I wrote this years ago, so I can’t remember all the sources, but this time of year always brings it fresh to my mind.

The Babylonian celebration commences again today (on black friday), as Malls around the world fill up with folks spending money on credit, given them by banks supported by the central banking system…Then put them under trees and marvel at the pile of idols they have accumulated.  Only to tear them open with savage ferocity.    Ah Santa, you do have us smitten don’t you.

• Santa, the anagramatical representation..
• Satan-the chief evil spirit; the great adversary of humanity; the devil
• Sanat-the Hidden word in occult for Satan, GOD, messiah. (also Idol, Art)
• Santa-hmmm…..The spelling isn’t important in occult. Anagram, it has the same meaning, and the same revered letters..

“Lucifer’s True Identity as Satan is Revealed as the Anagram, a Transposition of Letters, To Obscure It. ‘Blinds’, as esoterics call them, include scrambling the letters of a name to hide the true meaning of a word from the uninitiated.”
(Gail Riplinger, New Age Versions, p. 52)

“Gods of the New Age include Sanatan and Sanatsiyata, . . . New Agers say each name is ‘concealed anagrammatically’ ‘and are aliases,’ and are ‘an anagram used for Occult purposes. Santa, the great usurper of Christ’s attention at Christmas, an anagram? “Ole Nick” is listed among the fallen angels or devils in the Dictionary of Fallen Angels. Scholars concur that Christ was born in the fall on the 4th day of the feast of tabernacles. December 25 is actually “the feast in honor of the birth of the son of the Babylonian queen of heaven, later called Saturnaha by the heathen Romans.” (will be dicussed later)
(Gail Riplinger, New Age Versions, p. 52)

• Santa is the name Catholics give to Female saints. hence, Santa Maria
• Santa can be everywhere at any time, delivering presents, Omnipresent
• Santa knows all the sins and misdeeds of boys and girls, Omniscient
• Santa defies natures laws, goes down chimney, flies, etc… Omnipotent
• Santa encourages parents to lie to kids for their enjoyment
• Santa wants all kids to be good for him to bring presents
• Santa wants all children to sit on his knees
• Santa is the bringer of all good gifts
• Santa wears red, Our Blood on his Garments when he comes to give..
• Santa’s hour of arrival is unknown to children
• Santa sits on His throne, invites our Children on His knee, and yells HOHOHO

Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.
3 For the customs of the people are vain; for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.
4 They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not. (Jeremiah 10:2)
Children everywhere look forward to the return of Santa Annually, how cunning. A history lesson…The scripture above refers to a Pagan Holiday, Babylonian, celebrated annually on Dec. 25 as the birth of the Nimrod, long before the birth of Christ. He is that great dictator who created the tower of Babel and established the competitive enterprise system of buying and selling to attain wealth. He married His Mother, and was a great leader, establishing such places as Ninevah. Nimrod, from Egypt, was the grandson of Ham. Upon his Death his mother claimed that an evergreen tree grew overnight, which showed that Nimrod would live forever in their lives. She claimed that he would return to give good gifts to all of babylon and place gifts on the trees they erected in his honor. Through her scheming she became the diven Queen, and He the Divine Son. Images of the Madonna and child were seen throughout Babylon long before the birth of Christ. These Pagan beliefs eventually filtered into the Christian world. Saint Nicklaus, a Saint who gave good gifts and served men, became the hero, as someone to look toward for an example of a Christ like life. The fictional character Santa Claus (Male with the female name of a saint) replaced Him. Now santa with her opulent belly white beard and long hair, our sins on her robe, Sits on her throne in malls, judging the children, and bringing them good gifts. The pagan tree in the honor of Nimrod erected in all homes.
There is no doubt that Jesus wasn’t borne in the dead of Winter on the 25th of December. There is no doubt who is worshiped with frenzied buying and selling in the marketplace, and the giving of gifts to show our love.
Are we doing it unto the Lord? As we sit in front of our Christmas tree idol, opening the things of this world in joy, let us be reminded of someone else who built an Idol unto the Lord as a day of Worship…
2 And Aaron said unto them, Break off the agolden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3 And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.
4 And he received them at their hand, and fashioned it with a graving tool, after he had made it a amolten calf: and they said, bThese be thycgods, O Israel, which brought thee up out of the land of Egypt.
5 And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the LORD.

If we love Christ we will keep His commandments. The Gift we will give is our whole selves, and all of our mind and will, on the Alter made in worship and prayer. We are God’s people ISRAEL! Yes, we’re IN BABYLON, as Bible and Modern prophecy foretold, and we don’t know it! Come OUT of her, my people, that ye be not partakers of her SINS, and that ye receive not of HER PLAGUES” — now soon to fall — is the warning of Rev. 18:4. Touch not their Unclean things. Come ye out, be ye separate.

Perhaps this season we can worship God and His son Jesus Christ with all the gusto we generally give to this Christmas celebration. Perhaps we can seek Him, and eagerly await His coming, not shooting past the mark. The Savior lives, of this I bear testimony. Let us worship at His feet, as the Mediator to God.

This is Part I of a multi-part series, being an invited and inferior guest.  There will be at least two parts to this series, and possibly more, though that is up in the air at this point.

I have been pondering a few things over the past couple of days related to several Book of Mormon characters, prominent characters in some of the stories contained therein.  I’ve been wondering what it would be like if we could transplant them into our modern day world and church.  Take them, and all their experiences, and thrust them into today and see the reaction.  Not so much their reaction as ours.  Would they be the wellspring of faith they were then, or would we cast them aside because of our traditions and cultural assumptions?  It’s a question I feel is worth discussion.

Alma the Younger

The first character that’s been occupying my thoughts is Alma the Younger and, more specifically, his experiences in and around his father establishing a new church after being the only priest in King Noah’s court who both heard and felt the message of Abinadi.  This blog’s original six-part series on Abinadi has helped immensely in my thoughts and is worth reading.  From part I of that series I borrow the following statement, which is basically where I pick up at:

“Zeniff calls and consecrates, with proper priesthood, twelve high priests and serves as the president of that high priesthood, as evidenced by Noah removing all of his father’s high priests (Mos. 11:5).”

That is the opening salvo of this entry.  Alma the Younger and his father present an intriguing idea.  Alma the Younger’s father was a member of King Noah’s court, though possibly the youngest member of that court.  He was described as being a “young man” (Mosiah 17:2) and was personally selected to serve as a priest over the church in their day, Alma himself apparently “lifted up in the pride of [his] heart”, “idolatrous”, and more than willing to be supported in his “laziness” and “whoredoms” (Mosiah 11:5-6).  As this story plays out, it truly becomes a “like father, like son” event, the father and son playing quite similar roles and experiencing quite similar conversions over the span of a few dozen years.  Abinadi comes and preaches the words the Lord tells him (Mosiah 11), and then disappears for a space of two full years.  After this two year window, he returns.  There’s little doubt that Alma, the father, knew of Abinadi and what he was preaching.  Being a member of the twelve priests set to watch over the church, he was likely privy to many discussions on what to do with and to this man, prior to his disappearance, who was claiming to speak on an errand from the Lord.  Actions like Abinadi’s, which directly undermined the both church’s and the priests authority, simply couldn’t be tolerated and Alma would have been part of those who would be judge, jury and executioner of this “false prophet” among their mainstream church.

Two years later, and under a cloak of disguise, Abinadi returns on command from the Lord to preach to the same people, with the same leaders in place, the same message – that of repentance.  It appears (Mosiah 12:9) that the people do not recognize or remember Abinadi, calling him merely “a man.”  This time, however, he’s not delivered and is taken before King Noah’s court and his priests.  At that point, both the people and priests pander to King Noah, as they hold a “council” (Mosiah 12:17) to determine Abinadi’s fate.

Rather than belabor that part of the story and what happened, Abinadi is brought before the council, questioned, cross-examined and ridiculed.  King Noah decides it’s time to slay him, but all of the priests and King Noah are witnesses to a divine intervention where they cannot seize hold of Abinadi and he is protected by God (Mosiah 13:1-3).  Alma would obviously have been a witness to this event and one begins to wonder where his thoughts are at, especially if he remembers anything from the previous encounter with Abinadai.  Alma was no doubt prepared for this event during the previous two years while Abinadi was away.  During that lag in time, he seems to have changed from an “idolatrous” man, to one who “knew concerning the iniquity which Abinadi had testified of” (Mosiah 17:2).  Perhaps during that two year window Alma had tried to speak up about some of the things going on, though with likely much difficulty because he was but a “young man” amongst older priests.  Perhaps he had spoken on other occasions to King Noah and the priests about the things they were doing – if only because he, as a priest of the church, was thrown out upon having said those words.  Alma’s moments of preparation brought him to where he was, and provided him with a jumping off point…

…

Now we fast forward a few years.  Alma’s remnant group broke off from the main church body taking, baptizing and re-baptizing all those who wanted to come (204 souls in total – a very small minority no doubt, see Mosiah 18:16), was forced to hide in the wilderness and move from place to place due to the persecutions at the hands of the remaining priests of King Noah and King Noah himself.  The group grows, is described as a “movement” which King Noah both discovered and knew all about (Mosiah 18:32) and reaches a total of 450 members.  In the space of a few short days/months, the church more than doubles in size, though still, no doubt, miniscule in comparison to the larger, “mainstream” church.  For sake of length, there is a lot that happens between this point and Mosiah 23, where the story of Alma picks up again.

Then, once the story resumes, in a strange twist of fate, Alma and his followers get persecuted by a man named Amulon, who was the leader of King Noah’s priests who had fled into the wilderness, seduced the Lamanites and now found themselves, once again, in power over Alma’s remnant group (Mosiah 24:8).  Interestingly enough, it appears that Amulon was the priest who either replaced Alma when his spot was vacated, or another spot shortly thereafter.  Mosiah 24:8-9 reads:

8 And now it came to pass that ^aAmulon began to exercise ^bauthority over Alma and his brethren, and began to persecute him, and cause that his children should persecute their children.

9 For Amulon knew Alma, that he had been ^aone of the king’s priests, and that it was he that believed the words of Abinadi and was driven out before the king, and therefore he was wroth with him; for he was subject to king Laman, yet he exercised authority over them, and put ^btasks upon them, and put ^ctask-masters over them.

Verse 9, by itself is especially enlightening in this context.  Amulon knew Alma, knew that Alma was that priest who “believed the words of Abinadi” and the priest who was driven out from “before the king”, though it’s important to point out that there’s no reference to them knowing each other as priests.  Verse 8 seems to indicate the likely seeds of the eventual tension between Alma and his son, Alma the Younger.  It seems that Alma the Younger was singled out and persecuted by Amulon’s children, singled out for being Alma’s son, the son of that priest who ruined the perfect, flourishing society of King Noah.  It was Alma who brought the great problems onto the people – not knowing who else to blame and already having killed Abinadi – and so it begins with Alma the Younger.  It is at this point or sometime near this point that I believe that Alma the Younger begins to instructed and taught about what his father did, though with a decidedly negative twist.  It is at this point no doubt that Alma the Younger begins to hear of the “true, mainstream church” from a different perspective, one which was likely apologetic to both King Noah, his priests and their deeds.  The seeds of doubt are planted in a young Alma’s mind, seeds which sprout in apparently fertile ground.

It is also at this point that the people of Alma are forbidden from any sort of prayer, except those which cannot be seen (from the heart) – Amulon exercising his authority over them.  It is also likely that this is the point when Alma the Younger is being persecuted, a point when he is most vulnerable (being young and forbidden from praying).  Alma the Younger also grew up in a period of unbelief generally, not just because of the prayer issue though that certainly played a dominant role in the time period.  There were some, likely contemporaries of Alma the Younger, who were present for King Benjamin’s discourse, but too young, at the time, to understand and now old enough to choose not follow the traditions of their fathers.  (Mosiah 26:1-4).  These unbelievers were gifted with some of the same gifts Alma the Younger possessed, namely flattery and the ability to flatter (Mosiah 26:6).  These unbelievers did “deceive many” because of their flattering words.

The link we see here, is that later these are the very same descriptions used to describe Alma the Younger as he sought to destroy the church.  Alma, the father, apparently “did not know concerning [these unbelievers]” (Mosiah 26:9), but nevertheless petitioned both King Mosiah and the Lord to find out what to do with them, not wanting to “do wrong in the sight of God” (Mosiah 26:13).  He receives a miraculous answer which includes his calling and election, as well as a revelation to do nothing to the unbelievers other than “blot” out the names of these unbelievers from the records of the church (Mosiah 26:15-32), a purging of the records of the church if you will.

We don’t read it here in chapter 26, but what I find even more enlightening and thought provoking about this purging of the records of the church is that it almost certainly included the purging of the records of four of the sons of Mosiah, as well as at least one of the sons of Alma, Alma the Younger.  Alma most certainly didn’t want to do wrong “in the sight of the Lord” with respect to his immediate family any more than he did the general populous, though he was undoubtedly more afflicted by what he’d eventually do to his son.  Mosiah 27:8 describes the sons of Mosiah and Alma the Younger as being “numbered among the unbelievers”, numbered among the “idolatrous” and among those who deceived members of the church using “flattery”, numbered among the “unbelievers” because their names had been removed from the Church’s records and rolls.  In this same revelation, Alma learns of his calling and election and assurance of eternal life.  The dichotomy is striking.  On the one hand, Alma the elder is assured of eternal life, while on the other he’s expressly told to excommunicate and blot out the names of the unbelievers, his son being one of them.  This blotting out has definite application to the possibility of eternal life for those unbelievers.  Having their names “blotted” out was no doubt painful for Alma, he having risked his life, occupation and all means for providing his family to establish the very church his son was now not only kicked out of, but also seeking to destroy.

Returning, if only briefly, to the description of Alma the Younger, we do know is that he was an “idolatrous” man (Mosiah 27:8), a definition that very easily could be interpreted as a man very taken by materialism (both Hugh Nibley’s and Avraham Gileadi’s interpretations of Idolatry fits here), as he was an “unbeliever”, this seems the most likely application of the word.  Hugh Nibley’s definition of idolatry was not that “things” were gods in the sense they were literally worshiped, but rather in the sense that their manufacture, promotion and sale provided the people with a living an d a means of sustenance.

As Avraham Gileadi put it:

“Economic factors determined social behavior – the law of supply. Manufacturing the works of men’s hands yielded income but constituted idolatry, because what so many people worked at, oriented their lives to, was ultimately unproductive. … It enslaved to a false idea not merely those directly involved with it but also those who produced foodstuffs and raw materials. The latter labored to provide for all the rest. … In short, the works of men’s hands on which people set their hearts, on which they spend Natural and human resources, are by definition “idols” (Isa. 2:8, Jer. 10:1-5). As the prophets describe them, these are idols that people invent, design, sketch, carve, forge, molten, cast, weld, plate, fit, hammer, rivet, and mass produce.  Manufactured, promoted, and sold for gold and silver (Isa. 44:9; 46:6), the idols are the fruits of technology of well-nigh magical dimensions (Isa. 47:10, 12). They follow trends and engage the whole of society (Isa. 44:11,47:13). Depending on the kinds of idols, people both carry them about and set them in place in their homes (Isa. 45:20; 46:7).  The entire production of idols, however, is erroneous and vain (Jer. 51:17-18).  It causes people to become like the idols themselves, sightless and mindless of things spiritual, unaware and insensible to impending disaster (Isa. 42:17-20; 44:9, 45:16).  It constitutes a “wine” that Makes people drunk and made the wine of Babylon (Jer. 51:7 and Rev. 18:3).” (Last Days Types and Shadows).

King Noah, during his reign, established a very materialistic society and church…preferring the works of their hands (temples, buildings, etc) over the works of the spirit (probably because they couldn’t feel or recognize the spirit).  Soon after taking his position at the head of the church, he instituted a flat tax of one-fifth of everything (a likely combination of tithing to the church and taxes to the government (10% for each)).  The reason for instituting this “flat tax” was to create a superficial feeling of growth amongst the people, to create a superficial feeling of righteousness.  The taxes and tithing funded the growth and expansion from both a spiritual (renovation of the temple) and secular (palaces, buildings, etc).

He then, with the help of the yes-men priests he selected, including Alma, set about to complete a work of construction and building which may have been unrivaled in Nephite history up to that point.  Mosiah 11:6-15 discusses the work that was completed, namely elegant and spacious buildings, ornamentations of all kinds, a spacious palace, a renovation of the temple, new seats for the high priests, a new pulpit, new towers to look out for danger, as well as vineyards and winepresses.  In short, a mass stimulus plan was passed, thanks to the new flat tithing tax, which funded the building of a society. Truly they were a “prosperous” people – an immense period of building, progress and growth – and they took their prosperity to be a direct indication of their righteousness (Mosiah 12:15).  This prosperity, no doubt, created a feeling of “all is well in Zion” and a feeling, no doubt, that people like Amulon and the other “idolatrous” unbelievers were trying to recreate the best they could.  Amulon then passed that belief down to his children and followers.

Under these circumstances it’s very likely, almost certain, that Alma the Younger knew of the “prosperity”, the growth, the construction, the work, the lifestyle that was happened in and around King Noah’s people even though he was likely born in the wilderness, and it’s likely he too yearned for that lifestyle after finding the sons of Mosiah.

Thus, amidst a convergence of events, Alma the Younger seeks to destroy the church his father was inspired to establish, a church which he was excommunicated and blotted out from.  He may have viewed his father’s church as “apostate”, given that it was a remnant of the mainstream church and likely persecuted the members of the church based on this information and he may have even meant well, and he may have been upset given the ease with which the other people lived (riches, etc).  We read he, along with the sons of Mosiah, caused much “dissension” (Mosiah 27:9) as they went about secretly teaching the members of the church what they believed, and it isn’t too much of a stretch to suggest that the dissension may well have come from one comparing the two churches and explaining why the one was wrong and the other right.  If Alma the Younger believed they were all wrong, I see no reason for him going about secretly to members houses.  There is a plethora of examples of people who believe nothing and who are more than willing to stand up on their soap box and claim that there’s no Messiah, no God, no church to which one must go.

And these “flatterers” likely would have had a compelling case…especially if there were statements and writings at the time (and there probably were) saying that the authority remained with King Noah and/or the priests after Zeniff passed it on to King Noah and after King Noah died, and to reject that authority was to reject the word of God.  I can see the persuasiveness in that argument, we see it today, and it’s certainly a type and shadow of today.  Alma the Younger was probably very much attracted to the tradition and history of the “mainstream” church of his day, yearning for the materialism, success and ease and freedom from the persecution he felt as a child.  He, in that respect, was a mirror image of his father sitting among the priests of King Noah.

The only reason he was converted was due to a vision, a miraculous divine intervention, an intervention that mirrors his father’s “about face” as he sat watching and listening to Abinadi.  Both of them were spending their lives as idolatrous, lazy and participating in all sorts of wickedness, only to change due to a miraculous intervention in their lives, witnesses to intense and divine pivot points.  It was probably quite the experience for Alma the Younger, just as it was for his father.  His whole world and belief system tipped upside down.  The angel of the Lord told him that the church he was trying to destroy was His church (perhaps because Alma the Younger very much thought that it was an apostate form of the “true” church, thus worthy of destruction) (Mosiah 27:13).

Then, after Alma the Younger was dumbfounded, on question comes to mind, that of why would his father bring his son before the body of the remnant church in an effort to show them the power of God?  Perhaps, just perhaps, it was to show the remnant (who may have been wavering because of the persecution they were receiving) that their prayers were answered and that they were on the track God wanted them to be on, they weren’t just some “apostate” branch which had wrongfully broken off from the mainstream church.  Mosiah 27:33 speaks of how, after the vision and after their change of hearts, Alma the Younger and the sons of Mosiah went about preaching to the unbelievers – the very people they spent their time with prior to their conversion – and how their preaching and miraculous conversion “confirm[ed] their [the remnants] faith” and brought “much consolation” to the new church.  It appears that this fledgling church was experiencing a significant identity crisis.

The verses immediately before and after verse 33 read as follows:

32 And now it came to pass that Alma began from this time forward to teach the people, and those who were with Alma at the time the angel appeared unto them, traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers, being smitten by many of them.

33 But notwithstanding all this, they did impart much consolation to the church, confirming their faith, and exhorting them with long-suffering and much travail to keep the commandments of God.

34 And four of them were the ^asons of Mosiah; and their names were Ammon, and Aaron, and Omner, and Himni; these were the names of the sons of Mosiah.

35 And they traveled throughout all the land of Zarahemla, and among all the ^apeople who were under the reign of king Mosiah, ^bzealously striving to repair all the injuries which they had done to the church, ^cconfessing all their sins, and publishing all the things which they had seen, and explaining the prophecies and the scriptures to all who desired to hear them.

36 And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer.

It is interesting to note, in this particular light, that these four sons of Mosiah and Alma the Younger went about “zealously striving to repair all the injuries which they had done to the church” (Mosiah 27:35), striving to teach the same “unbelievers” who they themselves were building up and supporting only a few days/weeks prior.  Is it plausible that they were striving to repair injuries associated within the context of a fallen, worldly church (whose members were numbered among the “unbelievers” the scriptures mention, and as Abinadi testified, see Mosiah 11-16) versus a remnant branch, they having ridiculed the remnant branch prior to their conversion?  Now, those who had heard these men ridicule the remnants, were now hearing a new story that they had a miraculous change of heart, a conversion.  That would be a tough sell for even the softest of unbelievers.

…

This ended up being a lot longer than I imagined, so I apologize, but each verse led to more thoughts and more insights into (a) how Alma the Younger came to persecute his father’s remnant branch, (b) the similarities between Alma the Younger and his father, and (c) the incredible depth of this story as it teaches lessons for our day.

So, in conclusion, how would Alma the Younger and the sons of Mosiah be viewed in our Church today?  Would they be “forgiven” by men who witnessed their attacks on the church, among both the believers and unbelievers?  Would they be allowed to re-enter the church and hold callings?  Would they be allowed to even stand up at the pulpit and preach of their conversion?  Or, because of their “visibility” within the church and the destruction they had caused, would they be ridiculed, mocked and ostracized?  Clearly the people of that time were relieved and welcomed the conversion, undoubtedly giving thanks for their preaching to the “unbelievers”, but would we as a church today grant the same forgiveness and grace?  Would their priesthood leaders be as willing to forgive, let alone believe their account of an angel appearing to them?

For Modern dimensions, these are the dimension that Brigham used.

“The altar is 2 1/2 feet long X 2 1/2 feet high X (one) foot wide rising from a platform about 8 or 9 inches high and extending out on all sides about afoot forming a convenient place to kneel upon. The top of the altar and the platform for kneeling upon are covered with cushions of scarlet damask cloth; the sides of the upright part or body of the altar are covered with white linen.” (Mss. Hist. of Brigham Young; By J. Watson, p.

However, from looking scripturally, I doubt it matters who or what.  There were altars of stone “uncut by man”, seemingly for animal sacrifice, and altars of earth, perhaps for the offering of the fruits of the field and here we have mention of a wooed one…   The type might only be of importance as to the care it took to offering that prayer.  However, an altar is needed, what type I am not sure is significant.

That he may act in concert also with my servant Joseph; and that he shall receive council from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessings, and glory, and honor and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery. (D&C 124:94-95.)

“The Lord has promised to reveal his mysteries to those who serve him in faithfulness. . . .There are no mysteries pertaining to the Gospel, only as we, in our weakness, fail to comprehend Gospel truth, . . . The simple principles of the Gospel, such as baptism, the atonement, are mysteries to those who do not have the guidance of the Spirit of the Lord.” (Church History and Modern Revelation, 1:43.)

I preached on the keys of the Kingdom. . . 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. . . . There are sign in heaven, earth and hell, the Elders must know them all to be endowed with power, to finish their work and prevent imposition. The devil knows many signs but does not know the sign of the Son of Man, or Jesus . No one can truly say he knows God until he has handled something, and this can only be in the Holiest of Holies. (Ehat and Cook, The Words of Joseph Smith, p. 119-120)

“Let me ask of you, when did you ever, any of you, humble yourselves before God, when did you in secret call upon him in the name of Jesus and ask him for his Holy Spirit and the blessings thereof, and fail to receive an answer to your prayers? If there are any Latter-day Saints in this condition then there is something wrong with them. God has made promises unto us that if we will do certain things, if we will obey certain commandments and ordinances He will bestow his blessings and He will answer the prayers of those who take this course. But how many are there of us who go on day to day and week to week and month to month careless upon these points, failing to live so as to receive the blessings that He has promised, until it would seem when they bow down to call upon Him that their prayers scarcely ascend higher than the tops of their heads. (George Q. Cannon, Journal of Discourses, Vol 21:74.)

Then, as ministers of righteousness, I want you to go to work at home. Why? Simply because home is the place where you should live your religion. … seek to make your own home the dwelling place of God; seek to make it a sanctuary where the richest blessings of God shall be enjoyed where the truth shall be kept in rich stores to bless you and yours. … But the foundation of purity should be at our homes: there God should dwell; there God should reign in all the greatness of his glory, and in all the perfection’s of his attributes. (Amasa Lyman, Journal of Discourses 7:303-304)

…let the light of eternal truth be kindled in every heart, let the fire that will consume the dross of our errors be lighted up in every soul, in every household, until every household becomes a sanctuary of the Most High, and until every family becomes a worshipping assembly such as will be acceptable to God – a people whom he will delight to own, to honor and to bless, and then, … home will be a happy one, it will be a little heaven below. (Amasa Lyman, Journal of Discourses, Vol 10:185-186)

“The focal point of religious worship throughout the ages, and in most cultures, has been the altar — a natural or man-made elevation used for prayer, sacrifice, and related purposes. . . .The altar was built that people might kneel by it to communicate and make covenants with their God.” (Encyclopedia of Mormonism p. 36-37.)

And it is not alone the duty of High Councils and Presidents of Stakes, and of Bishops and their Councilors to labor to correct the errors of the people, but it is the duty of every Elder, High Priest, and Seventy – and especially the Priests, Teachers, and Deacons that are appointed and called to be standing ministers in the Church, to visit the house of each member and become familiar with every family, and every individual member of the family and their daily walk and life and conversation; and ascertain whether they are living as Saints should live; whether the heads of families preside in righteousness in their houses; whether their houses are set in order; whether they have an altar erected whereon are offered up their daily, morning and evening devotions; whether every member is taught to reverence and respect that altar; whether each individual prays in secret as well as responds to the calls made upon him to pray in the family circle and in public… (Erastus Snow, Journal of Discourses, Vol 24:70-71.)

Do your duty, and you will make every house and every place a palace, and your homes will be as the gate of heaven, and a source of joy to your husbands. Of course you must have a heaven of that which you have made. Why, I would go to work and make an altar and a heaven, and I never would take any other course than that which is honorable before God; and how can you live your religion without this? (Heber C. Kimball, Journal of Discourses, Vol. 5, p. 221)

August 9, 1857 Sunday I attended the Prayer Circle there being 24 in the Circle. We occupied President Young’s new upper Room in his new House for the first time. (Wilford Woodruff’s Journal Vol 5. p. 73.)

Take ten men whose hearts, when they pray, are upon one sentence and upon one idea at a time, when they ask God for anything, or to bring this or that to pass, do you think that the powers of hell can hinder what they ask for ? No. It is as true as the heavens – as firm as the mountains that rest upon these valleys – as sure as eternity, that nothing can fail which they agree upon; for God will grant it. What is our difficulty? When I go to my prayer-room, among men who have been with me for years, there is too great a diversity of feelings and desire to be in accordance with the Gospel. There is too much of Babylon in that. When that is the case, and when I am praying for one thing and others for another, our faith comes in contact and we do not receive what we ask for. (Brigham Young, Journal of Discourses, Vol 6:45.)

I am standing on what to me is sacred ground. My grandparents and my parents and many other relatives lived here in Provo and some still live here. My father as young man came near losing his life in the Provo river, not far from where we are now. His father, who was in Salt Lake City, felt impressed to go into a room that had been set apart for prayer. He clothed himself in Temple robes, knelt down at the altar and said: “Heavenly Father, I feel that there is something seriously wrong with my family in Provo. Thou knowest that I can not be with them there and be here. Heavenly Father, wilt thou preserve and safeguard them, and I will be grateful to thee and honor thee.” (George A. Smith, Sharing the Gospel With Others, p. 83-84.)

THIS ONE IS FUNNY

And I think, if we all remember our prayers in the season thereof, in sincerity and truth, that our light would shine before us according to our needs and wants. It is too often the case this important duty is neglected. . . . So our prayers in private and family circle are secret and retired from the public, but they keep the fire burning upon the altar of our hearts. And it is not often that persons who faithfully attend to this duty walk in darkness, it is seldom that they apostatize and turn away from the faith, especially when we couple our solemn prayers with a short sermon or lecture of comfort and of peace to our wives and children, sanctifying our prayers by words of consolation, and then we have a little heaven on earth. (Orson Hyde, Journal of Discourses, Vol. 19:57.)

But read the annuals of the trying years covered by this volume of the History of the Church of Jesus Christ of Latter-day Saints, and you have in hand the world’s finest example of faith and trust in the God of prayer. Was one sick, the others prayed; was some group wayward, and rebellious, a circle met in prayer; did influential men in high places meet to conspire against them, the brethren sought to thwart their plans by and appeal to God through prayer; was one or more unjustly hauled into the courts before unjust judges, prayer softened their hearts or confused their judgments; did mobs assail, did hell rage–prayer was both sword and shield. (D.H.C. Vol. 7 Intro. page xxvi)

Soon after the sacrament meeting we (Brigham Young, Heber C. Kimball, Willard Richards, Orson Pratt, George A. Smith, Wilford Woodruff, Amasa M. Lyman, Ezra T. Benson, Phinehas H. Young, John Pack, Charles Shumway, Shadrach Roundy, Albert P. Rockwood, Erastus Snow, William Clayton, Albert Carrington and Orrin P. Rockwell) went on the bluffs and selecting a small circular level spot, surrounded by bluffs and out of sight, we clothed ourselves in our Priestly garments and offered up prayers to God for ourselves, this camp and all pertaining to it, the brethren in the army, our families and all the Saints, President Young being mouth. Albert Carrington and O.P. Rockwell, not having any clothing with them, stood guard at a distance from us to prevent interruption. . . . (Journal of William Clayton, as quoted in Andrew Jenson, Historical Record, Vol. 9, p. 43 note.)

At Mt. Pisgah, after two and a half months of Iowa mud, domestic problems, and the strain of leadership, Heber lost his customary good nature. . . . The people tried to do better, and their leader sought divine help in a special manner. They withdrew to the isolation of the limitless prairie, clothed themselves in temple robes, formed a prayer circle, and invoked God for the good people and the success of the venture. All along the trek such special group prayers were held. (Heber C. Kimball Mormon Patriarch and Pioneer. Stanley B. Kimball, p. 136-137.)

Soon after the sacrament meeting we (Brigham Young, Heber C. Kimball, Willard Richards, Orson Pratt, George A. Smith, Wilford Woodruff, Amasa M. Lyman, Ezra T. Benson, Phinehas H. Young, John Pack, Charles Shumway, Shadrach Roundy, Albert P. Rockwood, Erastus Snow, William Clayton, Albert Carrington and Orrin P. Rockwell) went on the bluffs and selecting a small circular level spot, surrounded by bluffs and out of sight, we clothed ourselves in our Priestly garments and offered up prayers to God for ourselves, this camp and all pertaining to it, the brethren in the army, our families and all the Saints, President Young being mouth. Albert Carrington and O.P. Rockwell, not having any clothing with them, stood guard at a distance from us to prevent interruption. . . . (Journal of William Clayton, as quoted in Andrew Jenson, Historical Record, Vol. 9, p. 43 note.)

At Mt. Pisgah, after two and a half months of Iowa mud, domestic problems, and the strain of leadership, Heber lost his customary good nature. . . . The people tried to do better, and their leader sought divine help in a special manner. They withdrew to the isolation of the limitless prairie, clothed themselves in temple robes, formed a prayer circle, and invoked God for the good people and the success of the venture. All along the trek such special group prayers were held. (Heber C. Kimball Mormon Patriarch and Pioneer. Stanley B. Kimball, p. 136-137.)

The “keys of the kingdom” that enable the possessor to “detect everything false” are the keys given in the endowment ordinances. Six days after this discourse to the Relief Society, he gave the endowment for the first time in this dispensation (History of the Church, 5:1-2)

When we pray to the Lord we ought to come together clad in proper garments, and when we do so, and unite our hearts and hands together, and act as one mind, the Lord hears us and will answer our prayers. Our garments should be properly marked and we should understand these marks and we should wear these garments continually, by night and by day, in prison or free . . .If we have the garments upon us at all times we can at anytime offer up the signs. He then related and instance of some children being healed and cured of the whooping cough in one night, through the prayers of himself and elder Woodruff in Michigan while they were there on a mission, before the Martyrdom of the Prophet Joseph Smith. Said that whenever they [George A. Smith and Wilford Woodruff] could get and opportunity they retired to the wilderness or to and upper room — they did so and offered up the signs, and were always answered. It would be a good thing for us to put on our garments every day and pray to God, and in private circles, when we can do so in safety. (Journal of Heber C. Kimball, Sunday Dec. 21, 1845.)

Reading and studying this doctrine lately has made my heart burn, in a good way.  I have been impressed with how regularly the saints, beginning with Joseph, felt it necessary to enter the waters and be confirmed, renewing covenants to God, to have sins remitted.  Also, it is intriguing to note that baptisms were performed to prepare for missions and marriages, plural or not.  Baptism, as a means of purifying, was also attended to as a means of aiding a person in recovering from illness!  Every saint who entered the Salt Lake valley was required to be re-baptized upon entering, in order to cleanse them and renew their enthusiasm to live the laws.  When the United Order was again attempted in 1872, re-baptism was required to enter it.  This of course makes me believe that we will be re-baptized when committing to Israeland Zion in days soon to come.  All that being said, I have some quotes here for you to read on the doctrine.  This is only a very small smattering of the doctrine recorded, since literally hundreds of people and journals recorded re-baptisms, some many times for various reasons.  in 1897 the practice was stopped altogether.

I know that in my traveling and preaching, many a time I have stopped by
beautiful streams of clear, pure water, and have said to myself, “How
delightful it would be to me to go into this, to be baptized for the
remission of my sins.” When I got home, Joseph told me it was my
privilege. At this time, came a revelation, that the Saints could be
baptized and re-baptized when they chose, and then that we could be
baptized for our dear friends. (Brigham Young, J.D. 18:241)

In the first place, if you were re-baptized for the remission of sins,
peradventure you may receive again the Spirit of the Gospel in its glory,
light and beauty; but if your hearts are so engrossed in the things of
this world, that you do not know whether you want to be re-baptized or
not, you had better shut yourselves up in some canyon or closet, to
repent of your sins, and call upon the name of the Lord, until you get
His spirit. (Brigham Young, J.D. 1:324)

Sat. 17, 1875–Pres. Brigham Young (SEVENTH TIME!), his counselors and others renewed
their covenants by baptism at Ephraim, Sanpete Co. This. example was
subsequently followed by the Saints generally. (Church Chronology, p. 94)

The battalion brethren moved their wagons and formed a corral between the
forks of City Creek. Brigham exhorted the brethren to be re-baptized,
himself setting the example, and reconfirming the Elders. On the 8th of
August three hundred were immersed, the services commencing at six
o’clock in the morning. (History of Utah, 1840-86, Bancroft, p. 265.)

The authorities decided that all that came to the valleys should renew
their covenants by baptism. So all the Bushman family were re-baptized,
and the saints did enjoy a rest from their enemies for ten years….
(John Bushman Diary, MSS 1935, p. 11)
Jedediah’s message was heeded; people by the hundreds flocked to him for
re-baptism, but in the strenuous life he led–many times attending three
meetings during the same afternoon and evening–he exhausted his physical
strength and collapsed. A brief and severe illness, from which he never
recovered, attacked him and on December 1st, 1856, he died. (Jedediah M.
Grant, p. 139)

Having been commissioned of Jesus Christ, I baptize thee for the
remission of thy sins, for the renewal of the covenant with God and thy
brethren and for the observance of the rules that have been said in thy
hearing, in the name of the Father and the Son and of the Holy Ghost,
Amen. (Ceremony of baptism into the United Order; obtained this copy from
among the papers of Apostle C. C. Rich, Sept. 4, 1886. The copy from
which the above was taken is in the handwriting of George Q. Cannon.)
(Unpublished Diary of Milando Pratt)

I was baptized first in 1832, and I was baptized the next time when I
came out here to Utah. I was baptized first for the remission of sins.
Was baptized the second time for the same thing. I came out here in 1847
and was re-baptized then. When I came out here I was baptized again
renewing my covenants and also for the remission of sins that I might
have committed in taking this long and tedious journey through all these
mountains and canyons. (Joseph C. Kingsbury, Temple Lot Case, p. 340)

Be humble, and seek unto the Lord as children; put away your vain
philosophies and strip yourself for the Kingdom. Preach Christ, and him
crucified–preach life and salvation unto the Elders; the Saints [38]
first, and then unto the people. Begin at home in the office–purify and
regenerate them; get the fulness of the Spirit, and the power of the
Highest to rest down upon you and then go forth to the people, and let a
reformation be stirred up among the Saints; fire up each other, and then
all the Saints; let all participate, and when they have sufficiently
cleansed the inside of the platter, let them cleanse the outside, and
renew their covenants in the waters of baptism, and abide in the truth,
and be alive in the Church and Kingdom of God. (Letter of Brigham Young
to Orson Pratt in England, Mill. Star, 19:97)

They teach re-baptism here in Utah as a doctrine. The authorities in the
church here in Utah have taught it and insisted that everyone who came
here should be baptized, and have baptized them the third time since
coming here. It did not make any difference whether or not they belonged
to the church when they came here, they were re-baptized when they came
here. (Temple Lot Case, p. 341; Joseph C. Kingsbury)
…The proposition was joyfully and very generally accepted by the
saints. This procedure, however, must not be regarded as casting any
doubt upon the validity of their original baptisms, or repudiation of it
as a sacrament. It was only to make more solemn the renewal of covenants’
with God. (C.H.C., B. H. Roberts, 2:286-287)

This is a representation of the feelings of some who have crossed the
plains this season. My advice to you is, go and be baptized for the
remission of sins, and start afresh, that temptation may not overcome you
again; pause and reflect, that you be not overcome by the evil one
unawares. (Brigham Young, J.D. 1:324)

My counsel to them today is, as it has been on former occasions to all
who have [58] come into these valleys, Go and be baptized for the
remission of sins, repenting of all your wanderings from the path of
righteousness, believing firmly in the name of Jesus Christ, that all
your sins will be washed away. If any of you inquire what is the
necessity of your being baptized, as you have not committed any sins, I
answer, it is necessary to fulfill all righteousness.

I have heard some of you cursing and swearing, even some of the Elders of
Israel. I would be baptized seven times, were I in your place; I would
not stop teasing some good Elder to baptize me again and again, until I
could think my sins forgiven. I would not live over another night until I
was baptized enough to satisfy me that my sins were forgiven. Then go and
be confirmed, as you were when you first embraced the religion of Jesus.
That is my counsel. (Brigham Young, J.D. 2:8, 9)

Elder Zera Pulsipher transcended the bounds of the Priesthood in the
ordinance of sealing, for which he was cited to appear before the First
Presidency of the Church, April 12, 1862. It was there voted that he be
re-baptized, reconfirmed and ordained to the office of a High Priest, or
go into the ranks of the Seventies. (Church Chronology, Introductory
XIII)

Nov. 27th, 1889 (at Fillmore) –two young unmarried people have committed
fornication. Bro. Kelly (1st counselor in Stake [61] Pres.) was told that
on asking forgiveness, they should be permitted to receive re-baptism and
not be cut off; but where persons thus sin who have received their
endowments, they must be excommunicated. (Abraham Cannon Journal, p. 197)

When Brother Brigham predicts that certain things will happen if the
people persist in a certain course, that prediction will be fulfilled,
except the people [63] make a retraction and an atonement sufficient to
satisfy the demands of justice; for that is what God requires. When that
is done, the sins of the people will be remitted. I speak of this, that
you may understand that your re-baptisms must be agreeable to the order
laid down. It is not simply a man’s saying, “Having been commissioned by
Jesus Christ, I baptize you for the renewal of your covenant and
remission of your sins,” but you must be subject to your brethren and
fulfill the law of God.

Supposing you have sinned against your brethren, or in some way offended
them, will your sins be remitted, unless you go and make the proper
acknowledgments? No, they will not. You have got to pay the debt; and sin
cannot be remitted until you confess it and make satisfaction to the
party aggrieved. (Heber C. Kimball J.D. 5:202)

One of the most enlightening articles I read on the subject is by Ogden Kraut.  I have included below two small section from his book that may be of interest.  One discusses scriptural precedents, I included the Book of Mormon portion here.  The other discusses baptism as a means of physical healing, which I had never heard of before, though it make perfect sense in light of baptisms ability to remove impurity.  It should be noted that the individuals re-baptized also generally noted being confirmed at waters edge too, it being the other half of baptism.

The Book of Mormon also contains specific references to re-baptism.
Nephi, it is written, baptized many believers and “ordained men unto this
ministry,” and “there were many in the commencement of this year that were
baptized unto repentance.” (A.D. 32: see 3 Nephi 7:26) However, a few years
later, after the destruction of his nation, it is written that Nephi again
“went down into the water and was baptized.” (3 Nephi 19:11) Thus Nephi
complied with the principle of re-baptism; and being a leader among his
people, he established the precedent for that practice and they followed his
example. Nephi proceeded to baptize the others and “it came to pass when they
were ALL baptized and had come up out of the water, the Holy Ghost did fall
upon them.” (3 Nephi 19:13)

Alma also participated in the principle of re-baptism. After he received
the authority and had been converted, then he preached the principles of
faith, repentance, and baptism, and baptized a “goodly number” of the
believers. Then on a later occasion, while baptizing a man by the name of
Helam, he became so influenced with the beauty and blessings of baptism, that
[16] he also was “buried” in the waters of baptism. Alma, therefore, certainly
experienced a re-baptism, and he “came forth out of the water rejoicing, being
filled with the Spirit.” (Mos. 18:13-14)

At the final eclipse of the great Nephite empire, the nation had grown
cold in the principles of righteousness. The last plea for a return to the
gospel was being made by Moroni who wrote:

And now I speak concerning baptism. Behold, elders, priests, and
teachers were baptized; and they were not baptized save they brought
forth fruit meet that they were worthy of it. (Moroni 6:1)

The “elders, priests, and teachers” were of course members and offices of
the Church of Jesus Christ, and yet they were baptized. To become members of
the Church and hold the offices of elders and priests, they must be baptized;
therefore, these members were again baptized after they had repented by
bringing forth the “fruit” of repentance.

Thus the doctrine of re-baptism, like the doctrine of baptism for the
dead, has a few substantiating scriptural references. Even one is enough to
establish it as a doctrine and practice of the Gospel of Jesus Christ.

BAPTISM FOR THE SICK

One of the requests for re-baptism was for healing of the sick. Strange
as this may appear, history has proved this practice to be very beneficial in
many of the cases where it has been performed. One of the first accounts of
baptism for the sick is recorded by the Prophet Joseph. He baptized his wife
Emma for her illness.

Tues. 4, 1842, Emma is very sick again. I attended with her all the day,
being somewhat poorly myself.

Wed. 5. My dear Emma was worse. Many fears were entertained that she
would not recover. She was baptized twice in the river, which evidently
did her much good. She grew worse again at night, and continued very sick
indeed. I was unwell, and much troubled on account of Emma’s sickness.
(History of Church, J. Smith, Vol. 5; p. 167-168)

Emma had been baptized in Coalville in 1830. This re-baptism was 12 years
later. Even previous to this account, the baptisms for healing were quite
common. They were performed in the Nauvoo Temple, along with other baptisms.

Baptisms for the dead, and for the healing of the body must be in the
font, and those coming into the Church and those re-baptized may be
baptized in the river. (D.H.C. 4:586)

However, these baptism for the sick were not restricted to the temples,
as the case of [52] Emma illustrates. Others were baptized in streams and
rivers. Another similar example comes from the life of Lorenzo Snow:

Upon arriving at Pisgah, Lorenzo and members of his family remained for a
season. “At this place,” Lorenzo said, “I was taken seriously and
dangerously ill with a burning fever, which so affected my brain that I
was delirious many days, lying at the point of death. While in this
condition, Elder Phineas Richards, the father of Apostle F. D. Richards,
assisted by other kind brethren, took me from my bed, wrapped in a sheet
placed me in a carriage, drove to a stream of water, and baptized me in
the name of the Lord, for my recovery. The fever immediately abated, and
through the kind unwearied nursing and attention by my faithful, loving
wives, and my dear sister, E.R.S. Smith, aided and sanctified through the
power and blessing of God, I was delivered from suffering and restored to
health. The sickness was the result of extreme hardships and exposures
consequent on the journey. (Life of L. Snow, 1846, Romney, p. 80-81)

Two other examples may serve to illustrate the beneficial powers of this
ordinance.

F. D. Richards, who had been sick for several months, was baptized,
anointed, and confirmed; immediately after which he was restored to
health.

Mrs. Richards was taken by her brother from a sick bed to a lake from the
surface of which ice more than a foot thick [53] had been removed, and
there baptized, whereupon she immediately recovered. Similar cases might
be given by the score. (Bancroft’s History of Utah, p. 337)

Baptism for the sick was never an established order for healing the sick,
because the Lord had already established administration by the laying on of
hands and the use of olive oil for such healings. Baptism was a means of
remitting sins; and if the devil was afflicting someone with sickness, it may
have been through their weakness or sins that he could accomplish it.
Nevertheless, these baptisms were a means of controlling or abating the
afflictions of the Saints, even though it had its limitations.

I spoke of baptism for health in my examination in chief: it was never
considered a prominent feature or any doctrine of the original church,
any mere than it is of the Reorganized Church of Jesus Christ of
Latter-day Saints. It was never considered essential in either church. It
was simply taught as a doctrine that was beneficial; I never heard an
elder or anybody else preach it in either church. I never heard it taught
as a present duty, but I have heard it advocated as beneficial, and in
that sense it was practiced. (Jason Briggs, Temple Lot Case, p. 404)

One of the latest records of baptism for health is found in the year of
1884:

Sunday, November 16th, 1884–This morning reconfirmed Elder L. Harris who
has been baptized for his health. (Diary of Elder J. H. Standifird)

[54]    This would indicate that re-baptisms, for health purposes, were practiced
for at least 42 years. It is doubtful if they continued for very many years
after that time.

The first thing we are commanded to do, as we enter the lone and dreary world, being respectively Adam and Eve, is to build and Altar and offer prayers unto God. The authority seems to have been given in the Form of a commandment to all.

” How is it in families? How many men are there that can take their families, and gather round the family altar. And all of them bow before the Lord without a jar of feeling, with one perfect unity, everyone willing to submit with the most perfect submission to the will of the Lord, as clay in the hands of the potter? How many families, I say, are there in Israel where this union exists in this style, in all it’s purity and power? How many men would be permitted to rear a family altar of this kind even in his own house?” – GA Smith, JD 2:366-

“Let the principles of union and faith be observed at your homes; and if you are men having families, let there be a daily incense arise from your family altar.” -John Taylor- JD 9:13

“Let there be an altar in every house, and let the sacred fire burn on that altar. Seek to implant in the heart of your youth principles that will be calculated to make them honorable, highminded, intelligent, virtuous modest, pure men and women, full of integrity and truth, who will represent you correctly, and if not, that will represent, at any rate, the principles pf truth which you profess to believe in, that they with you may have an inheritance in the kingdom of God, and inherit the earth for Jesus says it is the meek that will inherit the earth.” -John Taylor. JD 15:275

“…have been full of hope, expectation and desire, and their constant prayer has been, before the family altar and in the public congregations, that the redemption of Zion might be brought about soon.” -Orson Pratt. JD 17:292.

“It is a duty, it is the word of the Lord to the Saints, that they should meet with their families morning and evening, and call upon God in His name. This principle is part of the Gospel, it was taught by the Savior on the eastern, and also on the western continent: and, simple as it may appear, it is absolutely necessary that the Latter-day Saints should come together in the family capacity, and kneeling around the family altar, call upon God for his blessings morning and evening. And they need not confine themselves to morning and evening prayer, for it is their privilege to enter into their closets and call upon Him in secret, that He might reward them openly.” -Joseph F. Smith. JD 22:47

“Now, I am sanguine that there are many who call themselves Latter-day Saints, who have neglected their duty in this respect, and many a son is permitted to grow to manhood, whose father has never asked him to bow with them at the family altar. This is a serious neglect upon the part of those who have named the name of Jesus, who have come up to these mountains to taught in the ways of the Lord. It is a sad neglect, and those who have done it in the past should guard against it in the future. ” John Henry Smith (apostle) JD 22:273

“God will not hold us faultless if we do. He requires us as Elders, as Apostles, and Presidents, as Bishops, as Seventies, as parents, to teach (wherever it is our prerogative and duty,) correct principles, and observe them ourselves and seek to enforce them upon others. And it is not alone the duty of High Councils and Presidents of Stakes, and of bishops and their Counselors to labor to correct the errors of the people, but it is the duty of every Elder, High Priest and Seventy- and especially the Priests, Teachers and Deacons that are appointed and called to be standing ministers in the Church, to visit the house of each member and become familiar with every family, and every individual member of the family, and their daily walk and life and conversation; and ascertain whether they are living as Saints should live; whether the heads of families preside in righteousness in their houses; whether their houses are set in order; whether they have an altar erected whereon are offered up their daily, morning and evening devotions; whether every member is taught to reverence and respect that altar; whether each individual prays in secret as well as responds to the calls made upon him to pray in the family circle and in public; whether…” Erastus Snow (apostle) JD 24:72

“We want to put ourselves and our families in order, And then let us learn to acknowledge the hand of God in all things and obey His law and keep His commandments in everything; not in one thing only, but in everything, that the Spirit and blessing of God and the power of God may be with us, that we may be the sons of God without rebuke in the midst of a crooked and perverse generation; that we may be full of joy, peace and thanksgiving to God our Heavenly Father that we may be true to our devotions at the family altar, and every morning and every evening bow before the Lord with our family and all that pertains to us.” -John Taylor JD 23:326

” I would like our children when they go from the family altar to go into a school where they would hear the same God addressed, the same blessings sought, the hand of the Eternal acknowledged in their education, as well as to ask that His blessing might be upon them when they surround the family altar…And when your husbands are away gather them around your family altar.” George Teasdale (apostle) JD 24:326

By way of commandment, we are told to build one, gather around at least twice daily, and bow to the Lord.

The Essential Orson Pratt

The Seer, Vol.1, No.7, p.102-p.103
p.284

Secondly. Whence originated these capacities? When we speak of
capacities we mean the original elementary capacities of the mind. We are
well aware that metaphysicians consider many of the qualities named to be of
a secondary or compound nature, growing out of the combinations of qualities
still more original. All this we are willing to admit; but these secondary
qualities, if analyzed, will be found in all instances to be the result of
the combination of simple, elementary, original capacities. The question is,
whence originated these elementary qualities of the mind? We answer, they
are eternal. The capacities of all spiritual substance are eternal as the
substance to which they belong. There is no substance in the universe which
feels and thinks now, but what has eternally possessed that capacity. These
capacities may be suspended for a season, but never can be annihilated. A
substance which has not these capacities now, must eternally remain without
them. The amount of matter in space can never be increased nor diminished,
neither can there be a new elementary capacity added to this matter. For the
arguments sustaining the eternity of matter and its capacities, see our
treatise, referred to in the preceding paragraph. Admitting the eternity of
the capacities, then the materials of which our spirits are composed, must
have been capable of thinking, moving, willing, &c., before they were
organized in the womb of the celestial female. Preceding that period there
was an endless duration, and each particle of our spirits had an eternal
existence, and was in possession of eternal capacities. Now can it be
supposed, for one moment, that these particles were inactive and dormant
from all eternity until they received their organization in the form of the
infant spirit? Can we suppose that particles, possessed of the power to move
themselves, would not have exerted that power, during the endless duration
preceding their organization? If they were once organized in the vegetable
kingdom, and then disorganized by becoming the food of celestial animals,
and then again re-organized in the form of the spirits of animals which is a
higher sphere of being, then, is it unreasonable to suppose that the seine
particles have, from all eternity, been passing through an endless chain of
unions and disunions, organizations and disorganizations, until at length
they are permitted to enter into the highest and most exalted sphere of
organization in the image and likeness of God? A transmigration of the same
particles of spirits from a lower to a higher organization, is demonstrated
from the fact that the same particles exist in a diffused scattered state,
mingled with other matter; next, they exist in a united form, growing out of
the earth in the shape of grass, herbs, and trees; and after this, these
vegetables become food for celestial animals, and these same particles are
organized into their offspring, and thus form the spirits of animals. Here,
then, is apparently a transmigration of the same particles of spirit from an
inferior to a superior organization, wherein their condition is improved,
and their sphere of action enlarged. Who shall set any bounds to this upward
tendency of spirit? Who shall prescribe limits to its progression? If it
abide the laws and conditions of its several states of existence, who shall
say that it will not progress until it shall gain the very summit of
perfection, and exist in all the glorious beauty of the image of God?