Endowments For The Dead In The 19Th Century-How Were They Done?

[Duncan]

I am intrigued by this story of Pres. Woodruff doing the work of the Signers of the Declaration of Independance. I know that he had visions or dreams or something for these fellows and he and another brother did the work, it seemed they were baptized for them and I think did the endowment work for them. I know though that all or most of these guys already had been baptized for the dead previous to appearing to Pres. Woodruff but their endowment work hadn't been done, which made sense as the St. George Temple was the first Temple where endowments for the dead were first done. My question is how were endowments for the dead done in the 19th century? Could two men have done it? I can see how they could do baptisms for the dead but endowments take longer! I read the Brian Stuy article but I disagree with his conclusions. I am not asking why was their baptismal work done twice. Any clues?

Edited July 2, 2014 by Duncan

[Bob Crockett]

They weren't done in a systematic fashion.  According to the Reed Smoot hearings, some of the testifying apostles had very recollection of the endowment as it had been decades since they had been to the Endowment House or the temple for endowments.  

 

There is an entire BYU Studies volume on the history of geneological work which discusses this.  It has been a long time since I read it but I don' t think there was systematic work for the dead in the temples, endowment wise, until a few decades into the 20th century.

Edited July 2, 2014 by Bob Crockett

[Duncan]

They weren't done in a systematic fashion.  According to the Reed Smoot hearings, some of the testifying apostles had very recollection of the endowment as it had been decades since they had been to the Endowment House or the temple for endowments.  

 

There is an entire BYU Studies volume on the history of geneological work which discusses this.  It has been a long time since I read it but I don' t think there was systematic work for the dead in the temples, endowment wise, until a few decades into the 20th century.

 

 

do you have a link to the BYU studies vol. or something? I would be interested in reading it-Thank you!

[cinepro]

This might be it:

 

https://byustudies.byu.edu/showtitle.aspx?title=6944

[Avatar4321]

Im not sure how two men could have done the baptisms for the dead. There needs to be atleast a third person as the recorder/witness.

[JLHPROF]

One other item I read on the subject was that prior to the 20th century they were strict believers in performing the endowment in order from beginning to end for the dead.  It wasn't till the 20th century that some apostles argued to allow the latter half of the endowment to be done for the dead even prior to the initiatory being done (and even prior to the baptism I think sometimes).

But it was considered in the 19th century that it had to be done basically exactly as for the living (with the obvious differences).

Which meant it would have taken two men much longer to complete.

 

As far as how orderly names received these ordinances I am sure they were much less organized, that some names received them twice, that some received incomplete, that some things got missed.  But hey, that's why we have the Millennium.

[Calm]

I am intrigued by this story of Pres. Woodruff doing the work of the Signers of the Declaration of Independance. I know that he had visions or dreams or something for these fellows and he and another brother did the work, it seemed they were baptized for them and I think did the endowment work for them. I know though that all or most of these guys already had been baptized for the dead previous to appearing to Pres. Woodruff but their endowment work hadn't been done, which made sense as the St. George Temple was the first Temple where endowments for the dead were first done. My question is how were endowments for the dead done in the 19th century? Could two men have done it? I can see how they could do baptisms for the dead but endowments take longer! I read the Brian Stuy article but I disagree with his conclusions. I am not asking why was their baptismal work done twice. Any clues?

They were baptized for them, the endowment work was spread out among more people.

[mfbukowski]

They were baptized for them, the endowment work was spread out among more people.

I'm sure you are right- I mean who played Eve?

 

That's an excellent point, I think we tend to see our present ways of doing things as the only way, even while inquiring about how things were done in the past.

 

The endowment and how it is done has obviously changed many times, even recently,  the important part are the covenants and blessings attached to these wonderful ordinances.

 

If the prophet authorized it, which he obviously did, the two men could have read all the parts in a couple of hours and pronounced the work complete.  Again, as has been mentioned, that is what the atonement and the Millennium are for, to perfect and remove all the "mistakes" we make in eternal matters both intentionally and unintentionally.

[livy111us]

While this doesn't directly answer you question, journals from the early saints shed some light onto it.

 

Joseph's Journal for 4 May 1842:

“In council in the Presidents & General offices with Judge Adams. Hyram Smith Newell K. Whitney. William Marks, Wm Law. Goeroge Miller. Brigham Young. Heber C. Kimball & Willard Richards. [blank] & giving certain instructions concerning the priesthood [blank] &c on the Aaronic Priesthood to the first [blank] continuing through the day.”



John C. Bennett, 1842:

“When the oath has been administered, the candidate is clothed with the robe of the order, and the precious ointment, or consecrated oil, poured upon hi head, till it runs down upon his beard and the skirts of his garment.” (John C. Bennett, The History of the Saints; or, an Expose of Joseph Smith and Mormonism 1842, p277, see also 217-35, 272-78)


Heber C. Kimball June, 1842 Journal

“I was aniciated into the ancient order was washed and annointed and Sealled and ordained a Preast, and so forth in company with nine others.”



Heber C. Kimball to Parley P Pratt, letter 17 June 1842:

“Brother Joseph feels as well as I ever see him. One reason is he has got a small company that he feels safe in thare hands. And that is not all he can open his bosom to and feel him Self safe I wish you was here so as to feel and hear fore your Self. We have received some pressious things through the Prophet on the presthood that could caus your Soul to rejoice I cannot give them to you on paper fore they are not to be riten. So you must come and get them fore your self. We have organized a Lodge here of Masons since we obtained a Charter. That was in March since that thare has near two hundred been made masons Br. Joseph and Sidny was the first that was received in to the Lodg. All of the twelve have become members except Orson P. he hangs back. He will wake up soon, thare is a similarity of preas hood in masonary. Bro Joseph ses masonary was taken from preasthood but has become degenerated. But menny things are perfect. ”


Wilford Woodruff Journal Nov 11, 1843:

“During the evening I walked over to Br Taylors & spent some time in conversing about the principle of the Celestial world or some of them. Br Hiram Smith was in with us & presented som ideas of much interest to me concerning Baptism for the dead, the resurrection redemption & exhaltation in the New & everlasting covenant that reacheth into the eternal world. He sealed the marrige covenant between me & my wife Phebe W. Carter for time and eternity & gave us the principle of it which was intersting to us.”


Wilford Woodruff Journal Dec 2, 1843

“P P Pratt Orson Hyde W Woodruff G A Smith & O Spencer all of us received our Anointing preperitory for further Blessings from 1 ockl to 6 PM.”


William Clayton Journal February 3, 1844

“P.M. Was permitted to the ordinance of washing and anointing, and was received into the Quorum of Priesthood. This is one of the greatest favors ever conferred on me and for which I feel grateful. May the God of Joseph preserve me and mine house to walk in the paths of righteousness all the days of my life and oh that I may never sin against him or displease him.”


Joseph Smith's Journal, 1 May 1842

“I preached in the grove on the keys of the Kingdom, Charity &c The keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed—The rich can only get them in the Temple...The Elders must known them all to be endowed with power, to finish their work and prevent imposition”


Joseph Smith's Journal, May 26th 1843:
“...in council in upper room receiving instructions on the priesthood, the new and everlasting covenant of celestial marriage, &c, &c.”


William Clayton's Journal, October 19, 1843:

“He (Joseph Smith) soon came up and we started out. After we had got on the road he began to tell me that Emma was turned quite friendly and kind. She had been anointed and he also had been anointed King.”
 

 

Of this group, all who were not dead or who had not apostatized functioned as workers and administrators when endowments were first given in the Nauvoo Temple:

William Clayton Journal, 10 December 1845 –

Brigham Young [superintendent, washer, oil consecrator]

Willard Richards [washed]

George Miller [oil consecrator]

Heber C. Kimball [washer, oil consecrator, Elohim]

Newel K. Whitney [serpent]

11 December 1845

Miller [anointer]

Young [anointer, give first charge/covenant; prayer circle]

Kimball [give second and third charges/covenants; receive through veil; Elohim; give all signs and tokens]

12 December 1845

Young [anointer; Elohim; gave all charges/covenants; receive through veil]

Kimball [anointer; assistant in drama]

14 December 1845

Whitney [administer sacrament]

Young, Kimball, Whitney, Miller – all present