Ryan Reeder
History 390R
Derr and Esplin
April 12, 2001
1. Why was the revelation on priesthood received in 1978? In a big picture outlook, what changed causing this revelation to be received at this particular time-not before or after? Two reasons that I can see are the growing internationalization of the Church and the political climate involving the civil rights movement. As black members worked on the temple in Brazil, which was also dedicated in 1978, they were given a trial of faith which resulted in blessings and promises, as is the principle in these matters. In addition, the demand of already established congregations in Africa, combined with their humility and patience, merited that if the Church was going to be able to move forward in any significant manner beyond this time, this revelation could not have been received any later than when it was given. In addition, it may have been necessary for the political climate to have died down somewhat so that the Church would not be perceived as bowing to external pressures. By 1978, pressure had diminished greatly from the earlier climate of the 1960s. Regarding polygamy, pressure could only be seen as increasing, indeed, Wilford Woodruff saw it as such. The 1890 revelation, however, has been interpreted as the Church's capitulating to external forces. It was important that the Church not be perceived similarly regarding the race issue.
2. Why has there been a recent decline in numbers of convert baptisms in the Church? Following phenomenal growth during the administrations of Presidents Kimball and Benson, where Church members were urged to lengthen their stride and use The Book of Mormon in missionary work, convert baptisms during the past decade from official reports seem to have tapered off. In the most recent conference, convert baptisms were at 273,973 with 60,784 missionaries. Ten years ago, reports from 1990 indicated 330,877 convert baptisms with 43,651 missionaries. Did the emphasis on missionary work lead to many who joined the Church without being prepared or unethical practices such as the so-called baseball baptisms? Is there a greater focus among missionaries today with President Hinckley's greater emphasis on retention and reactivation? How successful has this been? More missionaries seem to be serving, which may be one indicator of faithfulness among new converts. Will this emphasis result in greater conversion rates in the long run?
3. To what extent are programs and practices in the Church considered to be of divine origin? What role does permanence play in this judgment? Earlier the class pointed out several perceived failed projects of Brigham Young, that may have actually accomplished greater good in the long run in other areas. Today we have seen many practices in the Church that have only lasted for a few years, such as Sunday School singing practice and the family-to-family Book of Mormon program. Other practices, like the ward budgeting program and the three-hour block of meetings seem to have occupied a permanent place in Church organization and structure. Are programs that only last for a few years any less inspired than those that find a permanent niche? Does divine inspiration govern every new program or practice, or are some the result of good men trying to be "anxiously engaged in a good cause," and sometimes learning through trial and error? How much does the Lord's directing his Church resemble his directing our own lives?
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