We’re continuing our discussion of the Mormon settlement in Zodiac, Texas. Historian Melvin Johnson describes reading the registers from RLDS Archives that document the many temple ordinances that were completed. He also told me that there was more than one Endowment House in Utah!
GT : Oh, 1874, so, essentially, what we’re saying here is between 1846 and 1874, at least in the LDS church, there was no temple to do this. But they would do some of these ordinances outside the temple, on a case by case basis, essentially.
Mel: Correct, and then, of course, the Endowment House was built to be a bridge between that and when the temples came online. Orson Hyde was very jealous of that, so he had an endowment house built down in Sanpete County.
GT: Oh, wow. I didn’t know that.
Mel: Yeah, there were a number of them. And maybe the Endowment House was built earlier than what I think and I need to look at that…
He also discusses a recent forgery on the Zodiac Temple.
Mel: There is a forgery called Zodiac Temple records, Rituals and Rites by John Hawley. It’s 32 pages written of these supposed rites and rituals in the Zodiac Temple. One: John Hawley was not the clerk of the temple. His brother-in-law, John Young was. And secondly, Zodiac was like Kirtland and Nauvoo and early Utah, in that all of the ritual and rites ceremony was oral. It was not written down until 1874 for the opening of the St. George temple.
Does it have ties to Mark Hofmann? Check out our conversation….
The LDS Church recently made changes to their temple endowment ceremony. Rumor has it that the Cutlerite endowment has changed very little since the death of Joseph Smith. We’ll continue our discussion about Cutlerite temple practices with Steve Shields. It appears they believe women hold priesthood in their temple ordinances!
Steve: So, that building is, in all intents and purposes, it’s a temple and it would resemble the Kirtland Temple model except Kirtland had no font. But, the upstairs room for the priesthood on the second floor, they weren’t necessarily doing rituals there, but they did some washings and anointings upstairs on the third floor in the attic level. And so, on the second floor of the Cutlerite buildings in Minnesota and Independence, that’s dedicated as a holy place. They call it the upper room work. They don’t use the term endowment. They do know what that means because we’ve talked about it with them. But, I do know. They’ve told me this, that women are ordained as high priestesses in the celestial church, not in the outer church, not in the public church. They have no priesthood in the public church.
GT: Oh, so women have a temple priesthood, but not an Ecclesiastical priesthood.
Steve: Exactly. Yeah, that’s right. That’s the extent of my knowledge about that. A few years ago when…
Steve: Yeah. Well, I’m in the Quinn camp on that issue.
We’ll also discuss a break off from the RLDS Church called the House of Aaron.
Steve: The House of Aaron is based at Eskdale, Utah. And they used to be called the Aaronic Order or the Order of Aaron. Morris Glendening was the founder, promoter of that. In the recent 10 or 12 years, they’ve been having lots of conversation with Fred Larsen and the Remnant Church of Jesus Christ of Latter Day Saints. John Conrad, who is the leader of the House of Aaron, his father was Bob Conrad, who was the chief high priest successor to Morris Glendening as chief high priest. John has gone out to Independence many times with folks their church. They’ve shifted a lot since Glendening’s times in the ’40’s. They always said they were not Mormons and yet all of their members had been Mormons.
Have you heard of the House of Aaron before? Check out our conversation….
Dr. Nancy Ross and Sara Hanks, co-authors of “Where We Must Stand” discuss their experiences blogging at Feminist Mormon Housewives, and putting together a book on the first 10 years of the blog. They discusses some of the feminist successes & setbacks between 2012-2014. What were some of the successes in pushing for change within the LDS Church?
Nancy:But at that time the community was all about activism, or so much of the community conversation turned to activism. Really. In the middle of 2012, and this is covered in the book, there’s a little activist action to try and better understand different temples’ policies with regard to women and young women doing baptisms for the dead while menstruating. And so, there are a bunch of phone calls made and they try to get information about what different temples policies are with the idea that, you might show up at a temple and they might have a different policy and that might make people feel excluded or embarrassed.
Sara: Embarrassed. Yeah.
Nancy: And so that happens in the middle of 2012. By the end of 2012, we’ve got the first “Wear pants to church day,” and then that’s followed by, “Let Women Pray,” and the advent of “Let Women Pray was it’s own activist event to try and ask church leaders to let a woman pray in general conference which happened with Jean Stephens, which is super exciting.
Nancy:And then we’ve got the arrival of Ordain Women in the Spring of 2013. And so leading up to Kate Kelly’s excommunication, like from the middle of 2012 to the middle of 2014, there was just so much momentum in the community for like, Hey, we can change things. With the temple baptisms issue after all of this information gathering, someone was able to kind of make a connection further up the chain in the church and then the church issued a clarification to say no, we need all the temples to allow women young women to participate in baptisms regardless of whether or not they’re menstruating. And that was, that felt huge.
Concerning Kate Kelly’s excommunicationin 2014,
Sara: One part of the feeling was just so much shock, because not only had we felt really hopeful for the possibilities of change, but we also kind of were under the impression as a community at large that with the advent of the Internet and so much attention being paid to the church and so much possibility for exposing problems or injustices that the church wouldn’t take the sort of actions that they had taken when it came to Sonia Johnson in the 70’s or the September Six in the early 90’s or the, the professors at BYU who were censured. We thought, “They wouldn’t because it would be too much of a risk. There would be too much backlash.”
Nancy: And it was also right in the middle of that Mormon moment. And the church had done the “I’m a Mormon” campaign. They had spent so much time, effort, energy and resources trying to make the church look good in the eyes of the public.
Check out our conversation…
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