, 
and Ed realized it. 

This was also when the other 
troubles began for Janey. Some- 
times she would throw herself into 
a frenzy of church activity and 
study, and sometimes she would 
have to force herself to go to meet- 
ings. Sometimes she loved each 
face she saw at church, and some- 
times she had only a curt reply for 
any greeting. One day she would 
vow never to see him again, and the 
next she would mourn that she 
couldn't live without him. When 
she would decide to date others, 
she would take a long look at the 
prospects and cling closer to Ed. 

Sometimes their very closeness and 
oneness was too painful for either 
of them to bear. 

One Sunday, as she was hurry- 
ing from sacrament meeting, Bishop 
Pratt stopped her and asked her to 
step into his office for a few min- 
utes. She agreed readily, for she 
really respected her bishop, and she 
realized she could go no longer 
without priesthood guidance. Yet 
she had dreaded this moment, 
which she knew must come, for a 
long time. 

"I'm glad, Janey, you could spare 
these moments," he began after a 
few preliminary remarks. "I've 
been wanting to talk to you lately. 
but it seems I never could get you 
in time after meetings. Something 
is troubling you, isn't it?" 

Janey continued to sit tensely in 
her chair, and stared down at her 
nervously moving fingers, but she 
did manage to nod, "Yes." 

"Please tell me about it, Janey. I 
want to help you, and I think you 
want me to help you." 

Slowly she began to tell him 
about herself and a tall, blond 
young man who represented every- 
thing she wanted from life, and 
about a situation for which she 
found herself unprepared. The 
bishop listened carefully and occa- 
sionally nodded or asked a question. 

"Well, I see. This is a problem, 
but he certainly sounds like a fine 
young man." 

"That's just it, Bishop Pratt; he's 
so fine. If he were loud or boring 
in any way, I'd drop him like that, 
but he's not. The more I know him, 
the more I find to admire. He's— 
he's— oh, he's so 'Mormon'— and he 
just doesn't realize it." 

The bishop smiled at her and 
said, "You've just hit upon one of 
the saddest problems of a bishop 
or a missionary or of just being a 
Mormon. I've met many people 
who would make such wonderful 
Mormons, some who have had the 

discussions and have almost been 
baptized but for some reason or 
other weren't. What it would mean 
to them to share our blessings, and 
what growth they could experience! 
The Church needs them, but even 
more, they need the Church." 

"Oh, yes," Janey agreed excitedly. 
"Sometimes you just want to hit 
them over the head and shout, 
'Don't you realize what this church 
is? Don't you know this is the 
greatest thing that can happen to 

The bishop laughed at her out- 
burst. Janey joined in his laughter 
and suddenly and gratefully dis- 
covered herself relaxing for the 
first time in weeks. 

"Janey," he said gravely, "I'm not 
going to tell you to drop your young 
man, but I am going to ask you to 
do something harder. I want you, 
in your own way and in your own 
time, to open the beauties of the 
gospel plan to him. You must be 
very strong in your faith and at all 
times be a living example of the 
gospel. Love him and teach him, 
but if you see that he's hardened 
his heart against the Church, then 
you must have the strength, through 
the Holy Ghost, to leave him and 
make a new life." 

Janey was overwhelmed at the 
enormity of her task. She had had 
various callings in the Church, but 
none as awe-inspiring as this, and 
none that had meant as much to 

"I realize what I'm asking of you, 
but you won't be alone. My prayers 
will be with you and, if you wish, 
the prayers of my counselors, but 
your greatest help must come from 
the Holy Ghost. Draw great 
strength from prayer and from 
fasting. Ask yourself every day, 
even every hour, 'What does temple 
marriage mean to me? What does 
the priesthood mean?' You have 
lived without the priesthood in your 
home. Do you always want to live 


that way? What does the gospel 
really mean in your life?" 

Janey McCombs left with his 
blessing and a humble prayer in 
her heart. Never before had she 
felt so humbled and yet so eager 
for the future. Never had she 
needed God so much. 

Nothing could describe the next 
few weeks— moments of pure ec- 
stasy and moments of great torture. 
Gradually she began to tell Ed 
about some of the principles of the 
Church and to explain what it 
meant to be a Mormon. Alone she 
spent much time in earnest study 
and in asking herself, What does 
the Church mean to me? Whenever 
things seemed too much, she would 
go to the bishop, who always knew 
the right words to comfort her. She 
told some members of the ward 
briefly about her problem and was 
deeply moved by their prayers and 
best wishes. All assured her that 
someone that wonderful must 
surely see the truth in the gospel. 

And there were the stepping- 

There was the first time he went 
to church with her and discovered 
that he already knew and respected 
many of the members. Everyone 
showed him the hand of fellowship 
and left him with a strong impres- 
sion of the enthusiastic joy of the 
Latter-day Saints. 

There was the initial distrust 
from Ed's family as their son ques- 
tioned the family religion, but 
Janey's warmth and Ed's honest 
searching softened their opinion 
somewhat, for he had always been 
a good son and they had to trust 
him in this. 

There were MIA parties, tennis 
matches with the elders, dinner 
with Bishop Pratt and his family, 
stake conferences, the Sunday 
School investigator class. It was a 
lovely time as Ed got to know the 
Mormons and their way of life — 
and a time when Janey realized 

how much she wanted her destiny 
to be sealed to his. 

Several weeks later Janey was 
sitting alone in her room trying to 
read a book, but her thoughts were 
with Ed. She closed her eyes in 
weary concentration, for things had 
not been going well lately. There 
had always been some doubts in 
his mind, but in the last few dis- 
cussions there were important 

things he could not accept, and 
the situation was not looking good. 
It was as if some type of crisis 
seemed at hand, as if something in 
him seemed to be making a last 
strong stand. 

She wondered if everything had 
been in vain. Would all her 
prayers and efforts end here? What 
would happen if he would not 
accept the Church? Would she 

Spoken Word 

"The Spoken Word" from Tem- 
ple Square, presented over KSL 
and the Columbia Broadcasting 
System June 21, 1970.O1970. 

For the family is forever 

By Richard L. Evans 

"Lord, behold our family here assembled. 

We thank Thee for this place in which we dwell; 

for the love that united us; 

for the peace accorded us this day; 

for the hope with which we expect the morrow." 
These thoughtful lines from Robert Louis Stevenson turn our hearts 
to home, to fathers, mothers, family, remembering that we move in and 
out of many other things— but the family is the foundation of society. 
When the family is broken, the strongest bind is broken, and there is 
nothing left to take its place with such permanence, or safety, or assur- 
ance. The strength and hope and peace and purpose of life are set 
essentially within the walls we call our home, with children there to 
live, to learn, then soon to leave to make their way in the world. But 
"they are not made of . . . plastic and plywood," said one observer on 
the subject. "You can't stack them up in a corner to await your own 

good time to put together the parts '" There's a time beyond which 

some things cannot so well be done. Our opportunities with children 
are so perishable, so precious. And so we come to parents with a plea 
to listen. Listen— so we'll know their needs. Listen. Keep the lines open. 
And never cease the patient waiting until all are accounted for. It may 
be a long wait, but a wait that is worth it. And to you our children: 
Remember that a father, a mother who cares enough to worry and to 
wait, who cares enough to counsel and to be concerned, is among the 
greatest blessings God has given. Keep close. Communicate— fathers, 
mothers, families: keep close, with respect and kindness and considera- 
tion, for truth and decency, law and order, peace and happiness are 
somehow set and summarized in family love and loyalty, and the things 
that could break up a home are all too hazardous to tamper with. 
Oh, "thou who wouldst give," said Carlyle, "give quickly. In the grave 
thy loved ones can receive no kindness." 2 Fathers, mothers, children: 
open your hearts this day and always— for the family is forever. 

'Cited in Pasadena School Revue, author unknown. 
2 Thomas Carlyle, Reminiscences: lames Carlyle. 

Era, September 1970 61 

love him anyway, marry him, and 
hope in time that he would change 
his mind? Would he become dis- 
gusted with her and the Church 
and leave her forever? If so, how 
would she rebuild her life? Would 
this make her bitter toward the 
Church? Or would he accept the 
whole beautiful truth and, together 
through the priesthood, they would 
compose an eternal unit of love? 

Suddenly she heard a loud 
knocking at the door and Ed's 
voice calling to her. Quickly she 
unlocked the door. 

"I'm really sorry to bother you 
like this, Janey, but I've something 
on my mind and I need to talk to 
you. Now, please!" 

Without a word she walked out 
to him and shut the door after her. 
For several blocks they walked 
briskly and wordlessly. Deep, 
troubled thoughts passed through 
her mind, and she longed to place 
her hand in his, yet feared to do so. 

Finally he stopped at the old 
twisted tree in the city park, one 
of their favorite places, and she sat 
down on a low limb. It was one of 
those rare moonlit nights, serene 
and gentle. 

"Janey, I— I did something very 

unusual tonight." 
, She wondered what to say, but 
could only manage a weak "Oh!" 
Help me to help him, she cried 

"I prayed tonight. No, don't 
laugh. I'm quite sincere in this. 
You see, I thought I had prayed 
before, but I really hadn't, at least 
not like this. Nor have I ever 
experienced what I experienced 
then. Peace, Janey. Good, true, 
full peace as I never dreamed pos- 
sible. The elders kept asking me 
to pray with a sincere heart, yet 
I didn't really, and my mind has 
been plagued with doubts and 
fears. But tonight I knelt down and 
prayed more fully than I could 
ever have believed possible." 

She sat completely motionless, 
feeling the power of this great new 
faith, and she marveled that he 
thought her worthy to share it. 

"It was then that all my doubts 
were taken away and I saw every- 
thing so crystal-clear, so beautiful. 
Then all my reasons for doubting 
the Church were gone. They 
weren't that important, even that 
people might think I joined just 
because of you. I know that Joseph 
Smith was a prophet, that the 

Latter-day Saint church is Christ's 
own true church upon the earth. 
All I want, Janey, is to be a good 
Mormon. I don't want to do this 
half-way, but I want to devote my 
life and dreams to being a good 
church member, a good brother to 
my fellowman, and a good husband 
to you. I want to grow throughout 
eternity with you. I need you, 
Janey, and I love you!" 

She sat quite still. Already the 
tears were coming and falling 
gently, unnoticed. 

Dear Father in heaven, she heard 
her heart say, please help me never 
to forget this moment or the beauty 
of his soul. Forgive me for my 
doubts and grumblings. Make me 
worthy of him. Forgive me also of 
my greatest weakness, which J now 
realize: my selfishness. Since I 
have known him, I've thought 
mostly of making him a Mormon to 
take me to the temple. Forgive me 
for thinking more of my needs than 
of the greater needs of another. 

She looked at the face that was 
so dear to her and lightly caressed 
it with her fingertips. A smile of 
joy lighted her face and matched 
itself in his. The risk of love, she 
thought, and the surety of truth. O 

Canticle One 
By John S. Harris 

Thy word is like a date tree in the wilderness 

That brings hope when seen from afar, 

And a deep ivell in the desert 

That refreshes at the end of a journey; 

The sands that have burned my feet 

And the stones that have cut my shoes 

Are left behind and forgotten for thy sake, 

For thou nourisheth and cleanseth and reviveth; 

I shall go to the well to draw water 

And to the tree for the fruit thereof; 

The water I will carry in earthen jars 

To cool the lips of those that thirst, 

And the dates I will put in many-folded cloths 

As sweetmeat for those that are hungered, 

That thy word may go to those far off 

Who wander without hope of rest, 

That they may know this place of repose 

And the wellspring of life from thee. 

62 Era, September 1970 

W ; 1 




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To Offer an Acceptable Sacrifice to the Lord 

By Owen Cannon Bennion 

Illustrated by Bill Whitaker 

• The other day I heard a young 
speaker talking about sacrificing 
for the Lord. She discussed the 
meaning of sacrifice and seemed 
to dwell entirely on the aspect of 
sacrifice that calls for depriving 
ourselves of something of a material 
nature. This, of course, is an im- 
portant part of the gospel; but as 
I listened I wondered if church 
members often think of, or are 
aware of, the spiritual sacrifice 
Jesus commanded us to offer him. 
To understand what this was, we 
need to go back to the beginning. 
Following the expulsion of Adam 
from the Garden of Eden, God 
commanded him to offer the first- 
lings of his flocks for an offering 

A person has to 

have a small son 

to appreciate the 

anguish of the 

moment for Abraham 

unto the Lord. "And after many 
days an angel of the Lord appeared 
unto Adam, saying: Why dost thou 
offer sacrifices unto the Lord? And 


Adam said unto him: I know not, 
save the Lord commanded me. 

"And then the angel spake, 
saying: This thing is a similitude of 
the sacrifice of the Only Begotten 
of the Father, which is full of grace 
and truth." (Moses 5:6-7.) 

Thus began the ancient practice 
of offering the shedding of blood 
and burnt sacrifices. It persisted 
from Adam through the history of 
the Israelites to the coming of the 
Messiah. It was meant to portray 
the great sacrifice that God would 
make of his Son because of his love 
for mankind. 

The story of Cain and Abel shows 
the importance of making an ac- 
ceptable offering. "And in the 
process of time it came to pass, 
that Cain brought of the fruit of 
the ground an offering unto the 

"And Abel, he also brought of the 
firstlings of his flock and of the fat 
thereof. And the Lord had respect 
unto Abel and to his offerings: 

Owen Cannon Bennion, YMMIA 
superintendent in the Orem (Utah) 
22nd Ward, is an instructor in the 
Brigham Young University Lamanite 
education program. 

"But unto Cain and to his offer- 
ing he had not respect. And Cain 
was very wroth and his counte- 
nance fell. 

"And the Lord said unto Cain, 
Why art thou wroth? and why is 
thy countenance fallen? 

"If thou doest well, shalt thou 
not be accepted? and if thou doest 
not well, sin liest at the door. . . ." 
(Gen. 4:3-7.) 

Because Cain was a tiller of the 
ground, he found it convenient to 
offer what he had rather than what 
the Lord had commanded. This 
account reveals the importance 
God places on the offering of an 
acceptable sacrifice. Cain failed 
to see that God wanted a special 
type of sacrifice. He rationalized 
that what he had should be good 

The story of the trial of Abra- 
ham gives to all Israel an example 
of unfaltering willingness to offer 
an acceptable sacrifice. A person 
has to have a small son to fully 
appreciate the anguish of the mo- 
ment for Abraham when young 
Isaac asked, "My Father, . . . Be- 
hold the fire and the wood: but 
where is the lamb for a burnt 
offering?" (Gen. 22:7.) He needs 
to remember the abhorrence that 
Abraham had for human sacrifice, 
which was practiced in his day by 
idolatrous priests. And yet Abra- 
ham had the calm faith and 
obedience to say to his small son, 
"God will provide himself a lamb 
for a burnt offering." (Gen. 22:8.) 
How God must yearn for others to 
show this willingness; as King 
Benjamin said, ". . . as a child . . . 
willing to submit to all things which 
the Lord seeth fit to inflict upon 
[us], even as a child doth submit 
to his father." (Mosiah 3:19.) 

Turning now to the story of 
Elijah, we see the power of God 
manifesting the validity of the sac- 
rifice of blood as Elijah called fire 
from heaven to consume an offering 

to the only true God. (See 1 Kings 
18:21-39.) This account has a hid- 
den meaning that is, in a sense, a 
similitude of something yet to come 
to Israel that will be alluded to 

Down through the history of an- 
cient Israel we see the servants of 
God showing their devotion to the 
Lord by offering burnt sacrifices. 
With the crucifixion of the First- 
born and Only Begotten of the 
Father, the shedding of blood and 
burnt offerings was fulfilled. As 
the Nephites huddled in darkness 
on the American continent fol- 
lowing the death of Christ, they 
heard the voice of Alpha and 
Omega declaring the fulfillment of 
the law. They were instructed to 
cease their ancient practice of sac- 
rificing the firstlings of the flocks. 
The Son of God had been offered 
as a sacrifice for all mankind. 
They were commanded instead to 
"offer for a sacrifice unto [him] a 
broken heart and a contrite spirit." 
(3 Ne. 9:20.) In the latter days 
the Lord has reiterated this com- 
mandment, saying: "Thou shalt 
offer a sacrifice unto the Lord thy 
God in righteousness, even that of 
a broken heart and a contrite 
spirit. ... on this, the Lord's day, 
thou shalt offer thine oblations and 
thy sacraments unto the Most 
High " (D&C59:8, 12.) 

If we place the same importance 
on this commandment given to the 
Nephites, and to us, as the ancients 
did to their burnt sacrifices, many 
of us need to j.ive thought to 
whether we offer an acceptable 
sacrifice to the Lord. Perhaps we, 
like Cain, are offering a convenient 
offering or one contrary to what 
God has commanded instead of 
studying to know how we can ful- 
fill God's requirements. What does 
it mean to go to the house of prayer 
on the Lord's day and offer obla- 
tions and sacraments to the Most 

According to Elder Bruce R. 
McConkie: "A sacrament is a 
spiritual covenant between God and 
man." He says, "In the highest 
spiritual sense, the offering of an 
oblation consists in giving full de- 
votion to the Lord, of offering him 
a broken heart and a contrite 
spirit." (Mormon Doctrine [Book- 
craft, 1966], pp. 662, 541-42.) In 
the fifty-ninth section of the Doc- 
trine and Covenants, then, the 
Lord is giving us instructions as to 
when and where we are to offer 
this special sacrifice. Although our 
offerings are acceptable on all days, 
on the Lord's day we are especially 
commanded to go to sacrament 
meeting and offer our sacrifice. We 
come to renew our covenants 
( offer our sacraments ) arid to offer 
a sacrifice of a broken heart and a 
contrite spirit (an oblation). If 
we listen to the sacramental prayers 
and add Our amen, we renew our 
covenants With God. If we do this 
with reverence and real intent, we 
prepare ourselves to offer a sacri- 
fice. Then during the latter part of 
the sacrament meeting, if the 
speaker and listener are endowed 
with the Holy Spirit, we are edi- 
fied concerning the greatness and 
mercy of God, of the hope we have 
in Christ, and of the need we all 
have to repent of our transgres- 
sions. This blessed awareness can 
bring a godly sorrow, a broken 
heartedness, a feeling of contrition, 

... we graduate to the 

level of offering 

the greater spiritual 

sacrifice of a broken 


a meekness and lowliness of heart. 
If this feeling is truly godly 
sorrow, our offering is surely ac- 
ceptable before the Lord. It is 

Era, September 1970 65 

different from anything -of worldly 
value, such as money or the 
firstlings of our flocks. 

It would seem that the Lord has 
brought his children a long way, 
gradually leading them from offer- 
ing a tangible thing, such as a lamb 
or a bullock, to offering a thing as 
intangible as an attitude or a state 

of mind. This is a different concept 
of sacrifice. It reaches into the 
inner man. There can be no de- 
ceptive giving for others to see, 
because no one can perceive this 
gift or sacrifice except God or those 
blessed with his gift of discernment. 
When one contemplates the diffi- 
culty of making such an offering, 

he may wonder how he can ever 
offer the acceptable sacrifice. It 
takes a certain degree of courage 
and restraint to give tithes, fast 
offerings, and other material offer- 
ings to the Lord or to go without 
desired luxuries, but this can be 
done more easily than giving one's 
heart in a condition that is sorrow- 

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ing unto repentance and a spirit 
that is contrite unto true devotion. 
How can we keep this command- 

The answer, typical of the Lord's 
way, is a simple one. First, it is 
necessary to read the scriptures to 
gain a background of knowledge 
about God. Such study draws us to 
God and gives us the motivation 
and desire to keep his command- 

To illustrate, let me refer to my 
own childhood experience. I recall 
that as I began to read the stories 
of the prophets of God, I was im- 
pressed by the great personal 
strength of such men as Abraham, 
Joseph, Moses, and Nephi. Reading 
how they were able to talk with 
God and find favor with him 
seemed to open a window in my 
soul that had been closed by the 
veil of forgetfulness. My spirit 
yearned to return to the association 
it had once known with God. In 
my early teens, as doubts began to 
come to my mind about the gospel, 
I turned to the Book of Mormon 
with a prayer to know if it was a 
true book of scripture. As I read 
of the account of Nephi and his 
brothers, I was deeply impressed. 
The Holy Spirit bore witness in a 
marvelous way that the book I read 
was divinely revealed. From that 
day my desire to serve God was 

Second, we must prepare our- 
selves before offering a sacrifice 
of a broken heart and a contrite 
spirit. Ancient Israel selected the 
fat of their flocks, the lambs with- 
out blemish. It was unthinkable to 
sacrifice things unclean or im- 
proper. Likewise, we need to 
present an offering without blem- 
ish. Although we cannot hope to 
be perfect, we can become truly 
penitent. This must be real, not a 
sham or pretense. By faith, re- 
pentance, and baptism, we may 
receive the remission of our sins 

through the grace of Christ. The 
need for this process is a continuing 
thing in our lives. As we continue 
to repent of our sins and gain a 
remission of them, there comes a 
condition of meekness and lowliness 
of heart. (See Moro. 8:24-26.) In 
this condition we are ready to offer 
our sacrifice to the Lord. We 
perceive the mercy and love of 
God. Our hearts are broken simul- 
taneously with sorrow and joy- 
sorrow for our unworthy sins and 
joy for our salvation bought by the 
pain and suffering of our Lord. In 
this condition our spirit is contrite, 
penitent without blemish. 

With some, this experience may 
be secret, a very personal coin- 
munion with God. Others may give 
expression to their experience as it 
happens to them in fast and testi- 
mony meeting, with those listening 
sharing in their experience. But in 
either case there is an analogy with 
the story of Elijah. Fire came down 
from heaven to acknowledge a 
valid offering. Jesus promised the 
Nephites, "And whoso cometh 
unto me with a broken heart and 
a contrite spirit, him will I baptize 
with fire and with the Holy Ghost." 
(3Ne. 9:20.) 

What strength we would have if 
we were to offer this sacrifice fre- 
quently on the Lord's day and in 
his house of prayer as he has 

Is it not reasonable to say that 
in the history of Israel we have 
a prototype of what needs to hap- 
pen in the lives of all of us? Israel 
had the law to bring her to Christ. 
Israel began with a material sacri- 
fice and will ultimately be brought 
to offer a spiritual sacrifice. There 
is surely a need for material sacri- 
fice in our lives, but unless we 
graduate to the level of offering 
the greater spiritual sacrifice of a 
broken heart and a contrite spirit, 
we fail to achieve one of the real 
purposes of this life. O 

Era, September 1970 67 

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The Church 
Moves On 

June 1970 


YWMIA Camp Day at the Salt 
Palace was among the pre-June Con- 
ference events. At the Master M Man- 
Golden Gleaner banquet at the Salt 
Palace, Tatsui Sato, the first Japanese 
convert following World War II, and 
Lillian Hamilton Ferguson, Salt Lake 
Temple ordinance worker, were given 
honorary Master M Man and Golden 
Gleaner awards. 

m In perfect June weather, the 71st 
annual conference of the Young Men's 
and Young Women's Mutual Improve- 
ment Associations began this morning 
with the traditional early morning re- 
ception on Temple Square, followed 
by general sessions of the conference 
in the Salt Lake Tabernacle. Programs 
leading to greater adult participation 
in the MIA were announced, as well as 
a girls' individualized goal-setting pro- 
gram. A training course in sports 
officiating for women was also intro- 
duced, as was a family camping 

Drama and music festivals were 
presented this evening on the campus 
of the University of Utah. Some 4,000- 
youthful singers participated in the 
music festival, "Make a Joyful Sound." 
"Drama at its Best" — roadshows, a 
three-act play, and readers' theater — 
occupied three stages. 

Mrs. LaVern W. Parmley, general 
president of the Primary Association, 
was named Woman of the Year by the 
La Sertoma International. 

The First Presidency announced 
the appointments of two additional 
mission presidents for newly created 
missions. George M. Baker of Walnut 
Creek, California, will preside over the 
Pennsylvania Mission. Louis W. Lati- 
mer of Northridge, California, will 
preside over the Ecuador Mission. 

The day was filled with YMMIA and 
YWMIA departmental sessions in many 
places in Salt Lake City, with the music 
and drama festivals again in the 

By Jim Dinwoody 

Success is not powers, 
Nor gold-gilded towers, 

Nor servants, nor diamonds, nor furs. 

Success is when you 

Become one of the few, 

To master yourself in whatever you do. 

And, success is in giving, 
And in Christ-like becoming: 
Success is not having, but being! 


June Conference was concluded 
with a meeting in the Salt Lake Taber- 
nacle, under the direction of the First 

July 1970 

U Promised Valley, musical drama de- 
picting the arrival of the Mormon pio- 
neers in Salt Lake Valley, began its 
fourth season in the open-air Temple 
View Theatre on North Main Street 
facing the Salt Lake Temple. It will be 
performed nightly except Sundays 
through July and August. 

El The annual all-Church tennis tour- 
nament began in Salt Lake City today 
and will run through July 11. 

A new general Church Boy Scout 
Committee was announced, with Pre- 
siding Bishop John H. Vandenberg as 
chairman; Bishop Robert L. Simpson 
and Bishop Victor L. Brown as vice- 
chairmen; YMMIA General Superinten- 
dent W. Jay Eldredge, Jr., Assistant 
Superintendents George R. Hill and 
George I. Cannon, and Primary Gen- 
eral President LaVern W. Parmley, 
members; Folkman D. Brown, secretary; 
and Charles E. Mitchener, Jr., assistant 
secretary. The committee will function 
under the direction of the First Presi- 
dency, the Council of the Twelve, and 
the Correlation Executive Committee. 
Three members of the Council of the 
Twelve will be advisers: Elder Richard 
L. Evans, Elder Gordon B. Hinckley, 
and Elder Thomas S. Monson. 

The appointments of Larry W. Bas- 
tian, James D. Maher, and Alva D. 
Greene to the general board of the 
YMMIA were announced. 

The appointments of Mary Smith 
Bankhead, Fulvia Dixon, Carmen Mer- 
rill Dibble, Lanore Dorton Espenschied, 
Ann Fugal Bailey, Marjorie Castleton 
Kjar, Ruth Home Lundgren, and Dwan 
Louise Jacobsen Young to the general 
board of the Primary Association were 

The Salt Lake Tabernacle Choir 
presented its traditional Sunday radio 
broadcast and a concert from Columbia, 
South Carolina, as part of that state's 
300th anniversary of its founding. 

Announcement was made of the 
appointment of Dr. James 0. Mason as 
Church Commissioner of Health Ser- 
vices, a new post, and the consolidation 
of all Church hospitals under a single 
board of trustees. 

Yesterday there was the traditional fam- 
ily gathering in his honor in a Salt Lake 
City park. Tomorrow there will be a 
banquet. KSL-TV presented a half-hour 
tribute, A Man of Principle, this after- 
noon; it was also broadcast by KSL 
Radio this evening. 

This Sabbath was the 94th birth- 
day of President Joseph Fielding Smith. 

More than one hundred floats and 
five thousand youngsters participated 
in the annual children's parade co- 
sponsored by the Primary Association 
and the Salt Lake County Recreation 
Department, as the Days of '47 cele- 
bration in Salt Lake City got underway. 

Spoken Word 

"The Spoken Word" from Temple 
Square, presented over KSL and 
the Columbia Broadcasting Sys- 
tem June 7, 1970. ©1970. 

Your face . . . 

By Richard L. Evans 

God has given you one face/' said Shakespeare, "and you make 
yourselves another." 1 "A face isn't just features and skin — it's 
a soul, a mind, a heart put into form." 2 Beauty is not only a mat- 
ter of measurement and dimension, but also a radiance that shines 
from inside. Peace and happiness, trouble and sorrow are reflected in 
a face. "Make us see what we are," wrote Celia Cole. "Take off the 
veils from our eyes, faces, hearts, minds, souls . . . veils of insincerity, 
selfishness, . . . ignorance, envy. . . . Let us be aware of the curious com- 
bination that makes a face beautiful or [merely] pretty or austere — 
the . . . hard look . . . the soft lovableness ... or the face growing 
puffy and losing its light . . . because [of] self-indulgence or the face 
becoming tight and mean. Faces can be so hampered by their owners! 
. . . And looking out through them ... is you." 1 A photographer trying 
to capture a character said, "It isn't just the form of your face. What 
we need is a picture of your personality— the inward interest — the 
light that looks out." This is one difference between a plain, flat photo 
and a portrait that looks alive. Aside from form and feature, a face 
can be beautiful, warm, sincere, appealing, as it reflects goodness, 
peace, character, kindness, and a quiet conscience — or by contrast a 
face may be used as a mask to conceal a troubled interior or an un- 
wholesome intent. Like the boy in Hawthorne's "Great Stone Face," we 
tend to become as we live, to look as we live, to look like what we look 
at, like what we seek or accept. We tend to become like our thoughts, 
our hearts, our inner ideals. The faces of children reflect this in their 
honest innocence. Oh, let us help them hold to it by keeping the 
surroundings in which they live their lives physically and morally clean. 
"God has given you one face, and you make yourselves another." 

'William Shakespeare, Hamlet, Act 3, so 1 

2 Celia C. Cole, "Take Away the Dimness," Delineator, December 1932. 

Era, September 1970 69 


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Mental Health 

I appreciate the article "Our Religion and 
Mental Health" [June]. It seemed to me 
that the article is lacking in one area: 
the consideration of mental illness based 
on genetic or chemical difficulties of 
one's nervous system. One paragraph 
quoted within the article is very impor- 
tant ( page 8 ) : "But what is here gen- 
erally overlooked, it seems, is that 
recovery (constructive change, redemp- 
tion) is most assuredly attained, not by 
helping a person reject and rise above 
his sins, but by helping him accept them. 
This is the paradox which we have not 
at all understood and which is the very 
crux of the problem." 

I am 53 years old now and have suf- 
fered most of my life with serious mental 
illness. The first time I was hospitalized, 
in 1951, I fell into the hands of a Mormon 
resident at the Nebraska Psychiatric 
Institute. Thank heaven for this! So 
many psychiatrists are not really inter- 
ested in religion. The suffering of mental 
illness is the most painful of all difficul- 
ties, and only those who have been 
through it can understand. 

Please print more of these articles for 
public understanding. Most Latter-day 
Saints whom I know have no concept of 
mental illness or mental health. 

Naomi F. Humann 
Omaha, Nebraska 

The Unidentified 

I just received my July issue, and while 
thumbing through it I stopped on pages 
33, 34, and 35 and examined the article 
"The Battle With Yourself." The young 
man photographed as a young sheep- 
herder looks like my younger brother, 
Vaughan Dunsdon Pack, of Alpine, Utah. 
Is it so? 

Mrs. David E. Cottle 
Brigham City, Utah 

It is so. Also overlooked was credit to 
Eldon Linschoten, the photographer. 

On Improvements 

Some of your recent fiction has provoked 
a feeling of challenge, of writing done 
well and realistically, of people who have 
problems and yet who find the spiritual 
heart of the gospel. Best wishes in this 
continued work. It is always a pleasure 
to read Dr. Hugh Nibley, and I like the 
new "Research & Review." 

Robert J. Christensen 
Taipei, Taiwan 


The Seventies Hall 

In reading the article on Nauvoo [July], 
I read the report of the plans to rebuild 
the Seventies Hall. I have a receipt for 
one share issued to my grandfather 
when the hall was built. It reads: 
"Nauvoo, January 1845. This is to certify 
that Alexander Wright is entitled to one 
share $5.00 of the capital stock of the 
Seventies Hall. Transferable by endorse- 
ment. John D. Lee, Sec, Joseph Young, 
President." — *- 

Walter E. Wright 
Delta, Utah 

The Glory of Hebrew 

How many times has someone trium- 
phantly indicated a passage of scripture 
to you as though it cleared the air or 
settled a point of controversy, only for 
you to find that you failed to understand 
certain key words? Brother Truman G. 
Madsen's "The Glory of Hebrew" in the 
July issue helps us all overcome this sort 
of problem. Could we have more arti- 
cles of this sort? 

Philip E. Luft 
Missoula, Montana 

Daughters of God 

In your department "Research & Review" 
I hope that you can someday review the 
subject of what are the blessings and 
responsibilities of being a daughter of 
God. Usually, whenever this is men- 
tioned, only motherhood is recognized. 
But women go into the world as mission- 
aries to teach the gospel, and they teach 
in Primary, Sunday School, MIA, and 
Relief Society. These women are single, 
married, widowed, divorced, or waiting 
for a husband to return from military 
duty. They serve the Church as nurses, 
teachers, typists, clerks, and so forth, 
depending upon their professional attain- 
ments and training. The idea that women 
can serve God only in their homes as 
mothers needs to be broadened to face 

Rhoda Thurston 
Hyde Park, Utah 

The Hair of John 

I was pleased to see in the June issue 
the painting of John the Baptist, and I 
was pleased with the fact that John 
the Baptist is not depicted with long 
flowing hair "hippie style." We are told 
in First Corinthians 11:14-16: "Doth not 
even nature itself teach you, that, if a 
man have long hair, it is a shame unto 
him? But if a woman have long hair, 
it is a glory to her: for her hair is given 
her for a covering. But if any man seem 
to be contentious, we have no such 
custom, neither the churches of God." 

It is true that we don't know the exact 
hair styles of the apostles, and if such 
counsel as this was given by Paul, we 
have as much reason to think they wore 
their hair cut as we have to think that 
they wore it long. I am glad that for 
once we have forgotten the long flowing 
hair style as the only style of the past. 
B. J. Coombs 
Lethbridge, Canada 



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Spoken Word 

"The Spoken Word" from Tem- 
ple Square, presented over KSL 
and the Columbia Broadcasting 
System June 28, 1970. ©1970. 

When is youth? Who is youth? 

By Richard L. Evans 

So much is said concerning the problems of youth; the education, 
the attitudes, and actions; the rights and responsibilities; the privi- 
leges and possibilities of youth — from all of which come these two 
questions: When is youth? Who is youth? Youth is a time we move 
through swiftly. It isn't a stopping place for any of us. If we are now 
young, whatever we expect of youth or demand for youth — it will soon 
apply to others and not to us. Youth doesn't last very long— no more 
than any other age— and it should neither be an overprivileged nor an 
underprivileged segment of society, because at some time it is all of 
us, as other ages are. And you who are young, however young you are: 
it won't be long before you are "older." And those who follow will ask 
you what you have done with your life, as you ask this now of others. 
Remember, time is crowding you, right now — pushing you through your 
teens to your twenties, and then your thirties and forties, and so on, 
sooner than you suppose. The days slip by quite suddenly, as some of 
us can testify. And almost before you know it, you will be "those who 
are older." And how will you look and feel, as you reach the other end 
—quite suddenly, quite soon? Youth isn't the permanent property of 
anyone. It is a corridor we pass through, without lingering very long. 
There is no stopping place for any of us. And all of us, young or old, 
should respect each other, at all ages, for our strength is not in a society 
of segments, but in making the most of the whole length of life. Who 
is youth? When is youth? Well, it's forever— but not for any of us al- 
ways. It isn't a clique or club in which we can claim perpetual place. 
It's a time of life we all go through — which for each one doesn't last 
very long — a time for learning, for clean living, for responsible action 
and a record of honor, with self-respect, respect for all others, respect 
for law, respect for life, with appreciation for the past, for the present, 
and with preparation and faith for the future. Oh, beloved young 
friends: Remember, life is forever— but youth doesn't last very long. 
Live to make memories that will bless the whole length of your life. 

Era, September 1970 71 

T" *".„> 



By Dr. Harold Glen Clark 

• Like most of you, I clearly re- 
member following the flight of- 
three young men half a million 
miles through space to and from 
the moon. We saw two of them 
walk on the surface of the moon 
and all three return to the earth 
to tell their story. 

I came away from that experi- 
ence proud that we had learned 
so much. In attitude, I was wor- 
shipful of Apollo 11 and all that 
our brains and fingers had cre- 
ated. But the lesson I appreciate 
most is the place of the little 
things that made possible such a 
successful flight. I was reminded 
of it when President Nixon shook 
hands with various crew members 
on the battleship Hornet, for they 
were part of the thousands who 
performed the little supporting 
tasks. I was pleased when the 
news media went back in history 
to give credit to those who worked 
with the elementary ideas about 
rocket propulsion and who had 
died without fulfillment. I was 
glad that in that moment of 
triumph, someone thought of of- 
fering publicly a prayer of thanks 
to God for our blessings. 

All of these little things I 
call tremendous trifles — trifles 
because they seem small com- 
pared to the actual feat of landing 
on the moon; tremendous because 
the small tasks, faithfully per- 
formed, are the seeds of greatness 

Dr. Harold Glen Clark, patriarch to 
the BYU 10th Stake, is dean of the 
Division of Continuing Education at 
Brigham Young University. 

and achievement. There is some- 
thing powerful about simple, yet 
strategic little principles and 
tasks — one piled on top of another 
so faithfully that we can end up 
on the moon. We were reminded of 
this when the Apollo 13 mission 
nearly ended in tragedy after an 
explosion, caused by a small me- 
chanical trifle, became tremen- 
dous in influence and forced the 
cancellation of the third moon 
landing. Greatness is too often 
equated with hugeness. Nations 
that have the most missiles are 
believed by some to be the great- 
est. Many people rely on volume 
or impressive size for safety, se- 
curity, and happiness. Thus 
blinded and confused as to what 
real security and happiness is, we 
sometimes bypass the little steps, 
the very ones that may take one 
to greatness. 

Stories in the scriptures reveal 
how the human error of under- 
rating the little things is repeated 
many times. Naaman, mighty 
captain of the hosts of the king of 
Assyria and a man of great valor, 
was stricken with leprosy. Learn- 
ing of the prophet Elisha, he sped 
to his house in his chariot. 

Naaman was told that if he 
would wash in the Jordan seven 
times, he would be clean. He 
reacted much as we might have 
reacted 50 years ago had someone 
told us that by following the simple 
rules of mathematics, rocket pro- 
pulsion, and a dozen other little 
laws, we could go to the moon 
and back. Insulted, he turned 
back to Syria, all the time mutter- 
ing his concept of what a prophet 
should do. "I thought," he said, 
"He will surely come out to me, 
and stand, and call on the name of 
the Lord his God, and strike his 
hand over the place, and recover 
the leper. 

"Are not Abana and Pharpar, 
rivers of Samascus, better than all 
the waters of Israel? May I not 


wash in them, and be clean? . . ." 

But servants who were listening 
spoke to him great truth. "My 
father," they said, "if the prophet 
had bid thee do some great thing, 
wouldest thou not have done it? 
how much rather then, when he 
saith to thee, Wash, and be clean?" 

Then Naaman went down "and 
dipped himself seven times in 
Jordan, according to the saying of 
the man of God: and his flesh 
came again like unto the flesh of a 
little child, and he was clean." 
(See 2 Kings 5:1-14.) 

The Lord's way is often the way 
of tremendous trifles: a trifle be- 
cause it seems so simple and so 
small; tremendous because the 
end is a great triumph. The 
process of getting into heaven is 
filled with little deeds, for in great 
matters, men often show them- 
selves as they wish to be seen, but 
in small matters they show them- 
selves as they really are. 

In little, unpretentious experi- 
ences, the set of the soul comes 
to the forefront. ". . . thou hast 
been faithful over a few things, I 
will make you ruler over many 
things," Jesus said. (Matt. 25:21.) 
Again, "Inasmuch as ye have done 
it unto one of the least of these 
my brethren, ye have done it unto 
me." (Matt. 25:40.) With these 
words Jesus laid down the princi- 
ple and revealed the power of un- 
pretentious acts performed well 
on our own street, in our own 
work-a-day world, in our own little 
corner of life. 

But the story of Naaman is not 
finished. Being healed, Naaman 
offered gifts but Elisha declined. 
A servant of Elisha's named Gehazi 
overheard the conversation, and 
the information became a tre- 
mendous trifle to him, to his 
detriment. He ran and caught up 
with Naaman and said that Elisha 
had asked him to say there were 
two sons of the prophets who 
could use a talent of silver and 

two changes of garments. 

When Elisha heard of this, he 
reprimanded Gehazi, saying that it 
was not the time nor the occasion 
to receive money and garments 
and that the leprosy of Naaman 
would come upon him. And then 
this story of tremendous trifles 
concludes with this terse line: 
"And he [the servant] went out 
from his presence a leper as white 
as snow." (See 2 Kings 5:15-27.) 

Thus was enunciated the truth 
that little things are the way to 
great happiness. 

When we note "small" things, 
we are not identifying the little 
things that clutter up and becloud 
the important. This was made 
clear by Jesus when he was a 
guest in the house of Mary and 
Martha. Jesus said to Martha: 
". . . thou art careful and troubled 
about many things, but one thing 
is needful: and Mary hath chosen 
that good part, which shall not be 
taken away from her." (Luke 
10:41-42.) In these words, Jesus 
made the point that many little 
things are important, such as the 
serving of food, but to be en- 
cumbered by them is not desirable. 
To stop and listen for a few mo- 
ments while the Son of God is 
speaking as your guest is the 
better part of wisdom. 

One who disdains tremendous 
trifles may not participate in 
prayer, family home evening, and 
attending church, saying that they 
are such little things. He may 
pick up loose language and even 
excuse himself in violating the 
commandments. The spirit of 
little things is the spirit of the 
strong, because one faces things 
as they are as a basis of moving 
toward where they can and should 
be. I feel ten feet tall when my 
own son or daughter says, "It's a 
great family we belong to, dad. 
I'm glad I'm a member." Why do 
I feel taller? Because this little 
comment from a child is likely to 

Era, September 1970 73 




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be sincere. Our children, of all 
people, know our weaknesses; and 
because they know our deficiencies 
but accept us for good despite 
them, strength is added to our 
sinews. There is something strong, 
good, and eternal in this kind of 
small-scale achievement on the 
part of both parent and child. 

In the family, God ordained 
many little things for us to do. 
These are at the very core of fam- 
ily living. Performing the little 
tasks well and loving to do them 
will bring us our inheritance, the 
greatest blessings both here and 
in the world to come. These bless- 
ings come from tremendous trifles 
— trifles because they are little, 
daily experiences, and tremendous 
because they have the potential 
to take us and our children to the 
celestial kingdom, if we magnify 

I have asked my married chil- 
dren what things they remember 
most about their home life. They 
never mention those moments 
when I lectured or gave them 
profound advice, but they do re- 
call the day their mother left her 
important sewing and, with the 
wind blowing in her hair, helped 
them to fly a kite. They remem- 
ber how we all laughed when the 
string broke, as the kite went up 
into the sky. 

What do we want most in our 
homes? Doesn't it always center 
around tremendous trifles? It is 
while engaged in little things that 
we give of our true selves. Trifles 
these moments may be, but with 
such trifles we mold and create 
soul and character. o 

A Short Prayer 
By Dennis Drake 

Father, help me to be 

All that I would expect of mc 

If I were thee. 

74 Era, September 1970 

Some organs 

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are really of theatre organ de- 
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— not in keeping with true 
"straight" organ principles of 
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"Unification" or "borrowing" is 
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The Sound Investment 

Todays Family 



By Dr. Melvin J. Stanford 

Part II. Analysis for Larger Decisions 

• In family living many little de- 
cisions have to be made from day 
to day about routine family activi- 
ties. Last month we saw how the 
guidelines of goals and alternatives 
can be used to identify a range of 
mutually acceptable alternative 
choices that will help make it pos- 
sible for daily routine decisions to 
be made to the satisfaction of all 
family members. 

At times every family also faces 
larger decisions that require more 
careful study, because after such 
decisions are made they are not 
easily changed, and they have a 
deeper, longer effect on the family's 
future. The guidelines of goals and 
alternatives can also be helpful in 
making these larger decisions. 
Family goals should be carefully 
thought out, and as many feasible 
alternatives as possible should be 
identified, whether decisions are 
large or small. But instead of agree- 
ing on a range of acceptable alter- 
natives for future reference, as in 
the case of daily routine decisions, 

for the larger decisions each alter- 
native needs to be evaluated in 
terms of its advantages and dis- 
advantages with respect to the 
family objectives. Then those alter- 
natives can be compared in some 
systematic way to see which one 
offers the best course of action at 
that time. 

Three simple ways by which 
alternatives can be evaluated and 
compared are (1) the way an 
alternative meets each objective as 
favorable ( + ), neutral (0), or un- 
favorable ( — ); (2) assigning num- 
bers to each goal-related factor of 
an alternative (the better the ad- 
vantage, the higher the number); 
and (3) ranking each goal-related 
factor in terms of which alternatives 
give the best advantage for that 

These simple techniques can be 
illustrated by a decision recently 
made by Arnold and Kathleen 
Henderson, The Hendersons had 
grown up in the East, but after 
being graduated from college, 

Arnold accepted a technical job on 
the west coast. After living in a 
suburb of a large city for several 
years, they began to adjust to the 
surroundings and ways of life that 
were different in some respects 
from where they had grown up. 
Kathleen learned to like many 
things about the area, despite occa- 
sional pangs of homesickness. 
Arnold became deeply involved in 
his work, although he did not seem 
entirely satisfied with it. 

One day Arnold got an un- 
expected telephone call from an old 
friend in the East, offering him a 
position there. After a long con- 
versation, Arnold was visibly ex- 
cited as he hung up the telephone. 
"Kathy, that was Norm Williams, 
and he wants me to come to work 
in his company near Boston." 

"Oh, that would be wonderful!" 
Kathleen beamed. "We could be 
near our parents and so many old 

"Yes," said Arnold, "and he said 
that the salary would be about ten 


percent more than I am getting 
now, and the work would be about 
the same." 

Kathleen said, "You surely are 
worth the increased salary . . . 
but," she thoughtfully added, "do 
you want to stay in the same kind 
of work? Sometimes you don't 
seem too happy with what you have 
been doing here." 

"That's true," replied Arnold, 
"but I think I would like it there, 
even though it is a smaller com- 

After considerable discussion, the 
Hendersons agreed to think and 
fast and pray about the matter for 
several days. 

At breakfast on Saturday, Arnold 
said, "As much as I am inclined to 
accept Norm's offer, I just keep 
thinking that if we are going to 
move at all, we should at least have 
some alternatives to consider." 

"That makes sense," replied 
Kathleen. "Do you know of any 
alternatives besides staying here or 
going east?" 

"Yes, I learned of one at the 
office yesterday. A company in 
the Midwest wants someone with 
my technical background for their 
sales organization. I found out 
about it from one of their factory 
representatives who came to see 
us on an engineering problem." 

Kathleen gave him a mock frown. 

"Who would want to live in the 
Midwest? If we move at all, why 
not to Massachusetts?" There was a 
moment's silence before she added, 
"You have wanted to try technical 
selling, haven't you?" 

"Yes, I have," said Arnold, "and 
I feel that maybe a job like that 
could be a better job for me now, 
although I can't exactly explain why 
I feel that way. It seems awfully 
important to me to be doing some- 
thing in which I can make the best 
professional contribution to my 
work, and some sales experience 
wouldn't hurt me for future 
progress in my field, even if I 
didn't stay in it. But how do we 
weigh all these factors and compare 
them? Isn't there some way we 
can organize our thoughts and 

"We ought to try," Kathleen 
agreed. "Could we start with a 
list of the things we think are im- 
portant in deciding a question like 
this, and then see how each item 
on the list relates to the different 
jobs you are considering?" 

"Good idea," said Arnold, "and 
maybe I can figure out a way to 
put some numbers on them for 

After a lot of pencil and paper 
work, which lasted nearly all 
morning, Arnold and Kathleen had 
a chart that looked like this: 






East Coast 









Kind of Work 





+ 53 

Company to Work With 







+ 42 

Future Opportunity 






+ 53 







4 2 







- 1 1 

People to Work With 







+ 42 

Flexibility for Future 





+ 4 24 


+ 53 


+ 2 19 10 

+ 5 28 16 




Era, September 1970 77 

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On the left hand side are listed 
seven factors that the Hendersons 
both felt were important to them 
with respect to Arnold's employ- 
ment; that is, their most important 
employment goals were for Arnold 

It is important 
that we attempt to 
organize our 
thinking— and 
this technique 
is very helpful 

to be doing work he liked and was 
good at, in a sound and progressive 
company, with good future oppor- 
tunity and a good salary. They in- 
cluded in these goals a desire for 
flexibility to make future decisions 
for change should the present 
choice later prove to be disap- 

Across the top are listed the three 
alternatives, under each of which 
are three columns. Column A has 
a plus if the factor is an advantage 
under that alternative, a minus if 
a disadvantage, and zero if neither. 
Column B has a number for the 
relative advantage of the alterna- 
tive, from 1 to 5, with the higher 
number representing the better the 
advantage for that factor. In 
Column C, each factor is related as 
to which alternative is the best 
choice for that single factor; for 
example, for the kind of work, they 
thought that Midwest was best 
(3), east coast was next (2), and 
present job last (1). Arnold and 
Kathleen discussed each of these 
until they agreed on the numbers 
to assign. 


Each column is totaled, and for 
Column A the most pluses and 
fewest minuses is most favorable, 
while for columns B and C the 
highest number indicates the most 
favorable alternative. 

What did the Hendersons do 
with this chart once they had pre- 
pared it? Did the chart make the 
decision for them? No, it did not. 
But it did help in two useful ways. 
First, it required them to list the 
goals they thought most important 
about a job and to organize and 
evaluate those goals. In this way 
no important point was overlooked. 
Second, the chart favored the Mid- 
west position, although east coast 
was very close. This result chal- 
lenged their initial preference for 
moving to the east coast and 
reinforced Arnold's feeling (which 
Kathleen realized she shared) that 
his sense of accomplishment in his 
work was perhaps even more im- 

A few days later Kathleen and 
Arnold decided to take the job in 
the Midwest (an alternative that 
had not even been recognized when 
the eastern offer first came ) . Their 
decision was based mainly on 
prayer and the way they felt about 
it. But the chart they prepared 
helped them to organize their 
thinking. They did the best they 
could and then trusted in the Lord. 

It is not important that everyone 
use a chart, such as the Hendersons 
did, to help make a big decision. 
But it is important that we do not 
expect the Lord to make our de- 
cisions for us, especially if we make 
no attempt to organize our own 
thinking. And, by whatever means 
employed, the guidelines of goals 
and alternatives will help us to or- 
ganize our thinking. Thus, if we do 
our part the Lord will do his, and 
we can make the important deci- 
sions with confidence that the re- 
sult will turn out to be a wise 
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& Review 

Of Running 

as Fast as You Can 
and Staying in 

the Same Place 

By Dr. Elliott Landau 

Improvement Era Contributing Editor 

• When, in 1877, the First Presidency 
admonished parents to take time out 
each day to gather their families to- 
gether for "association and instruction" 
and then again in April of 1915 when 
they introduced the "new" home 
evening program, and still later, in 
January 1965, the family home evening, 
the Church reinforced its unique belief 
in the family as an eternal entity. 

The twentieth century has witnessed 
what appears to be a steadily eroding 
quality of family life, and the Church 
has, in its own unique way, called 
upon its membership to strengthen 
family relationships. A few years prior 
to his death, President David O. 
McKay said, "No other success can 
compensate for failure in the home." 

Even among Church membership the 
growing fear of family disunity, of 
youth breaking with the faith has per- 
vaded the consciousness of many. The 
purpose of this article is to examine 
one bit of research data relevant to the 
crucial matter of discerning the present 
status of the family home evening as 
it relates to those of us who, raising 
families and contemplating the pace 
and magnitude of worldwide familial 
disorganization, desire to establish 
stronger interfamily ties. 

A recent master's thesis by Arthur 
Don Crane surveyed 250 ninth 

"Arthur Don Crane, Communication Patterns 
and Other Variables Within the LDS Family 
Which Influence the Development of the Fam- 
ily Home Evening Program, Master's Thesis, 
Utah State University, 1969. 

through twelfth grade students attend- 
ing a seminary in a rural to semi- 
urban Utah environment. While it 
would be difficult to generalize from 
the data of this small a sample, it 
seems reasonable to assume that these 
students and their families represent 
an orthodox church membership that 
could as well have been found in 250 
randomly selected seminary students 
in an urban environment. The results 
of Crane's study are somewhat startling 
in certain respects and encouraging in 

Of particular interest to readers is 
that part of the study which correlated 
the attraction of family home evening 
to the degree of family communication 
in evidence in the family. A three-part 


questionnaire tried to determine the 
student's opinion of patterns of com- 
munication that exist in his family in 
relation to himself. Thus, such ques- 
tions were asked as: (a) I confide my 
problems to my parents — Always, 
Usually, Seldom, Occasionally, Never, 
(b) Do your parents willingly change 
their minds if you present a logical 
idea to something they disagree with? — 
Always, Usually, Seldom, Occasionally, 
Never. The second set of questions was 
designed to discover those with whom 
the student did confide. A third set 
of questions attempted to discover how 
the student felt his family worked out 
its problems, and thus questions such 
as these were asked: (a) Do you feel 
that members of your family are 
treated equally in decision making? — 
Yes or No. (b) Do your parents go to 
ball games, plays or meetings when 
you have a part on the program? — Yes 
or No. 

Despite the rather clear weaknesses 
of the latter two sets of questions — for 
example, it is difficult to see how (b) 
above, relates to the heading of "How 
the family works out its problems" — 
Crane was able to develop a rather 
rickety communication scale, yet one 
that for all of its weaknesses still 
proves to have some diagnostic value. 

The clearest finding seems to be that 
in the families where patterns of com- 
munication were rated highest, the 
family home evening was held most 
frequently. While it might be pleasant 
and uplifting to postulate a cause and 
effect relationship, i.e., that family 
home evening causes better family 
communication, one cannot from these 
data make that assumption. However, 
in the absence of contrary findings I 
believe one can infer that home 
evening activity very likely promotes 
better family communication by the 
very nature of the activity. It is one 
of the surest ways toward building this 
family unity which has all of us 
running as fast as we can to just stay 
in the same place. 

Crane's study, interestingly enough, 
has its largest percentages of responses 
in the "no response" category. Thus, 
when he asked for the things students 
liked about family home evening pro- 
grams, 46 percent did not answer the 
question, 18 percent liked the refresh- 
ments and the games, 18 percent liked 
getting together and visiting. The other 
percentages are minimal and not re- 
corded in this article. Student dislikes 
about family home evening were: 15 
percent disliked the lessons, 11 percent 
disliked the time it took, 10 percent 
disliked the interruption, and 58 per- 
cent did not respond at all. It seems 
reasonable to assume that 

no re- 

sponse" answers could be construed as 
negative reactions. 

Based upon these statistics, each 
parent should follow the suggestion of 
the family home evening committee 
and have each family do their own 
home evening analysis and adjust their 
program to the needs of the family. 
Getting together for such an evening 
is a commandment from the First 
Presidency and a vital ingredient in 
family solidarity in these latter days, 
where all around the Saints there is 
evidence of progressive family decay. 
But above all, the association of the 
family in a joyful way should be our 
first consideration. To feel obliged to 
teach a religious "lesson" need not 
force families into formal instruction 
at the peril of losing the delight of 
family togetherness. In this atmosphere 
of conviviality, the teaching of gospel 
principles will more easily become part 
and parcel of the evening. Brother 
Crane's study points up that those 
parts of family home evening programs 
that were social were liked most and 
were thus more conducive to family 

If your family is among the 20 
percent who, it was discovered, started 
and then dropped the family home 
evening program, you need to resolve 
to obey the commandments by ex- 
amining your family home evening 
practices and then rededicating your- 
self to reconstructing that evening's 
activity. Whenever I personally (and 
what convert hasn't) have questions 
with aspects of the gospel, I remind my- 
self of two things: first, that "the Lord 
giveth no commandments unto the 
children of men, save he shall prepare 
a way for them that they may accom- 
plish the thing which he commandeth 
them" (1 Ne. 3:7), and second, that 
there isn't anything the Church asks 
us to do that we'd be better off not 
doing. Further, it has been our con- 
tinual family experience that the very 
problems that have confronted and 
confounded us have appeared in a 
family home evening lesson. 

The pace of modern life is dizzying. 
Perhaps for the Saints it is even more 
frenetic, when we add to our usual 
round of normal affairs the variety of 
church assignments we have. To feel 
that we as parents are running as fast 
as we can and staying in the same 
place is not unusual. But for those 
who hold regular family home evening- 
programs, there is the great promise 
that at least once each week we can 
catch our breath and thank the Lord 
that we are in the same place, not be- 
cause we were running so fast, but 
because we love our family enough to 
be there. O 

Era, September 1970 81 


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P.O. Box 15369, Salt Lake City, Utah 84115 

Phone 487-3201 

A sailboat against a North Haven setting 

Small islands dot eastern coast of North Haven 

Baptist chapel where W. Woodruff preached 

. . .. ■■ ■ "'■ ■ ■, 

Schoo/house where Elder Woodruff preached 

Rockland harbor in Penobscot Bay 
Schoo/house used by Wilford Woodruff 

Illustrated by Merrill Gogan 

By Donald Q. Cannon 

• "Send forth the elders of my 
church unto the nations which are 
afar off; unto the islands of the sea; 
send forth unto foreign lands; call 
upon all nations, first upon the 
Gentiles, and then upon the Jews." 
(D&C 133:8.) 

As he departed for his first mis- 
sion to the Fox Islands, off the 
coast of Maine, Wilford Woodruff 
was aware that he was the first 
elder in this dispensation to preach 
the gospel on the islands of the 
sea. Describing his arrival on 
North Fox Island, he recorded this 
statement in his journal: 

"This was the first time that I, 
or any other Elder of Church of 
Jesus Christ of Latter Day Saints 
had (to my knowledge) attempted 


¥ *g ! M 


Mr// • 

to preach the fulness of the gospel 
and the Book of Mormon to the 
inhabitants of any island of the 
sea. 3 

Later, as he and his companion 
performed the first baptisms on the 
Fox Islands, he wrote in his jour- 
nal that these were the first bap- 
tisms performed in this dispensation 
on an island of the sea by those 
possessing the proper authority. - 
One day he and his companion, 
Elder Jonathan H. Hale, climbed to 
the summit of a high granite cliff 
on South Fox Island for prayer and 
supplication. While thus engaged 
in offering prayers of thanksgiving 
to the Lord, Elder Woodruff 
realized that he and his companion 
were fulfilling the prophecy of the 
ancient prophet Jeremiah, who 
foretold that God would send forth 
hunters and fishers to gather Israel. 
(Jer. 16:16.) As he wrote in his 
journal : 

"We were, indeed, upon an island 
of the sea, standing upon a rock 
where we could survey the gallant 
ships, and also the islands which 
were as full of rocks, ledges, and 
caves as any part of the earth. And 
what had brought us here? To 
search out the blood of Ephraim, 
the honest and meek of the earth, 
and gather them from these islands, 

rocks, holes and caves of the earth 
unto Zion . . . and we rejoiced that 
we were upon the islands of the 
sea searching out the blood of 
Israel." 3 

The importance of this mission 
is reflected in the strong desire 
Elder Woodruff had to leave his 
home and undertake the mission. 
Although newly married, he felt 
compelled to leave his wife in 
Kirtland, Ohio, and to journey to 
the Fox Islands, situated east of the 
Maine coast, a region with which 
he was not familiar. As he said, 
"I made my feelings known to the 
Apostles, and they advised me to 
go." 1 

Just one month and one day 
after he married Phoebe Whitmore 
Carter, he departed for his mission, 
leaving Kirtland in the company of 
Elder Jonathan H. Hale. En route 
to Maine, they traveled through 
Canada, New York, Connecticut, 
Massachusetts, and New Hamp- 
shire. While in New York, they 
met briefly with Elders Heber C. 
Kimball and Orson Hyde of the 
Council of the Twelve, who had 
been called on a mission to Eng- 
land. Elder Woodruff took the 
opportunity to visit with several 
members of his family, including 
his father, Aphek Woodruff, in 

Connecticut. While there they 
were joined by Phoebe Woodruff, 
who then accompanied the two 
elders as far as the home of her 
father, Ezra Carter, in Scarborough, 
Maine. 5 

After a ten-day visit, Elder 
Woodruff bade his wife and her 
family farewell, and he and Elder 
Hale continued on their journey 
to the Fox Islands. After walking 
ten miles to Portland, they took a 
steamer to Owl's Head, where they 
boarded a sloop that carried them 
to North Fox Island. Elder Wood- 
ruff was deeply impressed with 
the rugged beauty of the Maine 
coast, especially Penobscot Bay 
and the Fox Islands. He carefully 
recorded his observations of the 
natural beauty, as well as other 
significant features of the islands: 

"North Fox Island is nine miles 
long by two miles in width, and has 
a population of eight hundred. 
They have a post office, one store, 
a Baptist church and a meeting- 
house, four schoolhouses, and a 
tide grist mill. . . . The products 
are wheat, barley, oats, potatoes, 

Donald Q. Cannon, bishop of the 
Portland (Maine) Ward, is assistant 
professor of history at the Uni- 
versity of Maine. 

Era, September 1970 83 

and grass. The principal timber 
consists of fir, spruce, hemlock and 
birch. Raspberries and gooseberries 
grow in great abundance, and some 
upland cranberries are raised. The 
principal stock are sheep. 

"South Fox Island comes as near 
being without definite form as any 
spot on earth I ever saw. ... It is 
about ten miles in length and five 

Early residents sti 
vividly remember 
tales of the Mormon 
Elder who converted 
many islanders" 

in width, and is a mass of rocks, 
formed into shelves, hills and val- 
leys, and cut up into necks and 
points to make room for the coves 
and harbors that run into the island. 
The population is one thousand. 
The inhabitants get their living en- 
tirely by fishing. . . . Upon this 
island there are two stores, three 
tide mills, six schoolhouses, and a 
small branch of the Methodist 
Church presided over by a Priest. 
What timber there is upon this 
island, such as pine, fir spruce, 
hemlock, and birch, and likewise 
whortleberries, raspberries and 
gooseberries, grow mostly out of 
the cracks in the rocks." 6 

The two Mormon elders arrived 
on North Fox Island at two o'clock 
on Sunday morning, August 20, 
1837. Groping through the dark- 
ness, they stumbled over rocks and 
trees until they came upon a house. 
When they knocked on the door, a 
woman came to the window and 
asked who they were. Elder Wood- 
ruff informed her that they were 
two strangers who needed lodging 
for the night. Being unafraid, she 
unlocked the door and gave them 

a bed and breakfast. When asked 
what she charged, she answered 
that they were her guests and did 
not need to pay her. 7 

Having learned that there was a 
Baptist meetinghouse on the island, 
they walked the five miles to the 
building. When a deacon came to 
greet them, they asked him to tell 
the minister that they were two 
servants of God and had a message 
to deliver to the people. Much to 
their surprise the minister invited 
them to join him at the pulpit, and 
after he had delivered his sermon, 
he asked Elder Woodruff what he 
desired. In this manner a special 
meeting was arranged for five 
o'clock in the evening. 8 

Being curious about the two 
strangers, most of the congregation 
returned to hear their message at 
the appointed hour. Elder Wood- 
ruff arose and spoke for one hour, 
using Galatians 1:8-9 as his text. 
He spoke with power and convic- 
tion and told those assembled that 
the Lord had raised up a prophet 
and organized his Church anew, as 
in the days of Christ. Elder Hale 
followed Brother Woodruff at the 
pulpit and gave his testimony con- 
cerning Joseph Smith and the Book 
of Mormon. At the conclusion of 
the meeting they announced that 
they would preach the next four 
evenings in each of the four school- 
houses, beginning with schoolhouse 
number one. 9 

During a visit at the home of Mr. 
Newton, the Baptist minister, they 
left him a copy of the Doctrine and 
Covenants. As Elder Woodruff 
wrote: "He read it, and the spirit 
of God bore testimony to him of 
its truth." 10 Having received a 
testimony by the Spirit, he reflected 
upon the matter for several days, 
studying and pondering late into 
the evening. Finally, in contradic- 
tion to the dictates of the Spirit, 
he decided to reject the message 
and launch a campaign against 

the Mormoii missionaries. 11 

Although faced with vigorous op- 
position by the minister, Elders 
Woodruff and Hale began to bap- 
tize the members of the Baptist 
congregation. The first members 
of that congregation, and, indeed, 
the first inhabitants of an island of 
the sea to be baptized in this 
dispensation, were Justin Eames 
(Ames), a sea captain, and his 
wife. Elder Hale baptized them 
on September 3, 1837, thus dis- 
proving the false predictions of 
certain apostate members in Kirt- 
land who had sought to discourage 
Brother Hale from going on his 
mission by telling him he would 
never baptize anyone. 12 

Growing ever more alarmed, Mr. 
Newton invited the Methodist 
minister from South Fox Island, 
Mr. Douglass, to join him in com- 
batting Mormonism. Thus, two 
professional clergymen who had 
been at odds for years allied them- 
selves against Wilford Woodruff 
and his companion. They arranged 
a conference for as many members 
of their congregations as possible. 
During the conference meetings 
they denounced Joseph Smith as a 
false prophet and sought to destroy 
the faith of recent converts to the 
new religion. Undaunted, Elder 
Woodruff attended the meetings, 
took careful notes, and then in- 
vited the congregation and the two 
ministers to attend his meetings, 
where he convincingly refuted the 
false teachings of Mr. Newton and 
Mr. Douglass. 13 

The elders continued their mis- 
sionary work and preached with 
such zeal and conviction that many 
faithful souls entered the waters of 
baptism. Through their selfless 
enterprise and the influence of the 
Spirit a miracle was being worked. 
As Elder Woodruff sought to de- 
scribe this phenomenon, he wrote 
that "the excitement became great 
on both islands." 14 More than a 


hundred persons had joined the 
Church on these two small islands 
off the coast of Maine. 

By the latter part of September, 
the work had progressed to the 
point that a branch of the Church 
could be organized on each of the 
islands. Thus, the first formal 
organization of the Church on an 
island of the sea occurred— and 
within the state of Maine. As one 
historian wrote: "About this time, 
Mormonism was preached here, 
and it is said held sway for several 
years, during which time a number 
of the hitherto prevailing faith were 
converted to its ranks." 35 

On October 2, 1837, after or- 
ganizing branches of the Church 
on both islands, Elders Woodruff 
and Hale bade the Saints farewell 
and returned to Scarborough. 
There, Elder Hale, who felt it his 
duty to return to his family and 
home in Kirtland, parted company 
with Elder Woodruff. Elder 
Jonathan H. Hale's mission had 
ended, but Elder Woodruff's mis- 
sion to Maine had only begun. 16 

After spending a few Weeks with 
family and friends in Scarborough, 
Wilford Woodruff, accompanied by 
his wife, set out for a second mis- 
sion to the Fox Islands. This time, 
rather than arriving a stranger, he 
was greeted by throngs of happy 
Church members, eager to have 
him continue his missionary labors. 
On Sunday, November 5, 1837, he 
spoke to a large congregation of 
members and friends and baptized 
several persons who had received 
a testimony of the gospel. 17 

One baptism conducted during 
December took place under circum- 
stances that clearly demonstrated 
the great faith of the candidate for 
baptism. Elder Woodruff and 
Isaac Crockett spent a full hour 
clearing huge blocks of ice from 
the water in the cove where they 
planned to perform the baptismal 
ceremony. When the tide came in, 

the two men descended into the 
frigid waters of the North Atlantic 
and Isaac Crockett was baptized. 
Six days later Elder Woodruff 
baptized two more people at the 
same spot, and he held another 
baptism there on the following 
day. The residents of the Fox 
Islands demonstrated great faith in 
their desire to be baptized under 
such adverse conditions. 18 

Elder and Sister Woodruff 
crossed the narrow waterway be- 
tween the two islands many times 
as they continued to preach and 
baptize. The work was moving 
forward, but obstacles did confront 
them. During one meeting held in 
a schoolhouse, those who opposed 
the work of the Woodruffs began 
firing a gun, hoping to intimidate 
the missionary couple. Despite the 
crack of gunfire, Elder Woodruff 
continued to preach, and following 
the services he baptized two people. 
On other occasions the opposition 
fired warning shots and posted 
notices demanding the departure 
of the Woodruffs. Undaunted, the 
faithful couple continued their 
missionary labors. The Church 
continued to grow and no harm 
came to them. 19 

Wilford Woodruff felt inspired 
to preach to some of the inhabitants 
on the mainland, and so, in com- 
pany with his wife, he journeyed 
to Bangor, Maine, via Searsmont, 
Camden, and Belfast, holding meet- 
ings at each place. Following a 
meeting in Searsmont on February 
21, 1838, they emerged from the 
schoolhouse to find the sky aflame 
from horizon to horizon. He later 
wrote, "It had the appearance of 
fire, blood and smoke, and at times, 
resembled contending armies." 20 
They were observing one of the 
glorious spectacles of winter in the 
northern latitudes, the northern 

On March 1, 1838, his thirty-first 
birthday, Elder Woodruff and his 

wife arrived in Bangor, where he 
contacted some of the leading men 
of the city. These contacts en- 
abled him to use the city hall for a 
series of meetings. Although those 
present showed considerable inter- 
est in his message, Elder Woodruff 
felt that he should return to the 
Fox Islands. 21 

Upon returning to the islands he 
received a letter from Kirtland, re- 
questing him to counsel the mem- 
bers to sell their property and 
gather to Zion. In compliance with 
these instructions, he assembled 
the Saints on both islands and ad- 
monished them to dispose of their 
property and prepare to accompany 
him to join the main body of the 
Church in Zion. Having labored 
diligently to convert the residents 
of the islands, he now worked with 
equal zeal in preparing them for 
the exodus to the West. Many of 
the faithful members sold what 
they had and followed him. 22 

Thus ended one of the most suc- 
cessful missionary enterprises of the 
early history of the Church. Of 
the success of Wilford Woodruff, 
Brigham H. Roberts has written: 
"Elder Woodruff met with great 
success in his labors in this island 
and soon had a flourishing branch 
organized." 23 

The islands where Wilford 
Woodruff had labored and whence 
these new members of the Church 
came had been discovered more 
than two centuries earlier by Mar- 
tin Pring, an English explorer. On 
April 10, 1603, Pring and his party 
explored the Penobscot Bay region 
and discovered the two islands that 
he named the Fox Islands, after the 
silver-gray foxes that inhabited 

Although several Indian battles 
occurred on the islands during the 
early eighteenth century, no perma- 
nent settlement took place until 
about 1765. Some prominent names 
among the earlier settlers were 

Era, September 1970 85 

Winslow, Carver, Kent, Newbury, 
Carr, Banks, Robbins, Thomas, 
Waterman, Ames (Eames), Lind- 
say, Cooper, Beverage, Heath, Mc- 
Mullen, Bowen, Brown, Luce, 
Dyer, Crabtree, Alexander, Web- 
ster, and Young. Most of these 
settlers came from Massachusetts. 
Among the reasons for settling on 
the islands were the absence of 
large, dangerous animals, the 
ready availability of timber for fuel, 
and the abundance of fish of all 
kinds in adjacent Penobscot Bay. 
North and South Fox Islands were 
incorporated as the town of Vinal- 
haven in 1789. In 1848, a decade 
after Wilford Woodruffs mission, 
North Fox Island separated from 
Vinalhaven and became North 
Haven, the south island retaining 
the name Vinalhaven. 

North Fox Island seemed to be 
ahead in ecclesiastical matters. A 
church was organized there by the 
Baptists in 1804 and a meeting- 
house erected in 1808. On South 
Fox Island the first religious de- 
nomination to organize and build 
a meetinghouse was the Methodist 
Church. According to extant rec- 
ords, the Methodists became active 
on the islands later than the Bap- 
tists, although the date is unknown. 
Up until 1837, when Mormonism 
became the dominant religion, the 
religious sentiments of the Fox 
Islanders were fairly evenly di- 
vided between the Baptists and 
the Methodists. 

Today the Fox Islands, now 
known as North Haven and Vinal- 
haven, have a different appearance 
than they did in Wilford Wood- 
ruffs time. There are more 
buildings, the roads have been 
paved, electric utility poles and 
wires clutter the landscape, the roar 
of diesel-driven lobster boats is 
heard, and occasionally a modern 
jetliner streaks overhead. Vinal- 
haven has a larger year-round 
population, while North Haven 

boasts a heavier summer pop- 
ulation, composed of tourists, 
travelers, pensioners, and others. 
The two islands, like sisters with 
the same family background, are 
similar in appearance but vastly 
different in character and person- 
ality. North Haven seems more 
traditional, rustic, and quiet, while 
Vinalhaven is more commercialized 
—essentially a center for commercial 
fishing. While Vinalhaven's resi- 
dents are essentially fishermen, 
North Haven's summer population 
includes some of the prominent and 
wealthy in American society. 

Behind this facade of apparent 
change, however, North Haven 
( North Fox Island ) and Vinalhaven 
(South Fox Island) remain basi- 
cally the same as they were 
when Elders Woodruff and Hale 
preached the restored gospel there 
more than 130 years ago. Con- 
temporary descriptions of the is- 
lands bear remarkable resemblance 
to the description rendered by 
Wilford Woodruff in his journal. 

Walking over the trails where 
Wilford Woodruff walked, observ- 
ing the Baptist meetinghouse where 
he preached, sampling the wild 
raspberries that he enjoyed, gazing 
at the rugged, pristine beauty of 
the Penobscot Bay islands, the 
Camden hills, and the blue-green 
waters of Penobscot Bay, one 
senses a closeness to Wilford 
Woodruff and his mission. 

In the minds and hearts of the 
older islanders, Wilford Woodruff 
is, indeed, still present. Many of 
the elderly residents of the islands 
vividly remember tales of the Mor- 
mon missionaries and their activi- 
ties on the Fox Islands. They recall 
how the Mormon elders converted 
many of the islanders and eventu- 
ally how they left to go "abroad" 
to join with the Mormons on the 
mainland. Escorting one around 
the islands, they point out the 
schoolhouses where Elders Wood- 

ruff and Hale preached, and the 
homes of such people as Samuel 
Thomas, who left the island to join 
the Mormons in the West. 

Just as the mission of Wilford 
Woodruff remains in the memory 
of today's residents of North Haven 
and Vinalhaven, the same spirit of 
missionary work is present in the 
Penobscot Bay region and in<other 
parts of Maine. Across the bay in 
Rockland is a flourishing branch of 
the Church. Through dedicated 
efforts, the members of this branch 
have purchased a building site that 
commands an excellent view of 
beautiful Penobscot Bay. In Jones- 
port, "down east" from Rockland, 
the missionaries are reaping a rich 
harvest in this quaint fishing vil- 
lage, where the Congregational 
Church recently gave its meeting- 
house to The Church of Jesus 
Christ of Latter-day Saints. In 
other parts of the Maine Stake full- 
time missionaries, stake mission- 
aries, and members are continuing 
the missionary labors begun in 
1837 by Wilford Woodruff. O 


1 Wilford Woodruff, Wilford Woodruff: His- 
tory of His Life and Labors as Recorded in His 
Daily Journals, ed. Matthias F. Cowley (Salt 
Lake City: Deseret News Press, 1909, and 
Bookcraft, 1964), p. 77. Hereafter cited as 
Woodruff Journals. 

2 Ibid., p. 78. 

3 Ibid., pp. 79-80. 

4 Wilford Woodruff, "Autobiography of 
Wilford Woodruff," Tullidge's Quarterly Maga- 
zine, Vol. 3 (1885), p. 11. 

5 Woodruff Journals, pp. 71-74. 

6 Wilford Woodruff, Wilford Woodruff's Jour- 
nal, typescript copy (Portland, Maine, Historical 
Society), p. 1. Hereafter cited as Typescript 

7 Woodruff Journals, p. 76. 

8 Ibid., pp. 76-77. 

9 Typescript Journal, p. 2. 

10 Woodruff Journals, p. 77. 
n Ibid., pp. 77-78. 

12 Ibid., p. 78. 

13 Ibid. 

14 Ibid., p. 79. 

15 Owen P. Lyons, A Brief Historical Sketch 
of the Town of Vinalhaven From Its Earliest 
Known Settlement (Rockland, Maine: Free 
Press Office, 1889), pp. 59-60. During Elder 
Woodruff's mission, both North and South Fox 
Islands were part of the town of Vinalhaven. 

16 Woodruff Journals, pp. 80-81. 

17 Ibid., p. 82. 

18 Typescript Journal, p. 5. 

19 Woodruff Journals, pp. 83-84. 

20 Ibid., p. 85. 

21 Ibid., p. 86. 

22 Ibid., pp. 87-89. 

23 B. H. Roberts, (ed. ), [Documentary] His- 
tory of the Church of Jesus Christ of Latter-day 
Saints (Salt Lake City: Deseret News Press, 
1932), Vol. 2, p. 507. Roberts refers to the 
town Vinalhaven as one island rather than 
separating his description into North and South 
Fox Islands. 

86 Era, September 1970 

Six reasons why 
\ you'll enjoy living 

\ in Bloomington 

Couples enjoy year-round golf at Bloomington, just three miles south of St. George, Utah. 

1. Perfect, year-round climate: 

Golf all winter if you like. The cham- 
pionship course is open every day of 
the year. And you'll enjoy the soft 
evening breeze as it flows from 
surrounding mountains to keep you 
cool and comfortable in summer. 

2. Good, Wholesome Atmosphere: 

The highest ideals and standards in 
community living are maintained at 
Bloomington along with a warm 
neighborly spirit. You'll also enjoy 
having the St. George Temple and Dixie 
College so close to your front door. 

3. Planned Community Living: 

Terracor's planning division, Environ- 
mental Design Group, worked carefully 
to protect and enhance the natural 
beauty of the rich, green Bloomington 
valley. All homesites are located near 
popular recreation facilities and 
underground utilities preserve the 
spectacular view. 

4. Unlimited Recreation: 

Golf, swim, play tennis or ride horses. 
Hunt, fish, or ski. You will enjoy organ- 
ized camping trips, trail rides, guided 
tours to nearby National Parks, National 
Monuments and historic sites. Or how 
about barbecue cookouts, golf lessons 
or swimming parties . . . you name it! 
There's no end to the year-round 
recreational facilities right at your 
fingertips in Bloomington. 

5. Close to friends and family . . . 
. . . but not too close: 

Los Angeles— 405 miles; Las Vegas— 126 
miles; Salt Lake City— 313 miles. It's 
easy to visit these areas when you like, 
but they're also far enough away that 
you can enjoy some peaceful solitude 
if you desire it. 

6. Uncongested . . . room to roam: 

Bloomington provides a refreshing 
escape from today's crowded living 
conditions. The atmosphere is clean, 
quiet, and invigorating. You'll enjoy the 
elbow room and you'll breathe easier. 

Mail to: 


P.O. Box 190 / St. George, Utah 

□ Please send me complete informa- 
tion about Bloomington. 

□ Have a salesman call to explain 
Bloomington in detail. 






The New 
Meetinghouse Library 


• A new program to establish li- 
braries in every ward and branch 
building of the Church is being im- 
plemented throughout the Church. 
The program for a churchwide 
correlated library program was 
first announced by the First Presi- 
dency in 1966 and is being di- 
rected by the Church Library 
Coordinating Committee, estab- 
lished in 1968. 

Committee representatives ex- 
plained the program at regional 
meetings throughout the Church 
during the first five months of 
1970. Details are outlined in the 
Meet/nghouse Library Handbook 
and the Meetinghouse Library 
Technical Manual, both published 
in January. An information bul- 
letin, the Meetinghouse Library 
Bulletin, will be issued periodically 
to supplement the handbook. 

The First Presidency has di- 
rected that adequate facilities and 
personnel be provided to make 

teaching materials and equipment 
available to all members of each 
ward or branch. All new meeting- 
houses will include a standard 
library facility, and existing build- 
ings should be remodeled to pro- 
vide such a facility. Architectural 
plans for various sizes of meeting- 
house libraries have been devel- 
oped and are available on request 
from the Church Building Depart- 

Under the program, in each 
meetinghouse there is to be one 
library facility, which will be 
shared by all wards or branches 
occupying the building. This cen- 
ter is to be officially designated 
the "meetinghouse library." There 
will be no separate stake library — 
stake materials will be deposited 
in a meetinghouse library, pref- 
erably the one in the stake center. 
The library will house, in addition 
to books, such appropriate equip- 
ment as projectors, screens, rec- 

ord players, tape recorders, 
typewriters, duplicators, and other 
aids to good instruction. Lists of 
materials and books recommended 
for procurement are found in the 
Meer/nghouse Library Technical 

Directing the program on a gen- 
eral Church level is the Library 
Coordinating Committee, which is 
comprised of representatives of 
the Church Historian's Office, the 
Genealogical Society Library and 
its branches, the meetinghouse li- 
braries, the BYU library, and the 
libraries of the Church schools, 
seminaries, and institutes. Addi- 
tional members serve as con- 

On a stake basis, it is to be di- 
rected by the stake director of 
libraries, while ward appointees 
will be the meetinghouse librarian, 
associate librarians, and library 
assistants. Each library will func- 
tion under the direction of an ad- 
visory board made up of bishops 
or branch presidents of the units 
using the chapel, with one bishop 
or branch president selected as 

When more than one ward or 
branch occupies a building, an 
associate librarian is to be called 
to serve for each. Library assis- 
tants, who may be called to serve 
the various auxiliary and priest- 
hood organizations within each 
ward or branch, will serve on the 
library staff, not the staff of the 
auxiliary or priesthood group. A 
library assistant for music should 
also be appointed for each meet- 

The new program is designed to 
make it convenient for every mem- 
ber to use the meetinghouse li- 
braries — the member who wishes 
to study the gospel as well as the 
teacher who wants materials to aid 
him with his research and visual 
aids. o 

88 Era, September 1970 




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By Dr. G. Homer Durham 

Commissioner and Executive Officer, Utah System of Higher Education 

• The United States of America is 
faced with the necessity of re- 
designing its approach to world 
order. The systems that American 
policy has followed since 1945 are 
dissolving. The enormous burdens 
U.S. taxpayers have carried over 
the past 25 years, to reconstruct 
Europe and maintain the free 
world, must be shared by others. 
First on the list of priorities for 

the American future must be 
its own domestic circumstances. 
Some of the billions expended for 
overseas aid, military and other- 
wise, and for the worldwide de- 
fense establishments maintained 
by the United States must be re- 
allocated to the domestic econ- 
omy. The 310,000 American 
troops stationed in Europe cannot 
all be withdrawn, especially the 

200,000 now in West Germany. 
Berlin is still a strategic frontier 
of the USA, after 25 years' occu- 
pancy. So is South Korea. 

But America cannot maintain 
its essential world commitments 
without a healthy and vigorous 
domestic life. The internal life 
of the nation needs a new spirit, a 
new vigor, to overcome the conse- 
quences of racism, urban decay, 


ignorance, poverty, moral and 
spiritual regression. To fight 
World War II, and to assume the 
new worldwide responsibilities of 
economic and political leadership 
which followed, the national gov- 
ernment developed remarkable 
capabilities. Today these capa- 
bilities reach to the moon. The 
coming congressional elections 
may well focus on how some of 
this enormous capability could be 
redirected, with enthusiasm, to 
internal challenges. A healthy na- 
tion at home is prerequisite to 
redesigning the American ap- 
proach to a healthier, stable world. 

Next in the list of priorities I 
would place the immediate rela- 
tionships with Canada on the 
north and with Mexico and our 
Caribbean neighbors to the south. 
The health and welfare of these 
neighbors should concern the 
United States for sound reasons 
of proximity and social and eco- 
nomic ties. Special additional 
reasons also attach. Canada is 
a prime cultural link with Europe. 
Europe is America's iop priority 
outside and beyond our immediate 
neighbors. Canada has unique 
positions with respect to the 
United Kingdom and with Com- 
monwealth nations and former 
British dependencies throughout 
the world. The same is also true 
with respect to Canadian relation- 
ships with France and with the 
former French dependencies. Then 
too, the Canadian national domain 
occupies the earth between the 
state of Alaska, which confronts 
Asia in the North Pacific, and the 
rest of continental USA. Com- 
parable significances apply to 
Mexico and to the nations of the 
Caribbean. They also interconnect 
with the powers of the South 
American continent and with 
Spain, Portugal, and their world- 
wide influences. 

Redesigning future relations 
with our immediate neighbors 

Era, September 1970 91 



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cannot be taken for granted, any 
more than Mayor John Lindsay's 
problems in the city of New York 
can be taken for granted. 

Third in the list of priorities, 
and carrying primary strategic 
significance, must come American 
relations with Europe, especially 
western Europe and the Mediter- 
ranean. The gross national prod- 
uct (GNP) of the United States is 
now approaching one trillion 
dollars. The GNP of the USSR is 
about sixty percent of that figure, 
or about 600 billion. The present 
European Common Market (West 
Germany, Netherlands, Belgium, 
Luxembourg, France, and Italy) 
runs around 45 percent of the 
U.S. total (approximately 450 bil- 
lion). If the United Kingdom, Ire- 
land, Denmark, and Norway were 
admitted, the Common Market 
GNP would approximate that of 
the Soviet Union. If such economic 
potential in Western Europe could 
achieve political unity, the balance 
of power would also shift. 

The United States encouraged 
the formation and development of 
the European Common Market. It 
formed NATO (the North Atlantic 
Treaty Organization) in 1949 as 
its outer shield. The U.S. today 
has some 310,000 troops in 
Europe and the Sixth Fleet in the 
Mediterranean to protect this 
system. There is talk of a com- 
mon currency in the market area 
within the next ten years. Such a 
currency could join the dollar or 
even replace it as a dominant 
system. Whatever happens on that 
score, a healthy, strong European 
entity, with Britain, Norway, Ire- 
land, and Denmark as members, 
should be encouraged. Take the 
Middle East powder-keg situation. 
A strong Europe, or even stronger 
French and British influence, could 
help diffuse some of the tension 
apparent in the Russian-American 
confrontation in the Israeli-Arab 
conflict. A strong Europe is also 


essential to the stability and de- 
velopment of African nations. It 
would be an offset to Russian in- 
fluence in Egypt and the Arab 

The United States inherits 
much of its value systems, its 
culture, its way of life, from 
Europe. The United States invested 
billions in the reconstruction of 
Europe after 1945. The United 
States continues, in 1970, as the 
principle component of European 
defense. American bases in Ger- 
many and the Mediterranean Sixth 
Fleet will probably continue for 
many years to come. But a united 
Europe must develop and con- 
tribute more to its own defense. 
Cooperatively, if not unitedly, 
Europe can contribute more to 
world order. 

The next priority, and virtually 
equivalent in strategic importance 
to Europe, is the development of 
a variety of systems that will pro- 
vide security in the Indian Ocean 
and the Pacific basin. America's 
neighbors and Europe may well 
be keys to new patterns involving 
Australia, New Zealand, the Philip- 
pines, Southeast Asia, the Indian 
Ocean littoral, and the nations of 
the subcontinent of Asia. Japan 
may well be the immediate key to 
some future positions and aspira- 
tions of China. Troops in South 
Korea and Formosa and the geo- 
graphic position of these countries 
constitute the present immediate 
counterpoise to China. 

Too little can be said in this 
space concerning the strategic 
significance of the Indian Ocean. 
But a stronger Europe could also 
attempt to reinforce the security 
structure from Singapore to the 
Persian Gulf, Aden, and the Cape 
of Good Hope. 

Finally, in this broad view, the 
United States needs to give major 
attention to adding new political 
significance to the United Nations. 
The United Nations is now 25 

years of age (1945-70), not count- 
ing the preceding years from 
January 1942, when the military 
alliance bearing that same name 
was announced by Churchill and 
Roosevelt in Washington, D.C. 

The United Nations today func- 
tions necessarily and well as a 
technical international organiza- 
tion. It is an essential clearing- 
house for the various transport, 
communications, health, and other 
technical systems it continues to 
bring together from their earlier, 
nineteenth century, development. 
But its political success as a 
peace-keeping instrument is lim- 
ited. It has had two peace-keeping 
instruments: the United States and 
the Soviet Union. The genius of 
the U.N. has been to provide a 
broader political arena and forum 
for these two great powers than 
bilateral diplomacy. Such a pat- 
tern will continue under the 
present organization. But, with 
NATO, the Southeast Asia Treaty 
Organization (SEATO), and other 
American regional arrangements 
in decline, it may be time for the 
United States to consider addi- 
tional arrangements.' Their major 
purpose would be to provide new 
organization and new cooperative 
methods to replace the 25-year 
pattern of American military and 
foreign aid since 1945. 

The designing of such a system 
relates, in the American view of 
world affairs, to the first priority 
named in this short essay. Europe 
has been reconstructed. Japan has 
become one of the world's great 
economic powers. The United 
States now must (1) have more 
help in the task of maintaining 
world order, and (2) reallocate 
more of its resources to dprnestic 
requirements. Both steps seem 
essential if the American shield, 
which has provided the basis for 
world order for the past 25 years, 
is to continue in effective service 
to the world. O 

Era, September 1970 93 



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End of an Era 

Life Among 

In our early morning 

seminary class, our teacher 

asked for a show of 

hands how many 

had ancestors who had 

crossed the plains. 

Several hands shot up, 

including that of a Lamanite 

boy of the Cheyenne tribe. 

Aloud he added, 

"Many times !" 

-Basin City Ward Seminary 

(Junior Group), Mesa, 


Since the YWMIA 
organist was absent, the 
president asked a young 
Beehive girl to play 
the piano. Consequently, 
our opening hymn was 
the only one she knew: 
"Lord Dismiss Us 
With Thy Blessings." 

— Carolle Denton, 
Sterling, Utah 

"End of an Era" will pay $3 for humorous anec- 
dotes and experiences that relate to the Latter-day^ 
Saint way of life. Maximum length 150 words. 

So live that you won't 

be afraid to sell your parrot to 

the town gossip. 

— Farmer's Almanac 

Called to a farmhouse by 
phone to treat a child, 
a doctor asked the farmer 
for directions. "Just take the 
lower road, Doc," he was 
told. "Go about two miles and 
you'll find it. You can't 
miss it. I'll hang a lantern 
on the front porch." The 
doctor traveled back and forth 
along the road several times, 
but couldn't see the light. 
Finally he went back home and 
called the farmer. "Guess 
you'll have to give me those 
directions again," he said. 
"Gosh, I'm sorry, Doc," the 
farmer explained cheerfully. 
"The boy got better after 
I called you — so I just 
took down the lantern." 

Executive ability is a talent 
for deciding something quickly 
and getting somebody else 
to do it. 

When a man starts 
bragging that he has a lot 
on the ball, he's inviting 
somebody to bat him around. 

Nothing so stirs a man's 
conscience or excites his 
curiosity as a woman's 
dead silence. 
— W. R. Goldsmith 

A father was very angry 
about the poor marks on his 
son's report card. "I wish you 
wouldn't be so hard on him," 
soothed his wife. "The boy's 
trying, and — " "Oh, it 
really isn't the marks I mind 
so much," interrupted the 
father. "It's the deception. Why 
the dickens does he have 
to look so bright?" 

Said the golfer: "You must 
be the worst caddy in the world. 
Caddy: "Hardly, sir. That 
would be too much of a 

"So what if your husband 

does snore?" said the doctor. 

"Lots of husbands snore." "Yes," 

sighed the baggy-eyed wife, 

"but George is a ventriloquist, and 

he snores on both sides 

of me at once." 

If there be eyes to see, 

there will be visions 

to inspire. If there be ears 

to hear, there will be 

revelations to experience. 

If there be hearts which 

can understand, 

know this, that the exalting 

truths of Christ's gospel 

will no longer be hidden 

and mysterious, and 

all earnest seekers may 

know God and his 


— President Spencer W. Kimball 

Small boy's definition of a 
conscience: "Something 
that makes you tell your mother 
before your sister does.' 


Era, September 1970 95 





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