“. . . Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven. . . .’ [Smith, Teachings, pp. 157–58.]

Noah is the angel Gabriel (see History of the Church, 3:386), who appeared to Zacharias to announce that he would be the father of John the Baptist and to Mary to announce that she would be the mother of Jesus Christ. Noah also functions in the calling of an Elias (see D&C 27:6–7 ), meaning one who prepares or restores. Through his various appearances, Noah has performed both of these functions.

“Noah, who built the ark, was one of God’s greatest servants, chosen before he was born as were others of the prophets. He was no eccentric, as many have supposed. Neither was he a mythical figure created only in legend. Noah was real. . . .

“Let no one downgrade the life and mission of this great prophet. Noah was so near perfect in his day that he literally walked and talked with God. . . .

“. . . The Lord decreed that [the earth would be cleansed] by water, a worldwide deluge. Therefore, from among his premortal spirit children, God chose another great individual—His third in line, Gabriel—to resume the propagation of mankind following the flood.” (Mark E. Petersen, Noah and the Flood [1982], 1–4.)

In the Church today, programs for the youth are better known than those for the elderly; however, during the nineteenth century it was quite the opposite. In 1875 Charles R. Savage founded the Old Folks movement, which began annual excursions to various Utah locations, until at the turn of the century the First Presidency instructed that the elderly be organized into stake and ward committees. Through the 1960′s the function of these committees were to entertain the elderly twice a year with an activity or a gathering.

Many senior citizens in the Church immerse themselves in genealogy and temple work as well as missionary work. Since 1951 Church leaders have urged the elderly to get more involved in missionary work.

General Authorities often give conference addresses geared towards the elderly with loving advice and words of strength. During the first half of the century a common theme in these talks consisted of reminding the younger generation that they should care for their aging parents, and advising that older people should avoid government doles. President Ezra Taft Benson, more recently, identified eight areas in which he urged the elderly to become more involved in the Church:

1. Serve often in the temple
2. Collect and write family histories
3. Render missionary service, or give support to missionaries
4. Provide leadership by building family togetherness
5. Accept and fulfill Church callings
6. Plan for a sound financial future
7. Render Christlike service
8. Stay physically fit, healthy, and active

Senior citizens of the Church compared with those who are not members are more family-oriented, more active in their religion, have more conservative in religious beliefs, but as far as health and contentedness they relate fairly equal to the general population.

Historical sources suggest that in order for these instruments to work, Joseph Smith needed to be at complete peace with not only his fellowmen but also the God. Joseph needed to demonstrate his faith in God and to exert mental effort as well, in order to receive revelation. Occasionally, others have been known to use the stones in order to receive revelation. The best example of this happening was with Hiram Page.

Although the seer stones are useful in translating and receiving revelation, they are not essential to that process. Elder Orson Pratt stated that Joseph Smith told him that the Lord gave him the seer stones, the Urim and the Thummim when he was inexperienced as a translator, but later during the translating process her progressed to the point where he no longer needed the instruments at all.

During the first year in the Salt Lake Valley, most of the Latter-day Saints resided in the Valley, although small settlements began to develop towards the north at Kaysville, Bountiful, and along the Weber River. More than 2,000 acres of winter wheat near the main settlement were planted during the fall and summer of 1847. Due to a mild winter and early thaw in 1848, Mormon settlers were permitted to plow early and make it possible to plant much more wheat and another 3,000 – 4,000 acres in corn and garden vegetables by spring.

April and May brought in frosts that leveled some of the crops, despite pioneer farmers pride in the well being of their crops. By late May hordes of insects began to destroy the crops. These insects, referred to as “Mormon Crickets” were are large as a mans thumb. These “Mormon Crickets” were a member of the katydid family, and had only small wings and could not fly. John Steele wrote that they appeared by the “thousands of tons.” Farmers attempted to battle the crickets with many different defensive measures but had little success. for over a month, the crickets devoured the new corn, beans, wheat. pumpkins, squash, cucumbers, melons, and other crops.

When June arrived, it brought relief in the form of a seagull. The appearance of seagulls was described in a letter of June 9 to Brigham Young in the following manner: “The sea gulls have come in large flocks from the lake and sweep the crickets as they go; it seems the hand of the Lord is in our favor” (Hartley, p. 230). For three weeks the birds appeared daily and fed on the crickets, allowing for a harvest of the crops after all.

Ornithologists have noted that seagulls, regularly return to the valleys of the Great Basin to devour crickets, grasshoppers, and other insects, and that the appearance of them in 1848 was not unusual. Many Latter-day Saints however, believe that God’s hand was an instrument in this phenomena. This event, now referred to as “the miracle of the gulls” has become a prominent part of the Saints’ collective memory. In order o honor this occasion, the indigenous California gull became the Utah state bird, and in 1913 the Seagull Monument on Temple Square was dedicated.

The appearance of the gulls, was a significant factor in the survival of Utah’s pioneer settlers, and saved their harvests and provided them with food for the winter.

For an entire century, the Latter-day Saints have created many public monuments that are created in order to celebrate their history. One contributor during this time included Cyrus Dallin (1861-1944), who studied in Paris. His contributions include the angel Moroni 2 that caps the tallest tower of the Salt Lake Temple. The sculpture has become the most recognized and the most copied piece of art in LDS tradition.

Mahonri Young (1877-1957), who was a grandson of Brigham Young, also studied in Paris, and was strongly influenced by Rodin. One of his major pieces of religious work in the “This is the place” monument, which marks the entry of the pioneers into Salt Lake City. This monument also happens to be the largest sculptured monument in Utah.

The creator of the Department of Fine Arts at the University of Utah, Avard Fairbanks (1897-1987) is known in LDS culture for his elaborate frieze around the Hawaii Temple, his statue of the restoration of the Aaronic Priesthood, and also his winter quarters Cemetery Monument. After sculpting “Lycurgus the Lawgiver” he was knighted by King Paul.

In Salt Lake City on Temple Square, a monument was erected to the dramatic epic of the pioneer trek with the Mormon handcart companies, were sculpted by Torlief Knaphus (1881-1965), who was a convert from Norway.

Since 1970, the Mormon Arts Festival has been held at Brigham Young University in Provo, UT. During this festival many religious displays produced by Franz Johansen (1929-) and Trevor Southey (1940-) have been included and they now stand in the Museum of Church History and Art. Many pieces are created by Dennis Smith (1942-), but the sculpture of Joseph and Emma Smith was created by Florence Hansen (1920-).

The last quarter of the twentieth century has produced many LDS sculptors, including some with roots in cultures that reflect the international presence of the Church. Representative sculptors are Epanaia Christy (1921-) and Mataumu Alisa (1942-) from Polynesia; Native Americans Lowell Talishoma (1950-), Oreland Joe (1958-), and Harrison Begay (1961-); Victor de la Torres (1935-) of Venezuela; and Mae Cameron (n.d.) from Australia.

Latter-day Saints are advised to avoid any practice that claims the use of the supernatural, apart from those of the Priesthood and spiritual gifts that come from God. Latter-day Saints are also counseled against using any fortune-telling devices. Both black and white magic can be Satanic and dangerous.

True and real miracles are made possible by the power of Jesus Christ and not magic. Through Christ devils may be cast out, but this can only come through humility, fasting, faith, and prayer. Members do not boast of their works and are required to do such works with no fanfare or public acclaim. In D & C 84:66-73 it reads,

“In my name they shall do many wonderful works; In my name they shall cast out devils; In my name they shall heal the sick; In my name they shall open the eyes of the blind, and unstop the ears of the deaf;,And the tongue of the dumb shall speak; And if any man shall administer poison unto them it shall not hurt them; And the poison of a serpent shall not have power to harm them. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation.”

Regarding the discernment of true spirits from evil ones, the Prophet Joseph Smith taught that without the priesthood and “a knowledge of the laws by which spirits are governed,” it is impossible to discover the difference between the miracles of Moses and the magicians of the pharaoh or between those of the apostles and Simon the sorcerer (TPJS, pp. 202-206). The purpose to test godly spirits is to be able to discern whether there is “any intelligence communicated” or “the purposes of God developed” (TPJS, p.204).

In Matthew 7:22-23 the Savior recognized that some miracles may come from an evil source.

“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

The Lord often gave instruction to Israel, that those who believe in him should call upon him to receive revelation and to avoid magical devices and incantations that were so prevalent among many ancient nations. One danger of the preoccupation with magic is that it allows Satan the opportunity to draw people away from the true source of inspiration and therefore makes the worker of the magic a servant of the adversary.

The Church believes that no person needs to actually fear magic or those who claim to have magical powers, because magic can have no power over anyone unless the person believes that it can.

“And think not to say within yourselves, We have Abraham toour father: for I say unto you, that God is able of these stones to raise up children unto Abraham.”

Through the principles and the ordinances of the gospel, this adoption is made possible. This requires, faith in the Lord Jesus Christ, repentance of sins, baptism by water and the reception of the Holy Ghost as well as enduring to the end.

In order to be able to enjoy the fulness of the blessing of God in the world to come, everyone must eventually be adopted into the family of God. As the Only Begotten of the Father in the flesh, Jesus is the only natural heir and therefore the only one whose birthright is the kingdom of his Father. If others are to qualify as joint-heirs with Christ in his Father’s kingdom, they must be fully adopted by God.

In the words of the Prophet Joseph Smith, the adoption process is, “a new creation by the Holy Ghost” (TPJS, p. 150). In D & C 84:33-34 we read,

“For whoso is faithfulunto the obtaining these two priesthoodsof which I have spoken, and the magnifyingtheir calling, are sanctifiedby the Spirit unto therenewingof their bodies. They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.”

5 And it came to pass that Hagoth, he being an exceedingly curious man, therefore he went forth and built him an exceedingly large ship, on the borders of the land Bountiful, by the land Desolation, and launched it forth into the west sea, by the narrow neck which led into the land northward.

6 And behold, there were many of the Nephites who did enter therein and did sail forth with much provisions, and also many women and children; and they took their course northward. And thus ended the thirty and seventh year.

7 And in the thirty and eighth year, this man built other ships. And the first ship did also return, and many more people did enter into it; and they also took much provisions, and set out again to the land northward.

8 And it came to pass that they were never heard of more. And we suppose that they were drowned in the depths of the sea. And it came to pass that one other ship also did sail forth; and whither she did go we know not. (Alma 63:5-8: )

Polynesian History

A basic view held in the Church is that Polynesians have ancestral connections with the Book of Mormon people who were descendants of Abraham and that among them are heirs to the blessings promised Abraham’s descendants (see Abrahamic Covenant). Since 1843, the Church has undertaken extensive missionary efforts in the Pacific islands, and large numbers of Polynesians have joined the Church (see New Zealand, the Church in; Oceania, the Church in).

The belief that Polynesian ancestry includes Book of Mormon people can be traced back at least to 1851, when George Q. Cannon taught it as a missionary in Hawaii (he was later a counselor in the First Presidency). President Brigham Young detailed the belief in a letter to King Kamehameha V in 1865. Other Church leaders have since affirmed the belief, some indicating that among Polynesian ancestors were the people of Hagoth, who set sail from Nephite lands in approximately 54 B.C. (cf. Alma 63:5-8). In a statement to the Maoris of New Zealand, for instance, President Joseph F. Smith said, “I would like to say to you brethren and sisters…you are some of Hagoth’s people, and there is NO PERHAPS about it!” (Cole and Jensen, p. 388.) In the prayer offered at the dedication of the Hawaii Temple, President Heber J. Grant referred to the “descendants of Lehi” in Hawaii (IE 23 [Feb. 1920]:283).

“Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed aAdam, and called him Michael, the prince, the archangel. And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever. And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the book of Enoch, and are to be testified of in due time.”

This ordinance was considered so significant that “the Lord appeared unto them, and they rose up and blessed Adam” (TPJS, p. 38).

In order for earthly blessings to be honored in heaven, a father must have been baptized, received the Holy Ghost, and have the Melchizedek Priesthood. By partaking of these ordinances, the father gains claim to the powers of heaven that will guide and direct his thoughts and ratify his words. To give a father’s blessing, the father must place his hands upon the head of the child and then he assures the child by word and spirit that the blessing, given with love, is accompanied by divine approval and inspiration.

Fathers are not to force blessings upon anyone, but are often asked by children or his wife to give the blessings when they are in time of need. There is no ideal frequency for such blessings, only the needs of the person along with the whisperings of the Spirit. If there is a conflict between a child and a father it may become necessary to reconcile it before the blessing is given.

A Father’s blessing is an opportunity that allows a father and a child to draw closer together and is an action authorized by God. It is a symbolic and official godlike act of pure love.

“Pray in your families unto the Father, always in my name, that your wives and your children may be blessed.”

President Ezra Taft Benson has said, “Family prayer is…the means to acknowledge appreciation for blessings and to humbly recognize dependence on Almighty God for strength, sustenance, and support” (CR [April 1984] p. 7).

Ideally, the LDS family could be found kneeling in family prayer twice a day, in the morning and the evening. As a family matures and grows older, sometimes it can be difficult to find a convenient time for the entire family to gather together. Some families never rise to the occasion and find a time to hold family prayer, but those who do are greatly blessed. Many families will hold prayer and scripture study early in the morning, when everyone is still home and they are less likely to be interrupted, while other families will hold the prayers before meals together.

Family prayer is an opportunity for parents to teach and lead their children in the commandment of prayer. Both children and parents are given the chance to lead the prayer, and to grow spiritually by doing so. Most family prayers consist of thanking the Lord for blessings that have been received, praying for family members who may be facing challenges, specific concerns for the well-being of each family member, and also praying for those who are close family friends who are also in times of need. Families will often participate in family fasts which also includes family prayers, for those who are in special need of the Lord’s blessings.

Family prayer allows individuals and families to focus more on their affection towards God and to focus on other’s needs, more so than their own. Family prayer helps to build faith and loyalty within the family and encourages family worship. Members of the Church believe that the benefits that arise from daily family prayer include family unity, strength in the Lord, freeing the heart of evil inclinations, tender moments of divine communication, and an understanding of God’s relationship to his children.

Members who live alone can participate in family prayer by praying out loud for family members and others. They also have the opportunity to join Family Home Evening groups or other friends for regular group prayer.