An ordinance is not valid if a person received it out of sequence. However, the First Presidency may ratify such an ordinance. An ordinance is not valid if it was performed before the appropriate age. For example, a baptism is not valid if it was performed before the person was 8 years old. If no other ordinances were received after the invalid ordinance, it should be performed again. If other ordinances were received, those and the invalid ordinance must be ratified by the First Presidency.
An ordinance is not valid if it was performed by someone who did not have the proper priesthood authority. For example, a confirmation is not valid if it was performed by someone who did not hold the Melchizedek Priesthood.
Similarly, it is not valid if the person performing it received the Melchizedek Priesthood out of sequence or without proper approval see If no other ordinances were received after the invalid ordinance, it should be performed again by someone with the proper authority.
In some cases, the First Presidency may instruct that ordinances be performed again. For general information about naming and blessing children, see If a newborn is critically ill, a Melchizedek Priesthood holder may perform the naming and blessing in the hospital or at home. He does not need authorization from the bishop. After giving the blessing, he notifies the bishop promptly so a membership record can be created for the child. When this happens, the bishop obtains verbal permission from both parents or guardians before the blessing.
He explains that:. He or other ward leaders will propose that the child prepare to be baptized as he or she approaches age 8. For general information about baptism and confirmation, see A person with an intellectual disability may be baptized and confirmed if he or she can reasonably be considered accountable.
He or she should be able to understand and keep the covenants of baptism. Age 8 and has at least one member parent or guardian see The person, his or her parents or guardians where applicable , and the bishop counsel together to determine whether the person should be baptized and confirmed. If the person is a potential convert, the mission president holds the keys for his or her baptism see In this case, the missionaries inform the mission president.
He counsels with the person and his or her parents or guardians where applicable to determine whether he or she should be baptized and confirmed. If the bishop knows the person well, the mission president may also seek his input. Those who are not accountable do not need to be baptized, regardless of age see Doctrine and Covenants —50 and For information about the membership records of persons who may not be accountable, see A minor, as defined by local laws, may be baptized when both of the following conditions are met:.
The custodial parent s or legal guardian s give permission. They should understand the doctrine their child will be taught. They should also be willing to support the child in making and keeping the baptismal covenant. The person who conducts the baptism and confirmation interview asks for this permission to be in writing if he feels it will help prevent misunderstandings.
In some locations, written permission is required. Mission and area leaders can provide guidance. The person who conducts the interview discerns that the child understands the baptismal covenant. He should feel confident that the child will strive to keep this covenant by obeying the commandments, including attending Church meetings. A child whose parents are divorced may be baptized and confirmed only with the permission of the parent s with legal custody.
If a child goes by the surname of his or her stepfather, the child may be baptized and confirmed in that name. This is true even if he or she has not been formally adopted. A married person must have the consent of his or her spouse before being baptized. A couple living together but not married must commit to living the law of chastity before either of them can be baptized. This includes exercising faith unto repentance as described in Doctrine and Covenants It also includes no longer living together or, in the case of a man and a woman, getting married.
Persons whose Church membership was withdrawn or who resigned membership may be readmitted by baptism and confirmation. They are not considered converts. Missionaries do not interview them for baptism. For instructions, see Authorization from the mission president is required before a person can be baptized if he or she has ever:. Committed a serious crime see Participated in an abortion see In these cases, the mission president interviews the person. If necessary, the mission president may authorize one of his counselors to conduct the interview.
He gives this authorization separately for each interview. The counselor who conducts it reports to the mission president, who may then authorize or deny the baptism and confirmation. Approval from the First Presidency is required before a person can be baptized if he or she:. Is currently on legal probation or parole for a felony or a crime involving sexual misconduct see Has committed murder see Has been involved in plural marriage see Has completed transition to the opposite of his or her biological sex at birth see The mission president interviews the person.
If he can recommend baptism, he submits a request for approval from the First Presidency for the person to be baptized. If the person is a former member seeking readmission, the bishop or stake president conducts the interview. He follows the instructions in Persons who have been convicted of crimes may not be baptized until they complete their terms of imprisonment.
This is true for converts and for those seeking readmission. Persons who have been convicted of felonies or any crimes involving sexual conduct may not be baptized and confirmed until they have also completed their terms of probation or parole.
Only the First Presidency may grant an exception. These persons are encouraged to work closely with local priesthood leaders. Full-time missionaries do not teach people who are in prison or jail. A person who has been convicted of murder may not be baptized unless the First Presidency gives approval. The same is true for a person who has confessed to committing murder, even if the confession was in private to a priesthood leader. If the person is seeking baptism for the first time, the mission president conducts the interview and submits the request if he can recommend baptism.
The bishop or stake president does this for a former member seeking readmission see The request for permission must include all pertinent details as determined in the interview.
As used here, murder does not include abortion or police or military action in the line of duty. An adult who has encouraged, taught, or been involved in plural marriage must receive approval from the First Presidency before he or she may be baptized.
The mission president may request this approval if he has interviewed the person, found him or her to be worthy, and can recommend baptism. If the person is seeking readmission after membership withdrawal or resignation, the stake president conducts the interview and requests this approval.
It should also describe his or her repentance and current family situation. Mission presidents should counsel with the Area Presidency to address individual situations with sensitivity and Christlike love.
A person who has completed sex reassignment through elective medical or surgical intervention must have First Presidency approval to be baptized. The mission president may request this approval if he has interviewed the person, found him or her to be otherwise worthy, and can recommend baptism.
The person will not be able to receive the priesthood, a temple recommend, or some Church callings. However, he or she can participate in the Church in other ways. For more information, see For general information about priesthood ordinations, see When a brother is baptized and confirmed, he is eligible to be ordained to an office in the Aaronic Priesthood if he will be at least 12 years old by the end of the year. The bishop interviews him soon after his confirmation, normally within a week.
A member of the bishopric presents him in sacrament meeting so ward members can sustain his proposed ordination see He may then be ordained to the appropriate office:. Priest, if he will turn 16 or older by the end of the year; if he is 19 or older, he is also considered a prospective elder see A new member is eligible to receive the Melchizedek Priesthood and be ordained an elder when he:.
Newly baptized brethren are not ordained on the day they are baptized or confirmed. They first need to be interviewed by the bishop and sustained by ward members. Baptisms of family members should not be delayed so the father can receive the priesthood and perform the baptisms himself. A young man whose parents are divorced may be ordained to Aaronic Priesthood offices only with the permission of the parent s with legal custody.
If the young man goes by the surname of his stepfather, he may be ordained in that name. This is true even if he has not been formally adopted. A prospective elder is a male Church member age 19 or older who does not hold the Melchizedek Priesthood. Married brethren who are younger than 19 and do not hold the Melchizedek Priesthood are also prospective elders. Under the direction of the bishop, the elders quorum presidency works closely with prospective elders to help them prepare to receive the Melchizedek Priesthood.
If a prospective elder is not a priest, he should be ordained a priest as soon as he is worthy. He does not need to be ordained a deacon or teacher first.
He may be ordained an elder when he has developed sufficient understanding of the gospel and demonstrated his worthiness. The bishop and stake president interview him to make this determination see For more information about helping prospective elders prepare to receive the Melchizedek Priesthood, see 8.
Sometimes a brother who has lived in a ward for less than one year needs or desires to be ordained to a priesthood office. Sometimes a brother is ordained while living away from home temporarily and his membership record is still in his home ward. In this case, the bishop of the ward where he was ordained informs the bishop of the home ward so the membership record can be updated.
The certificate is prepared in the ward where the ordination was performed. Worthy men ages 18 and older in young single adult wards and single adult wards should be ordained elders. Those who are not ordained elders are part of the elders quorum as prospective elders.
A military serviceman is normally interviewed and ordained in the ward that has his membership record. However, this may not be feasible if the serviceman is at sea for an extended time or is serving in a war zone or isolated area. In such cases, the serviceman meets with his service member group leader. If the group leader feels that the serviceman is ready to be ordained, he gives a written recommendation to the presiding leader of the Church unit that oversees the service member group.
If there is not such a Church unit, he gives the recommendation to the Area Presidency. For ordination to Aaronic Priesthood offices, the presiding leader may authorize the group leader or a Latter-day Saint chaplain to interview the person and oversee the ordination.
For ordination to the office of elder, the stake president, mission president, or Area Presidency may authorize a Latter-day Saint chaplain to interview the person and oversee the ordination. All ordinations should be sustained or ratified as explained in A male Church member who has an intellectual disability, his parents where applicable , and the bishop counsel together about whether he should receive the priesthood.
They counsel about his desires and whether he has a basic understanding of the priesthood and his responsibilities.
Priesthood holders who have such disabilities should be assisted so they can fulfill priesthood duties as fully as possible. When a man who was not previously endowed is readmitted to the Church by baptism and confirmation, he may be ordained immediately afterward. He is ordained to the priesthood office he held when his membership was withdrawn or resigned.
If the man was previously endowed, he is not ordained to a priesthood office. Instead, his previous office is restored through the ordinance of restoration of blessings.
For more information and instructions, see Nor may a member who has socially transitioned to the opposite of his or her biological sex at birth receive or exercise the priesthood. Stake presidents should counsel with the Area Presidency to address individual situations with sensitivity and Christlike love.
A worthy male Church member who does not pursue medical, surgical, or social transition away from his biological sex at birth may receive and exercise the priesthood.
Section A member who has an intellectual disability, his or her parents or guardians where applicable , and the bishop counsel together about whether he or she should receive a patriarchal blessing. If so, a member of the bishopric may issue a Patriarchal Blessing Recommend.
Instructions are in A patriarchal blessing can be a source of spiritual strength for a missionary. If possible, a member should receive a patriarchal blessing before beginning missionary service. When this is not possible, he or she may receive a patriarchal blessing during his or her mission. The mission president interviews the missionary and prepares a Patriarchal Blessing Recommend. A missionary at a missionary training center MTC may receive a patriarchal blessing only when all of the following apply:.
A patriarchal blessing can be a source of spiritual strength for a member serving in the military. If possible, a worthy member should receive a patriarchal blessing before reporting for active duty. If this is not possible, the member may be able to receive a patriarchal blessing at his or her permanent duty station. A member of the bishopric there interviews the member and prepares a Patriarchal Blessing Recommend.
A member normally receives a patriarchal blessing from the patriarch in his or her stake. However, a member may receive a blessing from a patriarch in another stake if he or she:. Is a direct descendant of the patriarch child, grandchild, or great-grandchild through birth or adoption. In each of these cases, a member of the bishopric or the branch president interviews the member as described in The inspiration and meaning of a patriarchal blessing is difficult to convey in translation.
For this reason, members should receive their blessings in the language they understand best. The Church does not provide written translations of patriarchal blessings. Members are not encouraged to translate patriarchal blessings.
However, sometimes a member needs a blessing translated into a language he or she understands. The member may find a trusted and worthy member of the Church who can provide the translation. The member should select a skilled translator who understands the spiritual nature and confidentiality of the blessing.
Translated copies of blessings are not filed at Church headquarters. A stake president may request a braille transcription of a patriarchal blessing. If a member is deaf or hard of hearing, his or her patriarchal blessing can be interpreted in sign language.
The member identifies an interpreter. It is best if this person is a trusted and worthy member of the Church who understands the doctrinal significance of patriarchal blessings. However, when a member of the Church cannot be found, another capable person can provide the interpretation. In very rare circumstances, a worthy member may request a second patriarchal blessing. However, this is not encouraged, and the request might not be approved.
If the member has an important reason for such a request, he or she discusses it with the bishop. If the bishop feels that a second blessing is necessary, he prepares a Patriarchal Blessing Recommend. The stake president then interviews the member and reads the original blessing with him or her.
The stake president informs the recipient and the patriarch of the decision of the Office of the Quorum of the Twelve Apostles. If the request is approved, the stake president approves the recommend in the Patriarchal Blessing System. The stake president tells the recipient that the second blessing replaces the original blessing.
The patriarch may then give a second patriarchal blessing. Church leaders encourage members to qualify for temple marriage and be married and sealed in a temple. If allowed by local laws, Church leaders may perform civil marriages in circumstances such as the following:. A couple plans to be married in a temple, but temple marriages are not legally recognized.
A couple will be married in a temple, but a civil marriage will help parents or immediate family members feel included. A civil marriage is valid for as long as a couple lives. It does not endure beyond mortal life. Civil marriages should be performed in accordance with the laws of the place where the marriage is performed. Civil marriages and related religious ceremonies should not be performed on the Sabbath. Nor should they be held at unusual hours. The bishop consults with his stake president if he has questions about civil marriage that are not answered in this section.
The stake president may direct questions to the Office of the First Presidency. When permitted by local law, the following currently serving Church officers may act in their calling to perform a civil marriage ceremony:. These officers may only perform a civil marriage between a man and a woman.
All of the following conditions must also apply:. The bride or the groom is a member of the Church or has a baptismal date. The Church officer is legally authorized to officiate at a civil marriage in the jurisdiction where the marriage will take place.
Latter-day Saint chaplains on active military duty may perform civil marriages without prior approval. See contact information in Retired chaplains are not authorized to perform civil marriages in their capacity as chaplains. Those who perform marriages acting in their callings as Church leaders or chaplains should use the guidelines in this section. They also follow all legal requirements. Latter-day Saint chaplains are not considered presiding Church officers unless they are serving as a stake president, bishop, or branch president.
When a chaplain who is not a presiding Church officer performs a civil marriage, he or she functions as an agent of the government or civilian organization he or she serves.
Thus, the wording of the civil marriage ceremony is changed slightly for these chaplains as shown in Latter-day Saint chaplains may only perform a civil marriage between a man and a woman. Church officers and chaplains who perform civil marriages for members of the Church should provide the necessary marriage information to the ward or branch clerk. The clerk updates the membership records. A Church officer or chaplain who performs civil marriages in a Church capacity may not accept fees. An exception is made for Latter-day Saint chaplains and Church officers who are government officials.
A Church officer may not perform a marriage when neither the bride nor the groom is a member of the Church unless one or both of them have a baptismal date. A wedding ceremony may be held in a Church building if it does not disrupt the schedule of regular Church functions. Weddings should not be held on the Sabbath or on Monday evenings. Weddings performed in Church buildings should be simple and dignified. Music should be sacred, reverent, and joyful. Marriages may be performed in the chapel, the cultural hall, or another suitable room.
Marriages should follow the guidelines for proper use of the meetinghouse see The Church does not allow its meetinghouses or properties to be used for any purpose related to same-sex, polygamous, unlawful, or other marriages not in alignment with Church doctrine or policy.
In rare circumstances, the bishop may allow the use of a Church building for marriages that are performed by someone who is not a Church officer or for those who are not Church members. He first counsels with the stake president. He counsels with the person who will be officiating to ensure that he or she understands the guidelines in this section.
A member of the stake or ward council attends to ensure proper use and care of the building. The bishop may authorize a livestream of a wedding performed in a Church building see In some locations, laws require that a marriage ceremony be performed by a public official. Some require that the ceremony be performed in a public building or another public place.
In these cases, an authorized priesthood officer may conduct a brief religious gathering after the civil marriage. In this gathering he provides counsel to the couple. Marriage is sacred and should be honored and dignified as such.
Marriages for Church members performed outside the temple should reflect a spirit of commitment and joy. Except where noted, information in this section applies to Latter-day Saint chaplains as well as Church officers. Before performing a civil marriage, a Church officer may counsel the couple on the sacred nature of the marriage vows. He may add other counsel as the Spirit directs. These blessings I invoke upon you in the name of the Lord Jesus Christ, amen. The invitation to kiss each other as husband and wife is optional, based on cultural norms.
Church members make sacred covenants with God as they receive temple ordinances. The temple sealing ordinances join families for eternity as members strive to honor the covenants they make when they receive the ordinance. Sealing ordinances include:. Those who keep their covenants will retain the individual blessings provided by the sealing. Faithful children who are sealed to parents or born in the covenant retain the blessing of eternal parentage. This is true even if their parents cancel their marriage sealing, have their Church membership withdrawn, or resign their membership.
Members who have concerns about the eternal nature of the sealing ordinance and their associated family and spousal relationships are encouraged to trust in the Lord and seek His comfort. Members should counsel with their bishop if they have questions about sealing policies that are not answered in this section.
The bishop contacts the stake president if he has questions. Stake presidents may contact the temple presidency in their temple district, the Area Presidency, or the Office of the First Presidency if they have questions. I am divorced from a previous spouse and want to be sealed to my current spouse. My spouse and I were married for time only in the temple.
Can we be sealed to one another? How does resignation or withdrawal of Church membership affect my sealing? A man and woman who were married civilly may be sealed in the temple as soon as circumstances permit if the following conditions are met:. They both have been members of the Church for at least one year see When issuing temple recommends for a couple to be sealed, priesthood leaders make sure the civil marriage is legally valid.
See A living woman may be sealed to only one husband at a time. If she and a husband were sealed and later divorced, she must receive a cancellation of that sealing before being sealed to another man during her lifetime see A living woman who is not currently married or sealed to another man may be sealed to a deceased husband from whom she was divorced in life.
See chapter 28 for information about performing ordinances for a deceased spouse. If a man and woman were sealed and later divorced, the man must receive a sealing clearance before being sealed to another woman see A sealing clearance is necessary even if 1 the previous sealing has been canceled or 2 the previous wife is deceased.
A sealing clearance is needed only if a man is divorced from the woman who was most recently sealed to him. For example, if a man received a sealing clearance to be sealed to a second wife after a divorce, and then his second wife dies, he would not need another sealing clearance to be sealed again. A living man may be sealed to a deceased wife from whom he was divorced in life. He also must receive written consent from his current wife if he is married. If a husband and wife have been sealed and the husband dies, the woman may not be sealed to another man unless she receives a cancellation of the first sealing see A living woman who is not currently married or sealed to another man may be sealed to a deceased husband.
If the marriage ended in divorce, see A living woman who is currently married may not be sealed to a deceased husband without First Presidency approval. If a husband and wife have been sealed and the wife dies, the man may be sealed to another woman if she is not already sealed to another man.
In this circumstance, the man does not need a sealing clearance from the First Presidency unless he was divorced from his previous wife before she died see Members of either gender may seek a sealing cancellation even if they are not preparing to be sealed to another spouse.
A male Church member must receive a sealing clearance to be sealed to another woman after a divorce. The process for seeking a sealing cancellation or sealing clearance is outlined below. The member is current in all legal requirements for child and spousal support related to the divorce. If the bishop recommends that the sealing cancellation or sealing clearance be granted, he:.
This form is available from the Confidential Records Office at Church headquarters. The stake president meets with the member. The stake president verifies that:. If the stake president recommends that the sealing cancellation or sealing clearance be granted, he submits the application to Church headquarters using LCR or the form. If the request is approved, the First Presidency provides a letter stating that the sealing cancellation or sealing clearance has been granted.
After receiving the letter, the member may schedule an appointment for a temple sealing. The member presents the letter at the temple. A person who commits adultery while married to a spouse to whom he or she has been sealed may not be sealed to the partner in the adultery without approval from the First Presidency. A couple may seek approval after they have been married for at least five years. The process for making a request to remove a restriction against temple sealing is outlined below.
If these leaders feel that the restriction should be removed, they write letters to the First Presidency with their recommendations. The stake president submits all of these letters to the First Presidency. He may submit the request with an application for a sealing cancellation or sealing clearance see If the request is approved, the First Presidency provides a letter stating that the restriction against temple sealing has been removed.
After receiving the letter, the couple may schedule an appointment to be sealed. They present the letter at the temple. Couples who were married in a temple for time only are not usually sealed later. For such a sealing to occur, the woman must first receive from the First Presidency a cancellation of her previous sealing. If a bishop and stake president feel that a cancellation may be justified, they may submit an application to the First Presidency using LCR.
Time-only marriages in the temple are no longer performed see Deceased Women. A deceased woman may be sealed to all men to whom she was legally married during her life. However, if she was sealed to a husband during her life, all her husbands must be deceased before she may be sealed to other men to whom she was married.
This includes former husbands from whom she was divorced. Deceased Men. A deceased man may be sealed to all women to whom he was legally married during his life if 1 they are deceased or 2 they are living and are not sealed to another man.
Deceased Couples Who Were Divorced. Deceased couples who were divorced may be sealed by proxy so their children can be sealed to them. First Presidency approval is required before sealing a deceased couple who obtained a cancellation of their sealing in life. If a couple was sealed and later divorced, the blessings of that sealing remain in effect for individuals who are worthy unless the sealing is canceled see Once a sealing cancellation has been approved by the First Presidency, the blessings related to that sealing are no longer in force.
Priesthood leaders counsel with members seeking a cancellation of a sealing to help them understand these principles. Any children born to a woman after her sealing to a former husband has been canceled are not born in the covenant unless she has been sealed to another man.
After a couple has been sealed in a temple, if one of them resigns Church membership or has his or her membership withdrawn, his or her temple blessings are also withdrawn. Any children born to a couple after one or both of them have resigned their membership or had their Church membership withdrawn are not born in the covenant. Children who are born after their mother has been sealed to a husband in a temple are born in the covenant of that sealing.
They do not need to receive the ordinance of sealing to parents. Sometimes a woman who has been sealed to a man later has children with another man. When this occurs, these children are born into the covenant of the first sealing unless they were born 1 after the sealing was canceled or 2 after it was withdrawn due to resignation or withdrawal of Church membership.
Children who are not born in the covenant can become part of an eternal family by being sealed to their natural or adoptive parents. These children receive the same blessings as if they had been born in the covenant. Living children. A living child may be sealed only to two parents—a husband and wife—and not to one parent only. Members who are 21 or older must be endowed before being sealed to their parents.
Married members who are younger than 21 do not need to be endowed to be sealed to their parents. However, they must have a temple recommend see Deceased children. A deceased person is usually sealed to his or her birth or adoptive parents. However, a deceased child may also be sealed to:. Foster parents or grandparents who raised the child see A couple who intended to adopt the child but could not complete the adoption before the child died see These sealings may be done even if a deceased child is already sealed to his or her birth or adoptive parents.
Sealings to nonbiological or nonadoptive parents in circumstances other than those listed above require First Presidency approval. Living children who are born in the covenant or have been sealed to parents cannot be sealed to any other parents without First Presidency approval. Living children who are legally adopted and were neither born in the covenant nor sealed to former parents may be sealed to their adoptive parents after the adoption is final.
A copy of the final adoption decree should be presented at the temple. A court decree granting legal custody is not sufficient clearance for a sealing. There is no obligation to identify the natural parents of these children. First Presidency approval is needed for a living member to be sealed to foster parents. This requirement applies even if the natural parents of the foster child are unknown. Such requests are made by the stake president. A deceased adopted person is usually sealed to his or her adoptive parents.
A deceased foster child is usually sealed to his or her natural parents. Minor children and children who are not accountable. Living minor children and children who are not accountable due to intellectual disabilities may be sealed to one natural parent and a stepparent only if all the following conditions are met:.
The other natural parent has given a signed letter of consent for the sealing to take place. I understand that the sealing is a religious ceremony and does not have legal implications. If the other natural parent is deceased or if his or her parental rights have been fully terminated by legal process, no consent is required. If the other natural parent cannot be located after thorough efforts to find him or her, no consent is required.
Although future updates to the handbook will be published as needed, t his is the final major release of the handbook in English since revisions began publishing in February The new content includes seven newly revised chapters and many other revisions. These updates have been published in English on ChurchofJesusChrist. They will be translated into other languages in the coming months. The most substantial revisions just published are listed below.
Other sections in the handbook have also been updated. These updates include the following:. Your email address will not be published.
LDS Daily Email. Get Church news and articles delivered right to your inbox. Thank you! We have sent you a confirmation email. Please click the link in that email to complete your free subscription. Connected the single adult and young single adult committees to ward and stake councils. Explained that Area Presidencies may authorize stake presidents to invite all young single adults or single adults in the stake to be members of one geographic unit.
Chapter Music Updated the names of some callings. Removed assigning a member of the bishopric or high council to be the ward or stake music adviser. Added information about using culturally diverse musical styles. Added information about using instruments other than piano and organ. Hymns are used for all congregational singing in worship services. Hymns or other sacred musical selections may be used for prelude and postlude music, choir music, and solo or small group presentations.
All music in Church meetings should be presented in the spirit of worship of Heavenly Father and Jesus Christ, not as a performance to showcase musical talent. Musical selections should be consistent with the worshipful spirit of the hymns. They should teach the gospel with power and clarity. Sacred music that is written or sung in culturally diverse musical styles may help unify congregations. Music coordinators and priesthood leaders may include a variety of appropriate musical styles that appeal to members of various backgrounds.
Members gather in sacrament meeting to remember Jesus Christ by partaking of the sacrament. They gather to build faith and testimony and to worship Heavenly Father and Jesus Christ. Music should be selected to help achieve these purposes. Music in sacrament meeting includes congregational singing of hymns to open and close the meeting and before the administration of the sacrament.
Congregational hymns provide an opportunity for members to unite as they actively participate in worshipping together. The sacrament hymn should refer to the sacrament itself or to the sacrifice of the Savior. Prelude music is played as members gather before the meeting. Its purpose is to create an atmosphere of worship that invites the Spirit. After the closing prayer, an instrumental postlude is played as members leave the meeting. Hymns and other sacred music can be selected for prelude and postlude music.
A sacrament meeting could also include an additional congregational hymn sung in the middle of the meeting—for example, between spoken messages. Or it may include one or more other musical selections. These could be presented by choirs see Sacrament meetings should not be turned over to outside musical groups. The piano, organ, or another instrument approved by the bishopric may be used to accompany hymn singing in sacrament meeting see Music coordinators and bishoprics try to find a balance between familiar and less-familiar hymns.
Musical selections presented by the ward choir or others can help members become more familiar with hymns that are not as well known. Singing hymns can be an effective way to introduce or reinforce gospel principles. Leaders encourage teachers to use the hymns and other sacred music to enhance their teaching. Sunday quorum meetings and classes do not routinely begin with an opening hymn.
Music for stake conference should be planned to strengthen faith and testimony. It should follow the principles in The presiding authority reviews all proposed musical selections early in the planning. Music for stake conference usually includes congregational hymn singing and other musical selections from a choir, soloists, or small groups.
The congregation normally sings a hymn at the midpoint of the meeting. Stake presidencies may approve solo and accompanying instruments other than the piano or organ see The chapel may occasionally be used for cultural arts events that include secular music, such as concerts, recitals, and other presentations. While applause is discouraged in worship services, it may be appropriate for these events.
Local priesthood leaders answer questions about cultural activities held in the chapel. See Live instruments are normally used for prelude and postlude music and for hymn accompaniment in Church meetings. Where they are available and where members can play them, organs and pianos are the standard instruments. Bishoprics may approve the use of other instruments to accompany congregational singing, for prelude and postlude music, and in other musical selections.
Musical instruments should convey a feeling of worship and be played in keeping with the spirit of the meeting. If a piano, organ, or accompanist is not available, recordings may be used see Church buildings are usually supplied with an organ, pianos, or electronic keyboards. Leaders may contact the local facilities manager for information about acquiring new or replacement instruments. Pianos are tuned and organs are maintained regularly.
The bishop or the stake building representative can contact the facilities manager with questions. As needed, he can also submit a request in Facility Issue Reporting FIR to maintain and repair pianos and organs see Church choirs bring glory to God, unify and edify Church members, and bring joy to participants and congregations. Where there are enough members, wards may organize choirs that sing in sacrament meeting regularly.
The bishopric may call a choir director and choir accompanist see
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