The 1976 June Regional Meetings: A Significant Milestone

The 1976 annual regional meetings, held for the first time last month in all stakes of the Church throughout the world, were brought about by the Church’s number one problem, growth—a “problem” once described by President Harold B. Lee as “a very delightful one to grapple with.”

The extent of this growth is dramatically illustrated by statistics. For example, it took 117 years, from 1830 to 1947, for the Church to reach a total membership of one million. The second million was reached in 1963, just sixteen years later. Then in 1971, after the short space of only eight years, Church membership topped the three million figure.

One cannot contemplate the astonishing acceleration of this growth rate without thinking of the great prophecy of Daniel concerning the “latter days,” in which he spoke of the great stone, representing the kingdom of God, which would roll forth and fill the whole earth, and thereafter endure forever. (See Dan. 2:28, 35, 44.)

Perhaps the single most distinguishing feature of the latter-day organization referred to, The Church of Jesus Christ of Latter-day Saints, is the fact that it is “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.” (Eph. 2:20.) This means that the Lord guides the Church through his appointed servants, who in turn give instruction to the Church’s various units. The Church cannot function in all its units without this vital guidance and training.

In the early days of the Church, when the total membership was small and largely localized, this needed instruction was given regularly by the Brethren at general conferences and through frequent personal contacts in the few stakes that had been established.

However, as the Church became firmly established in the Mountain West, population increased and stakes became much more numerous. Not only that, but the number of programs operating within the stakes increased as well. The Relief Society had already been organized in 1842, but to this was added the Sunday School in 1866, the forerunner of the Young Women’s Mutual Improvement Association in 1869, the Young Men’s MIA in 1875, and the Primary Association in 1878.

In any organization, growth and growing complexity bring with them special demands upon the administrative structure; likewise in the Church, it became inevitable that the means for getting information and instructions to the priesthood and auxiliary leaders in the wards and stakes should expand to meet the growing need.

In response to this need, a program of auxiliary conferences held in connection with the April and October general conferences of the Church was begun. The first Relief Society conference was held on April 6, 1889, and the other Church auxiliaries soon followed suit.

In these conferences, local leaders would travel to the headquarters of the Church in Salt Lake City to receive instructions, get their new materials, and learn about new programs. They would then return to their stakes to convey the information, inspiration, and motivation obtained at the conferences.

This system served the Church very well as long as travel distances to and from general conference were not too great.

But in 1958 a significant thing happened. On May 18 of that year, the first stake in the South Pacific was organized in Auckland, New Zealand.

Already stakes dotted the entire United States and had also been formed in Hawaii and in the neighboring countries of Canada and Mexico. Already temples had been built in foreign lands and genealogical, educational, athletic, and other programs established. And already travel had become difficult and costly for many general conference visitors, with some stakes carrying out projects to finance sending just one or two leaders. But the creation of a new stake on the opposite side of the world from the headquarters of the Church truly signaled a new era of international activity, and it became apparent that it would soon be impractical to continue to concentrate the Church’s major leadership training activities in Salt Lake City. Although the number of stake leaders attending the auxiliary conferences increased each year, the actual percentage of stake leaders able to attend began to decline. Therefore, a new plan for training local priesthood and auxiliary leaders was set in motion.

In 1967 the new administrative position of Regional Representative of the Twelve was established and sixty-nine brethren called. They were assigned the task of assisting the members of the Council of the Twelve in training and encouraging stake leaders in their various duties, and for this purpose they began to visit the stakes frequently. This method of leadership training was further implemented by the Regional Representatives in the twice-yearly regional training sessions held for designated stake and ward officers.

While the regional training concept continued to develop, the auxiliary conferences went on as usual. However, on June 27, 1975, President Spencer W. Kimball announced the discontinuance of all the auxiliary conferences—this for the purpose of reducing travel and making it possible for more people to receive instruction in the programs of the Church than had ever before been possible.

Subsequently, the announcement was made that in lieu of these conferences and the twice-yearly regional meetings, one major training session would be held in June each year in each of the regions of the Church, involving all priesthood and auxiliary leaders of the stakes. Corresponding officers in the missions were also invited to attend, where convenient. Thus the changeover from the auxiliary conference program to the regional meeting method of training was complete, the acknowledgement having been made that a program established before the turn of the century when there were approximately 200,000 members of the Church in fifty stakes and thirty missions would no longer be adequate in an age when there are in excess of 3 1/2 million members in more than 750 stakes (100 of them in overseas lands) and 145 missions, although that program served the Church very well while it was operative.

The June regional meetings held in all the stakes of the Church throughout the world last month therefore mark an important milestone in the development of the Lord’s work in this dispensation. They represent yet another step forward—and outward—in the increasingly complex administration of the affairs of His kingdom.

The specific purpose of the June regional meeting is to train leaders and present annual guidelines that will be used during the subsequent Church curriculum year, which begins in September and continues through the following August. From June to September, stake leaders have sufficient time to introduce and to train other stake and ward leaders in their responsibilities in the program and in the emphases encouraged for that year.

A significant feature of the first annual June regional meetings held this past month was the fact that for the first time all stake priesthood and auxiliary leaders met together for their major yearly training session under the direction of the priesthood. Invited to the meetings from each stake were: stake presidency, high councilors, stake executive secretary, and stake clerk; Melchizedek Priesthood quorum presidencies, group leaders, and assistants; bishoprics, ward executive secretaries, and ward clerk from each ward; stake Relief Society presidency and secretary; stake young adult, young special interest, and special interest council representatives (both male and female); stake Young Women director, advisers, and secretary; stake Sunday School presidency, Junior Sunday School coordinator, and secretary.

The training began with an opening session under the direction of the Regional Representative of the Twelve. In addition to items of concern to local leaders, the annual regional meeting concept was discussed and the use of the annual guidelines for each organization was explained.

After the opening session, five separate departmental sessions were held, one for the combined priesthood leadership and others for Relief Society, Primary, Sunday School, and Young Women leaders.

In the combined priesthood session, three major topics were presented: (1) Melchizedek Priesthood curriculum and gospel study, (2) the functions of the ward priesthood executive committee meeting, and (3) instructions for fellowshipping and baptizing nonmembers.

1. In the priesthood curriculum presentation, the priesthood leaders were once again reminded that the course of study for the Melchizedek Priesthood quorums is the standard works of the Church. The total eight-year gospel study program was shown, with the indication that the Sunday School has the assignment of presenting the scriptures in their chronological and historical context, while the Melchizedek Priesthood has the assignment of considering the doctrines and priesthood duties contained in the standard works. (See Fig. 1.)

Other vital points stressed in relation to the gospel study program were: (1) The fact that it is the desire of the Lord and the instructions of the First Presidency that all priesthood holders study the scriptures regularly. (2) The fact that the standard works are the lesson manuals, the Personal Study Guide having been prepared simply to lead the priesthood holder in using the standard works on a personal study basis. (3) The fact that the quorum presidency is responsible for quorum instruction, working with the instructor. While the Personal Study Guide may serve as a guide for quorum lessons, other learning activities such as workshops, testimony meetings, planning meetings, etc., should be considered as the Spirit directs.

The priesthood leaders were next given instructions regarding the priesthood executive committee meeting—a vital meeting in which the genealogy, missionary, and home teaching work of the ward are correlated. Especially useful information was given as to what the meeting is and what the meeting is not, who does and who does not attend, and how the meeting is related to the ward welfare services committee meeting and the ward correlation council meeting.

Finally, the priesthood leaders discussed the need for every member of the Church to be involved in missionary work. A special filmstrip presentation outlined the steps each family or individual can take in sharing the gospel—from the first contact to friendshipping to arrangements for missionaries to baptism. Also, the roles of those leaders who assist families in this great responsibility—stake presidents, seventies presidents, ward mission leaders, quorum leaders, home teachers, and bishops—were carefully defined. In each case, particular attention was given to specific personal commitments and goals for the coming year, so that all the Church may begin to move forward with greater energy than ever before in this most important assignment given by the Lord in our time.

2. In the Relief Society departmental session, stake Relief Society leaders and young adult, young special interest, and special interest female representatives were presented with the challenge for 1976: “Is Every Woman in Relief Society?” The point was made that all sisters should be participating in at least one of the weekly Relief Society sessions available, whether it be the regular daytime session, the evening session, the young adult session, or a special session organized to meet special needs. Suggestions for involving every woman in the Church were explored.

In addition, the new Relief Society Handbook was presented, and a substantial amount of time was spent in discussing each leader’s particular duties as outlined in the new handbook.

3. Similarly, the Primary departmental session concentrated on the activity of each child, with the challenge “A Primary for Every Child and Every Child in Primary” introduced. A special presentation illustrating this challenge pointed out the responsibility of parents, teachers, priesthood leaders, Primary officers, and friends to see that every child is invited to attend Primary, feels welcome at Primary, and is spiritually blessed through his attendance.

Additional attention was given to special ward programs, to the conduct of preparation meetings, and to the individual stewardships of ward and stake leaders.

4. The Sunday School departmental presentation centered around the 1976–77 Sunday School curriculum; however, a great deal of time was also spent in discussion groups where all Sunday School officers assessed their effectiveness as leaders and their understanding of their roles. High councilors assigned to Sunday School joined in this “How Do I Measure Up?” portion of the meeting.

5. In the Young Women departmental session, the mission of the LDS Young Women organization was discussed and the goals for the 1976–77 year were presented. These goals are:

a. Increase Church activity of young women. It was stressed in this regard that in order to “reach the one,” leaders will have to focus on individual needs of each girl.

b. Focus on service to others, learning experiences, and fun activities.

c. Provide opportunities for young women to have wholesome relationships with other young women and with young men.

d. Develop the spirituality of young women by helping them to learn and live the gospel and share its blessings. In this area, particular emphasis was given to seminary enrollment and to attendance at Sunday School and sacrament meetings as well as activity night.

6. Following the morning departmental sessions came lunch and a series of noon cultural presentations, including such things as art displays, homemaking skills demonstrations, crafts displays, performances by musical and dramatic groups, and many other events.

In some regions, emphasis was placed on these cultural arts presentations, and many stakes were tremendously successful in their efforts. One stake conducted musical presentations, art and photography exhibits (including a special young artists display), historical exhibits, sculpture and pottery displays. They received more than four hundred entries from their own stake.

In areas where it was convenient to do so, stakes held Friday evening cultural presentations for the regional membership. Some of these presentations featured music, dance, or drama festivals, roadshows, variety and talent shows, speech festivals, etc.

The importance of the cultural arts events has been indicated by Elder Marion D. Hanks. Quoting Pundit Nehru’s last public speech, he said at the October 1975 Regional Representatives Seminar: “People have become more brutal in thought, speech, and action. The process of coarsening is going on apace all over the world. We are becoming coarsened and vulgarized because of many things.” Pointing out the necessity of bringing all that is virtuous in the cultural arts into the Church, Elder Hanks continued: “We need to give young people the kind of memories … and the kind of involvement that everybody in the Church would prosper from.”

7. After the noontime activities, the Relief Society, Primary, Sunday School, and Young Women departmental sessions continued. The priesthood leaders who had all met together in the morning at this time divided up into separate afternoon departmental sessions for bishoprics, high priests, seventies, elders, executive secretaries, and clerks. Separate sessions were also formed for young adult and special interest council representatives and also for stake athletic directors.

The Elements of Family Preparedness(click to view larger)

The Elements of Family Preparedness (Figure 2.)

8. In the bishopric departmental session, a number of very important items were taken up.

First of all, the work of the Aaronic Priesthood quorums was discussed, and the three great challenges for the Aaronic Priesthood in 1976–77 were presented. These challenges are:

a. To improve the program for young men so that it and other ward programs provide a balance of service, cultural, spiritual, social, and physical activities that result in testimony-building and character-strengthening experiences.

b. To activate young men who are not now active so they can be blessed by receiving the Melchizedek Priesthood.

c. To prepare young men to be missionaries.

In meeting these challenges, the importance of properly trained Aaronic Priesthood quorum presidencies was stressed.

Also reemphasized were the goals of the Young Women previously mentioned. Specific objectives for fathers, bishoprics, and stake presidents were presented for each of these goals.

The 1976–77 Welfare Services emphasis was introduced as an extremely important part of the bishopric session.

It was pointed out that there are many temporal problems that can seriously hinder spiritual growth. Among these are disease, malnutrition, poverty, unemployment, emotional problems, illiteracy, and debt. Bishops were then instructed as to how they and other ward leaders can help the Saints prepare for and deal with such problems. In particular, the role of the ward welfare services committee in dealing with these problems was discussed.

The levels of responsibility were also outlined:

a. The first responsibility for a person’s well-being lies with himself.

b. The next responsibility lies with his family (relatives).

c. When the individual and his family cannot provide for his needs, then the Church must be ready to help.

Because these responsibilities are so important, the focus of welfare services was discussed under two categories: family preparedness and ward preparedness.

Under family preparedness, it was emphasized that each family should try to become prepared in the following six areas: (a) literacy and education, (b) career development, (c) financial management, (d) home production and storage, (e) physical health, and (f) social/emotional strength. (See Fig. 2.)

Ward preparedness was discussed particularly in terms of the employment system available through Personal Welfare Services, which is designed to assist ward leaders in their efforts to help members find gainful employment, and also in terms of ward production projects. It was stressed that each ward should be involved in a production project, either on a ward level or on a stake, region, or area level.

9. In the high priests’ afternoon departmental session, high priests group leaders were instructed on their responsibilities as priesthood leaders and their relationships with high councilors, other quorum presidents, and bishops. Their leadership role in genealogy and temple matters was emphasized.

10. Seventies group leaders reviewed the annual guidelines relating to missionary work in the stakes. Each stake in the regions of the Church established baptismal goals for 1976–77 in this departmental session and also discussed a variety of proselyting tools to help members approach nonmembers.

11. The departmental session for elders quorum presidents began with a presentation of useful training aids and other necessary materials, including the new Melchizedek Priesthood Handbook. Instruction was then given on the purpose of quorum meetings and the president’s responsibility for effective quorum instruction.

Particular attention was given to the organization of quorum committees, the difference between standing and special committees being emphasized. It was pointed out that special committees could be formed for any number of purposes, except to replace or duplicate the work of home teachers. (See Fig. 3.)

Perhaps the greatest amount of time in the elders’ session was devoted to the problem of effective reactivation and fellowshipping of prospective elders. Specific ways to identify and teach and fellowship prospective elders were presented and discussed, including the quorum reactivation committee and the activation seminar.

12. In the session for executive secretaries, a broad overview of the responsibilities of the executive secretary was given, followed by specific suggestions on how he can serve priesthood leaders and priesthood executive committees more effectively. Extremely useful information was provided on how to develop effective agendas and follow-up procedures for priesthood executive committee meetings, and also on ways to keep the bishop or stake president informed on priesthood home teaching and family home evening matters.

13. In a most interesting presentation, ward clerks were introduced to the “record-keeping team” concept. Record keeping requires a team effort as well as an individual effort in the stakes and wards of the Church, a complete team consisting of as many as a hundred or more clerks, assistant clerks, and various secretaries throughout a stake.

Workshops for clerks in the financial, statistical, membership, and historical areas provided valuable instruction in the workings of this complex team effort.

Further, it was emphasized that record keeping should not be regarded as a strictly temporal calling. It is a spiritual calling as well, a fact attested to by the scriptures. Each clerk was assured that he can expect to receive inspiration as necessary to accomplish his calling of keeping the sacred records of the Church.

14. In the Melchizedek Priesthood MIA departmental session, a much-needed review of the organization and relationship of programs to meet the needs of single adults was carried out. The role of the elders quorum counselor and the Relief Society counselor in training and assisting ward young adult and special interest representatives was especially noted.

The desirability of meeting the needs of single adults “close to home” was underscored. This suggests an increased importance placed on activities at the ward level. It does not suggest that activity at the stake, region, or area level is unnecessary or undesirable, but that generally the needs of more persons are more effectively served on the level nearest the individual.

Of particular significance in the Melchizedek Priesthood MIA session was the presentation of a chart indicating accountability for single adults at all levels of the organization.

15. In the session for stake athletic directors, the number one concern in the Church athletic program was given top priority: sportsmanship.

Sportsmanship was defined as Christlike behavior in a player, a coach, or a spectator, and suggestions were presented and discussed as to how sportsmanship can be improved with the combined cooperation of priesthood leaders, athletic directors, coaches, players, officials, and spectators.

Also noteworthy in the athletic directors’ departmental session was the encouragement given to stake leaders to consider ways to expand the athletic program to meet the needs of all individuals and families in the wards. These leaders were encouraged to formulate plans for (a) involving the entire ward family in wholesome activities; (b) getting members of individual families to participate with other families; (c) providing meaningful activities for single people, the divorced, widows, and widowers; and (d) joining the active with the less than active to bring rich social, physical, and spiritual benefits to those involved.

16. Finally, in a closing session with all in attendance, the Regional Representative of the Twelve spoke concerning goals and commitments for the region.

Looking back, one cannot help but be impressed with the potential of the June regional meeting as a training device. The priesthood and auxiliary leaders in attendance are now busy training and instructing other local leaders in preparation for the Church year beginning in September.

These annual regional meetings thus become the great tool by which the instructions from the Brethren are placed into the hands of all the leaders of the Church wherever it is established—uniform and consistent instructions, received throughout all the world at the same time. And thus the link is completed from the individual member of the Church to its chief cornerstone, the Savior. With the added emphasis of the cultural arts presentations, these meetings become, in essence, hundreds of June Conferences and the other auxiliary general conferences as they were presented through the years, with all the unique elements of those conferences—instruction, entertainment, beauty, testimony, inspiration, and direction.

Standing and Special Committees

Figure 3.

[illustrations] Figure 1. A Correlated 8-year Plan of Gospel Study for the Melchizedek Priesthood Holders

New Testament (2 years)

Book of Mormon (2 years)

Old Testament and Pearl of Great Price (2 years)

Melchizedek Priesthood An In-Depth Study of the Doctrines of the Kingdom and Duties of the Priesthood

Sunday School The Historical Chronological Picture of the Gospel Story

[photo] Photography by Longin Lonczyna

Indian Placement: The Three Most Common Questions

The Indian Student Placement Program is twenty-two years old this month, having been made an official program of the Church in July 1954.

Over the years most Church members, especially in the western United States, have been aware of considerable activity in Indian placement; but as the 1976–77 school year rapidly approaches, an unusual number of questions are being asked about the program’s current status and about how members might become involved.

The following questions are the ones asked most often:

Q. Has the program lived up to its original expectations? or is it gradually being phased out?

A. Far from being phased out, the Indian Student Placement Program is alive and well, operating on a more solid foundation now than ever before.

The concept of Indian placement has been firmly rooted in Latter-day Saint tradition since the early days of the Church, when many pioneer families took in Indian children for upbringing and education. The actual Placement Program’s developmental stage began in 1947 when the first three students were placed in foster homes in central Utah. Since that time, more than 20,000 students and 10,000 foster families have participated.

The number of participating students has varied in the two decades of the program’s official existence; currently, however, more than 2,300 students from approximately sixty-three tribes and twenty-one states and provinces are enrolled. They are placed in foster homes in Alberta and British Columbia, Canada, and in Washington, California, Idaho, Arizona, and Utah.

Originally much of the preparation and orientation work on the reservations was conducted by Placement Program staff members and missionaries. But in 1971 local priesthood leaders began to assume responsibility for student applications and orientation, giving the program a more solid foundation in the priesthood programs of the Church.

The objective of the Indian Student Placement Program has always been to provide Lamanite children with educational, spiritual, social, and cultural opportunities that would contribute to their leadership development.

It was never anticipated that the fruits of the Placement Program would be harvested overnight; but after twenty years of development, some exciting things are beginning to happen. Strong and capable leaders are beginning to show up on tribal councils, in positions of leadership in reservation government, in branches, wards, and stakes, in positions in federal government—and this trend is expected to continue at an accelerating rate. Standards of living have been increased, and spirituality as well.

Small wonder that President Spencer W. Kimball has referred to the Indian Placement Program as “an inspiration from the Lord.”

Q. Some of the requirements for families who would like to receive a foster child seem unreasonable and difficult to meet. We’re not wealthy, and we have children of our own. Could we possibly qualify for an Indian student on placement?

A. Each placement of an Indian student into a foster home is based upon the professional judgment of the Placement Program’s staff members following a review of all the factors presented by the natural family, the foster family, and the student. Along with professional judgment, each staff member seeks inspiration in placing the right child with the right family.

Foster parents are selected on the basis of their good marital relationships, high moral standards, activity in the Church, age and sex of children, financial stability, and a desire to help a Lamanite child gain an education. Such things as hobbies and interests are also taken into account. For example, an Indian child who enjoys music is, whenever possible, given an opportunity to live with a family that can offer music instruction. It is hoped that once a child is placed he will continue with the same family as long as he is on the program.

In every case the prospective foster family must meet the standards of their local licensed agency; these standards vary from state to state.

There must be enough room for the foster child. The family must be financially able to take on another member and provide food, clothing, shelter, school fees, and incidental medical expenses for the foster child as they would for their own children. Although it’s not quite as simple as “one more cup of water in the soup,” financial requirements seldom disqualify the average family. Incidentally, the children who go on placement receive a physical examination each year and are in generally good health. The foster family is not responsible for major medical expenses that may arise.

In general, those who have a genuine desire to have an Indian student in their home, who are flexible and willing to accept another culture, who are living the gospel, and whose financial circumstances are reasonably sound should apply and let the agency be the judge of their qualifications.

Application forms may be obtained from bishops and either mailed directly to the Placement Program offices or submitted through the bishop. After an evaluation and interview, foster families who do qualify will be informed of the placement process.

Q. We’re a little afraid that if an Indian student comes into our home we’ll have trouble getting used to each other. Are there usually a lot of adjustments to be made?

A. This is a fear that surfaces in almost every family at one time or another; but in almost every case either the fears turn out to be unfounded or the few problems that do arise are resolved within a relatively short time.

One foster mother had this to say about her family’s experiences:

“After an hour’s drive and an endless wait, we were most anxious and uncertain about our meeting with our new foster daughter. Finally Laura, eight years old and newly baptized, was introduced to us. I don’t think she said anything. Few words were spoken by any of us.

“Soon we were on our way home, and after five minutes of riding, Laura was fast asleep. Five more minutes and her head started leaning and soon was resting on the shoulder of our young son Doug, age three. There were quiet giggles from our girls, and our little boy remained frozen and a pillow for Laura’s head the rest of the way home.

“The moment we arrived home the children rushed Laura in through our front door and out through the back door where they found our mother cat and her new kittens. It was there we saw what a beautiful smile Laura has. From that time on she was relaxed and felt comfortable around our children.”

After eight years, this sister says, “We don’t think of Laura as a foster daughter, but we love her as one of our own, even though we know we can never take the place of her natural parents and family.”

Another foster parent told how the neighborhood responded to “our small, brown-eyed boy Felix, who was frightened half to death” when they met him:

“The neighborhood accepted Felix the moment he arrived. He barely got his things inside the house before they had him playing football. They made him a part of them, and he’s a part of them to this day.”

Of course there are fears and minor adjustment problems—homesickness, etc.—but preparation before placement serves to keep these problems to a minimum.

A great deal of consideration and prayer goes into the selection of a foster family, but an equal amount of careful consideration goes into the selection and preparation of the foster child as well. These Lamanite students have earned the opportunity to participate in the program on the basis of their academic achievements, religious attitudes and activity, and degree of social adjustment. They are members of the Church in good standing; they are receiving at least average grades in school; they are largely free from emotional disturbances; they have a desire to succeed. Their parents have thought carefully about the Placement Program and are anxious for their children to take advantage of the opportunities presented. The Indian families, too, prepared themselves for this experience through prayer.

Foster parents take part in four orientation sessions prior to the time they receive their child. In these sessions they learn about cultural adjustments, program policies, and ways to coordinate their efforts with the natural parents. Later, they have the opportunity to participate in foster parent group meetings.

The program also provides professional casework supervision in behalf of every child placed in the home of foster parents. These staff members are an important resource. Staff members are also assigned to assist wards and branches in working with the natural parents of the students. They visit families on a regular basis to coordinate the efforts of the natural and foster parents, keeping the full circle of communication open and minimizing any problems that could arise.

The foster children are received into the home as regular members of the family, not as servants and not as privileged guests. It is important that they share in family responsibilities and learn to do many things in the home.

These fine students are encouraged to work, to study regularly, to take part in school, Church, family, and community activities.

Perhaps it is unnecessary to point out that the blessings resulting from the Indian Student Placement Program do not all accrue to the Indian; the foster family also benefits to an extent impossible to measure. One mother reported:

“When my husband suggested that we apply for a placement student, I was stunned. I hadn’t thought about it much, but I don’t think I even liked Indians very much. I’m not sure how I felt. But I resolved those feelings, and we did get our foster son; and I can hardly express how I feel now about our experiences. This young man took us outside ourselves. We have experienced love we never would have been able to experience otherwise. We have seen into his culture and sensed something of the great promise there. Our family will never be the same.”

Understandably, not all foster home situations have been without difficulties. Each family and every student must make some adjustments, but solving problems of this kind inevitably tends to broaden experiences and deepen the love of all involved. Some families have thought they were failures, but those who have been with the program for many years are quick to point out that there are no failures in the Placement Program. Even though a small percentage of the students terminate in midyear or don’t return after a school year, they never forget their experiences. They, too, are never the same.

[photo] Photography by Jed Clark

“A Choir in Every Ward”: New Guidebook Helps It Happen

Inspirational music contributes greatly to the spirituality of sacrament meetings and other Church meetings. For this reason, every ward and branch in the Church should have a choir.” (Letter from First Presidency to priesthood leaders, September 6, 1974.)

Every ward and branch in the Church is different when it comes to music. Some have a lot of musical talent to draw upon; others aren’t quite so fortunate. Meetinghouse facilities differ greatly, ranging from small rented halls to large, new, multi-ward chapels complete with choir seating. Many chapels have fine pipe or electronic organs; in other areas, members consider themselves fortunate to have a piano. Musical tastes vary from country to country and from culture to culture.

Nevertheless, members’ love for the gospel and for music remain constant throughout the world, and every ward and branch in the Church could improve the spiritual quality of its meetings—sacrament meetings in particular—by organizing a choir. In addition to performances for special events such as Christmas, Easter, and stake conferences, choirs should sing at least twice a month in sacrament meetings.

To help the organizations of the Church realize the goal of a choir in every ward and branch, and also to help those already working with choirs to improve choral music in their own areas, a new Guidebook for Choral Music has been produced for general distribution.

The new guidebook discusses the different types of choirs and their functions, gives suggestions for organizing and leading choirs successfully in various circumstances, and offers general guidelines for obtaining suitable choral music. It also presents in detail many valuable ideas for effective rehearsal procedures and suggestions for improving choral technique. Included in the publication is a list of choral reference sources and a glossary of terms.

The new Guidebook for Choral Music (Stock No. PBMU0199) is now available through the General Church Distribution Center, 1999 West 1700 South, P.O. Box 11627, Salt Lake City, Utah 84111, USA, for 40¢ each.

Also available are the following Church music publications: the Handbook for Church Music (PBMU0031), 40¢; Guidebook for Conductors (PBMU001A), 40¢; Guidebook for Organists (PBMU0009), 40¢; Guidebook for Youth Music (PBMU0042), 40¢; and Guidebook for Children’s Music (PBMU0020), 40¢.