Now and Then

A Century of Young Women

by Lisa M. G. Crockett
Assistant Editor

Lisa M. G. Crockett, "A Century of Young Women," New Era, Jan. 2000, 24
At the turn of the century, Young Women were called "Young Ladies" and were members of the Young Ladies Mutual Improvement Association. This is how it was back then: girls didn't begin attending Mutual until they were 14; instead of the New Era, they read the Young Woman's Journal; and instead of Beehives, Mia Maids, and Laurels, the girls were simply called Juniors and Seniors.

Although the Young Womanhood Recognition award didn't come into existence until 1976, Young Women have been given the opportunity to make and achieve goals throughout the century. In 1915, the Beehive program (which was, for a time, the activity program for all girls ages 14 through 20) began with a list of goals for the girls to achieve. Here are a few: "sleep out-of-doors or with wide-open windows; refrain from candy, chewing gum, sundaes, and sodas for at least two months; clear sagebrush, etc., off of a half acre of land; care for at least two kerosene lamps daily; know the proper use of hot and cold baths."

Also, in keeping with the name of the program, girls were invited to "care successfully for a hive of bees for one season and know their habits."

At the turn of this new century, goal setting is still at the heart of the Young Women program, but the goals look a lot different. Michelle Evans, a Laurel from Sunnyvale, California, for instance, doesn't know much about bees. But working toward her Young Womanhood medallion has taught her several useful skills she will use for the rest of her life. She recently organized an all-day activity for the priests and Laurels in her stake and the neighboring stake. There were countless details to remember: things like food, games, speakers and music. But the centerpiece of the day was a service project to clean up a small church (of another denomination) which had suffered massive damage in a tornado.

"It was a lot of work to get the whole day organized," says Michelle, "but I'm so glad I did it. I learned to delegate responsibilities and plan ahead."

Times have changed. A young woman today probably wouldn't "snowshoe 25 miles in any six days" to fulfill a goal like the girls of generations ago. She's a lot more likely to make a meal for her family, care for a younger sibling, read her scriptures daily, or learn a piece on the piano. But the goal of learning to make the world a better place through service and self-improvement hasn't changed one bit in the last 100 years.

Gospel topics: Church history, goals, Young Women

[photos] Michelle Evans organized an all-day service activity for her stake as part of her Laurel project (top right). Dressed to look like Ruth of old, young women attend a Gleaners banquet in Hunington Park, California, in January 1930 (lower right). In the 1930s, Beehives and their leaders enjoyed their girls' camp at Brighton, Utah (lower left).

A Century of Seminary

by Janet Thomas
Assistant Managing Editor

Janet Thomas, "A Century of Seminary," New Era, Jan. 2000, 26
In the early days of the Church, stakes in Utah actually operated their own schools. However, in the 20th century, the schools became public, and religious education seemed to be pushed aside. Seeing the need to teach young people about the scriptures, the stake presidency of the Granite Stake organized the first official seminary in Salt Lake City.

In 1912 the Granite Stake set aside money to build a small building across from Granite High School. Seventy students enrolled and were allowed to leave school during their study hour to attend seminary.

At first, the seminary class had only the scriptures as textbooks, supplemented by a Bible dictionary. The first full-time teacher, Guy C. Wilson, was such an interesting speaker and made the discussions so intriguing that some non-LDS students asked permission to attend.

The idea of allowing students to attend seminary as part of their school day spread quickly, and other small seminary buildings were built near public schools in Utah, Idaho, and Arizona. This became known as released-time seminary because students were given permission to attend class during the day.

Where there was a smaller LDS population, early-morning seminary was suggested. And although some wondered about the early hour, it proved to be successful. In 1950, early-morning seminary began and spread rapidly. In addition, home-study seminary was added. Now, as the century draws to a close, seminary classes are held in 144 countries and territories around the world with nearly 380,000 students enrolled.

In the final seminary graduation of the century for their stake held in Cardiff, Wales, everyone was dressed up, excited to celebrate the accomplishments of those who had completed four years of study. All seminary students and their parents were invited to attend the special evening to watch the six graduates receive their certificates.

Steven Taylor of the Blackwood Ward was one of them. He explains that seminary has strengthened his testimony. "You cannot teach what you do not know," says Steven. "Seminary gives you a better understanding of the scriptures and helps you so much with a knowledge of the gospel. Seminary helps you be a good teacher to people."

Gospel topics: Church history, seminary

[photos] The 1999 seminary graduation class of the Cardiff Wales Stake (top left). The first seminary building built in 1912 across from Granite High School in Salt Lake City (lower right). The first graduating class from released-time seminary in 1927 at Granite Seminary (lower left).

A Century of Missionary Work

by Larry A. Hiller
Managing Editor

Larry A. Hiller, "A Century of Missionary Work," New Era, Jan. 2000, 28
The missionary message has not changed since the time of Joseph Smith. But missionaries and missionary life have changed a lot—especially in this century.

Elder Scott DuVall, of Taylorsville, Utah, serves in Hyderabad, India. His maternal grandfather, Joseph Cummings, served in the Northwestern States Mission. The differences between their mission experiences are more than those between India and Montana, or between the years 1999 and 1946. Go back to 1901, and the changes are even more remarkable.

The numbers: In January of 1901, there were only 1,739 missionaries serving. In 1946, when Elder Cummings served, about 2,400 answered the call. Today, his grandson Scott is one of about 60,000 missionaries serving around the world.

The training: In 1925, the first organized training for missionaries was conducted in a mission home established in Salt Lake City. Newly called missionaries spent a week there receiving instruction in Church policies and doctrine, learning etiquette and other practical skills, and hearing messages from General Authorities.

In 1961, the Language Training Mission in Provo began teaching Spanish (and, later, other languages). Before that, missions in non-English-speaking areas were six months longer to allow missionaries time to learn a foreign language.

In 1978, the Missionary Training Center, with its state-of-the-art teaching and preparation programs, opened its doors.

The conditions: In the early 1900s, popular opinion was still very much against the Church. Missionaries in Europe were sometimes persecuted, jailed, or expelled.

Until the early '70s, wars often prevented or delayed large numbers of military-age LDS men from serving missions. The Great Depression also took a toll due to financial hardship. Earlier in the century, married men were sometimes called to help fill the great need for missionaries. In fact, one of Elder Cummings's companions was married.

Until midcentury, missionaries—and mail from home—reached overseas destinations by ship, a process that could take weeks or even months.

Today: Modern transportation and communications, growing religious freedom in the world, the growth and reputation of the Church, greatly improved training—all make this perhaps the most wonderful time in history to serve a mission.

Gospel topics: Church history, missionary work

[photos] Elder Scott DuVall on a rooftop in India, where he is serving a mission (top right). At the turn of the century, missionaries were typically dressed in derbies and carried umbrellas and satchels (lower right). A baptismal scene in the Samoan Mission about 1896 (lower left).

A Century of Aaronic Priesthood

by Barbara Jean Jones
Editorial Associate

Barbara Jean Jones, "A Century of Aaronic Priesthood," New Era, Jan. 2000, 30
"It was quite a thrill to me when I was ordained a deacon and permitted to pass the sacrament," wrote Rendell Mabey of his ordination to the Aaronic Priesthood in the early 1900s. Rendell was a typical Aaronic Priesthood holder of his day: he was born to an LDS family and lived in Utah all his life. Things have changed since then.

In 1900, young men were part of the Young Men's Mutual Improvement Association. There was no official Church Scouting program until 1913.

In 1900 there was no official age schedule for ordinations in the Aaronic Priesthood. It wasn't until 1908 that a schedule was set: young men served as deacons from 12 to 15, teachers from 15 to 18, and priests from 18 to 21 (see General Priesthood Committee Minute Book, no. 6281, 1315). In 1934, the age at which a youth could be ordained an elder was changed to 19 (Journal History, 29 Dec. 1934, 10), and in 1954 the schedule for ordinations was changed to what it is now (Improvement Era, Nov. 1954, 83435).

In 1916, the Church Priesthood Committee recommended duties for Aaronic Priesthood holders. Along with administering the sacrament, young men were asked to "haul gravel," "make cement walks about meeting houses," and to "help with teams to level public squares." Priests were asked to serve as ward choristers, teachers as choir members, and deacons as organ pumpers (see Improvement Era, July 1916, 847).

A highly significant change took place in 1978, when President Spencer W. Kimball received revelation extending the priesthood to all worthy male members of the Church.

Today, more than half a million Aaronic Priesthood holders serve in the Church. Many are converts, and most have never been to Utah.

Although much has changed, it's amazing how some things remain the same. In 1900, young men read the Era (officially titled the Improvement Era, which was then the Church's magazine for young men). Aaronic Priesthood holders have always served others. And the feelings that come with receiving the priesthood never change.

Like Rendell Mabey, Wevertoin de Arajo Fraga, a 17-year-old convert and priest in the Itaborai Ward, Rio de Janeiro Brazil Niteroi Stake, expressed his thrill at receiving the Aaronic Priesthood in 1999: "At the moment they conferred it on me, I felt the Spirit. I recognize the responsibilities I now have with this duty, this power, that was conferred on me, and I'm grateful."

Gospel topics: Church history, priesthood

[photos] Being ordained as a deacon usually takes place at age 12 (top left). President Howard W. Hunter dressed in his Scouting uniform in 1917 (far right). The Young Men organization incorporated many activities. The Provo Fourth Ward Band in 1902 (lower left).

A Century of Temple Work

by Barbara Jean Jones
Editorial Associate

Barbara Jean Jones, "A Century of Temple Work," New Era, Jan. 2000, 32
In a 25 May 1999 ceremony, President Gordon B. Hinckley broke ground for the 100th temple of The Church of Jesus Christ of Latter-day Saints. This temple is especially significant because it's being built in the very birthplace of the Restoration—Palmyra, New York—where the First Vision occurred. The building of the 100th temple is also significant because it marks 100 years of a striking expansion in temple building and temple work.

In 1900 there were only four operating temples, all within the state of Utah, and the temple ceremony was only available in English. Today there are 63 operating temples in 26 nations, with the temple ordinances available in 70 languages.

Teenagers have played a big part in this growth as they've become more and more involved in temple work. In the early 1900s, the ordinances of baptism and confirmation for the dead were mostly done by adults. But in this century, teenagers have increasingly shouldered the responsibility of serving as proxy for these ordinances, freeing adults to devote their time to other temple ordinances.

"The Spirit of Elijah is working deeply on people, especially the young people, to do work for their ancestors," says Brazil São Paulo Temple President Aledir Barbour. "I can't explain it, but we feel it in the temple with the youth."

And with the increase in converts around the world, more and more teens are going to the temple, not only to participate in baptisms for the dead, but also to be sealed to their own families. Twenty-first century teens describe such experiences as a major blessing in their lives.

After his family joined the Church several years ago, 13-year-old Diogenes Gallegos of the Rio Kaw Branch, Lenexa Kansas Stake, was sealed to his parents and siblings in 1998 in the St. Louis Missouri Temple.

"My impression of the temple was fantastic," says Diogenes. "When they did the sealing part, it was very spiritual and I started crying. My mom and my dad were crying, too. When it was over and they asked us to look at our eternal family in the double mirrors, even my eight-year-old brother started to cry. We were all so happy to be a family together for eternity."

Gospel topics: Church history, temple work

[photos] At the turn of the century, Temple Square looked much like this view taken in 1896 (top left). The Gallegos family poses in front of the St. Louis Missouri Temple, where they were sealed in 1998 (top right). The Manti Utah Temple in 1907 as workers finish landscaping around the stairs (lower right).

[illustrations] Illustrated by Dilleen Marsh