Thursday, August 29, 2013

Why LDS Women won't be priesthood holders

There's a new group of Mormon "Feminists" in the 21st 

Century -- "Ordain Women."

(The late 20th Century Mormon Feminists were excommunicated.)

The very title of this group runs counter to LDS doctrine and teachings. 

Here’s why these women (or any women) will not EVER be receiving the priesthood in the LDS Church:

1.  There are none, zero, revelations from Mother in Heaven. Why? Because, at least in the Telestial World sense, that’s not her role.
So, why does the Ordain Women group not understand that? 
This is about eternal roles and you simply can’t argue against the eternal nature of things.

2.  The fact the Ordain Women group exists proves that they and some church members have been too affected, too tainted by worldly views.
 While a woman today could be the President of the United States, she can’t be a priesthood holder. Again, this is NOT about equality – this is about eternal roles that have been divinely set and can't be changed.

The Ordain Women members also need to ask themselves why God is going to want to grant them eternal life when they are apparently not satisfied with their eternal role as a mother.

   My wife wonders why I'm so concerned about this issue. The 'why' is because this is a worldly fad trying to infect the Church. 
The world says men and women are the same and can interchange family roles. The world says women can-- and should -- do anything men can do.
 The Gospel says men and women have different roles. There are already too many young mothers working full-time, who probably don’t financially need to be, but do so because the world says it is OK.
This Ordain Women effort is yet another role-breaking contamination by the world.

3.  The LDS Church is a theocracy, NOT a democracy. You don’t protest and lobby the Church, as you do a worldly group. God leads the church. These women seem to think that because other churches have given women their “priesthood,” that the LDS Church would and should do the same.

4.  It is doctrine, not policy that women do not hold the priesthood. Doctrine CANNOT be changed, or the entire Gospel is void. 
Joseph Smith revised 1 Corinthians 14:34-35 in his Inspired Translation to state that women are not permitted to "rule" (hold the priesthood)  in the church (revised from "speak" in the church). 
   Verse 35 also states it would be a shame if women were to rule in the church.
That's what these priesthood seeking Women are in Biblical terms, a shame.

Elder Dallin H. Oaks said at April 2014 General Conference that Church leaders "are not free to alter the divinely decreed pattern that only men will hold offices in the priesthood."

  Black men, until 1978, did not hold the priesthood, because of church policy. And, policy can change.

(It is an apples to oranges comparison to try and equate Blacks and the priesthood to women and the priesthood.)

These priesthood-seeking women also point to the fact that some sisters in Joseph Smith's time did blessings for the sick. Yes, they did blessings, but not because they held the priesthood or used the priesthood authority. These blessings were done by faith.That's a key difference.
  Women have the promise of power and authority in the eternities, based on the Temple Endowment ceremony. However, it is clear to see that this is NOT a Telestial world blessing, but for the eternities. 
And, as was previously mentioned, Mother in Heaven still does not give revelation or direct the church in a Telestial world. That’s not her role.
So, anyone who joins or supports efforts for women to try and hold the LDS Priesthood are surely lacking in their understanding of eternal principles.

FINALLY, These women may claim to be faithful and active, but their actions speak otherwise.
How do they plan to talk their way out of No. 7 of the Temple Recommend interview questions?

“Do you support, affiliate with, or agree with any group or individual whose teachings or practices are contrary to or oppose those accepted by the Church of Jesus Christ of Latter-day Saints?”

Ordain Women's title and teachings are definitely contrary to church doctrine and oppose church teachings. 

Cody Craynor, LDS Church Spokesman, called "Ordain Women" an activist group "whose demands are inconsistent with church teachings and doctrine," in a May 27, 2014 Salt Lake Tribune story.

These women are usually characterized as "devout Mormons" by the media, but if you define "devout" as Temple Recommend holders, these women, because they fail at question No. 7, can't, or should not have a Temple Recommend.
Plus, Ordain Women's lobbying detracts from the Gospel's message and creates chaos and bad P.R. for the church. In fact, for April 2014 General Conference, the only aspect of Conference that gained national media exposure was Ordain Women's efforts.
Thus, these so-called devout women's church membership status are likely on thin ice now...

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints. They are the author's conclusions and opinions only.

Wednesday, August 21, 2013

Whatever Happened to J. Golden Kimball?

                             One of the popular books on J. Golden Kimball.

He was a legend ...
Elder J. Golden Kimball was without a doubt the most colorful of LDS Church General Authorities ever.
His startling language and straight-forward approach has led to many a great story and a fleet of books.
However, few seem to know what ever happened to J. Golden.
He actually died in a traffic accident on  Sept. 2, 1938, 35 miles east of Reno, Nev.
Elder Kimball, 85, had been visiting his daughter, who lived in Reno, and was returning.
Kimball's son-in-law was driving the vehicle and lost control when he approached a detour sign.
Some others in the vehicle had broken bones, but Elder Kimball was the only casualty.
In that era, ambulances didn't run.
It was a passing Greyhound bus that transported the injured to a Reno hospital.
However, Kimball's body was left at the 6:15 a.m. accident scene until early afternoon, pending an investigation.

The First Presidency of the LDS Church stated on the day of his passing:
"We are deeply shocked with the tragic passing of President J. Golden Kimball. He was a straight-talking, stalwart defender of the Gospel. He did valiant work. He will be greatly missed. We mourn with the family in their heavy loss."

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints. 

General Conference Broadcasts Not Exactly 'Live,' Thanks to High Tech

You may notice this most if you have an older television airing LDS General Conference in a separate room from your newer TV ...
There's a noticeable delay of a few seconds in the newer TVs, vs. the older ones.
Conference listeners to radio will find and even greater delay -- 8 seconds or more.
And, Internet watchers of conference may actually be watching up to a three-minute delay of conference.
What is truly live these days?
The live or real-time broadcasts of LDS general conference aren't truly live or real-time. The only place to experience the conference literally as it happens is inside the Conference Center in Salt Lake City.
That's because the quirks of broadcasting and the Internet create noticeable delays, ranging from a few seconds to a few minutes.
That might seem odd, in this age of high-tech gadgets and available media, when many expect speed-of-light delivery.
However, tune both a radio and a TV at your house to conference and you will have different delays.
In fact, if you have a radio on in one room and a TV on in another nearby room, the disparity in the timing of the broadcasts will be distracting, as TV and radio broadcasts are some six seconds apart.
In the 21st century, so-called "live" TV and radio broadcasts are actually slower than ever.
The delays in modern broadcasting have nothing to do with creating some time to censor objectionable content from a live event at the last second.
"The short answer is digital broadcasting," said John Dehnel, chief engineer for Deseret Media Company Radio, which includes KSL-AM/FM, KSFI, KRSP and the BYU Radio Network. "It takes some time to encode the audio to digital."
Basically, that means the fastest broadcast these days is high-definition television, with only two seconds of delay from the source.
High-definition radio has about an eight-second delay.
"The longer delay for radio is in part a deliberate attempt to make HD robust in a mobile environment so that the audio can be buffered in the receiver and not drop out if there is a momentary loss of signal," Dehnel said. "In analog, it might fade or get static, but in digital it's either perfect or it does not work at all."
If you don't think HD radio's delay is long enough, there's a huge delay for the streaming signal over the Internet for general conference — 2½ to three minutes of lapse.
"There is approximately a three-minute delay between the television broadcast and the Internet streaming versions of general conference," said Cody Craynor, a spokesman for The Church of Jesus Christ of Latter-day Saints. "The delay is due to file conversion necessary to stream conference proceedings over the Internet."
So, it all boils down to a slower but clearer signal in the 21st century.
It turns out even the Nauvoo Bell ring on KSL Radio isn't live anymore, because of that technical delay in the HD signal.

"In order to make sure it rings exactly at the top-of-the-hour second, we now play a recording of the bell controlled by a GPS clock instead of putting the live line from Temple Square on the air as we used to," Dehnel said.
(-Adapted from a Deseret News article by Lynn Arave, on Oct. 1, 2010.)

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints.

There's a 'Mormon Point' in Death Valley

DEATH VALLEY, Calif. — Amid one of the hottest, driest and lowest-elevation places on the surface of the earth is a surprising, yet puzzling, reference to The Church of Jesus Christ of Latter-day Saints.
Mormon Point is one of the key, signed locations within the south end of Death Valley National Park, a place famous for its high temperatures (120 degrees-plus is common in the summer, and an all-time high of 134 degrees was recorded on July 10, 1913).
About 16 miles south of Badwater (the lowest point in North America at 282 feet below sea level) and on the east side of Death Valley, the words "Mormon Point" appear on a sign along the Badwater Highway through the national park.

Where did the Mormon name originate from?
Most sources say it is unknown, but "Chronology and Names of the Death Valley Region in California, 1849-1949," by T.S. Palmer, published in 1989, does claim a beginning.
"So named from the early Mormon explorers," the book reads.
Since early Death Valley history is full of references to Mormon explorers/travelers, that seems very likely. Also, travelers into the early part of the 20th century did not follow today's I-15 route into California, traveling more northward seeking water sources. This route took some toward the southern edge of Death Valley.
The first map reference to Mormon Point was in 1910.
Into the 1990s, the prominent road sign was misspelled "Morman Point" for many years until the Park Service finally got it corrected.
Wildflowers in spring are very prominent in the Mormon Point area. Desert bighorn sheep can sometimes be spotted nearby.
Only Death Valley visitors who enter or leave the national park via Jubilee Pass and the town of Shoshone are likely to ever see Mormon Point. Most visitors to Death Valley never travel south of Badwater.
Mormon Point is actually a large promontory, or cape, of the Black Mountain Range, where there are ash beds, mudstone and conglomerate rocks formed some 12,000 to 2.5 million years ago during the early and middle Pleistocene geological epoch (covering the world's recent period of repeated glacial cycles). The area is located at about sea level.
Various geological websites also refer to the Mormon Point "turtleback," a term used to describe range front features created by undulations (wave motions) along exposed surfaces of large, young fault escarpments.
Because precipitation is extra low in Death Valley, erosion has not completely eroded the turtleback formation.
Lane Manly, an ancient freshwater lake that was up to 800 feet deep in its heyday, used to exist southeast of Mormon Point, inside Death Valley.

Gold Valley is just east of Mormon Point. Colorfully named Funeral Peak (elevation 6,384), Coffin Peak (5,503) and Deadman Pass (3,263) are all found just northeast of Mormon Point, too.
(-Originally published in the Deseret News, May 13, 2010, by Lynn Arave.)

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints. 

Mormon Pioneer Treks Not As Difficult As Some Believe They Were ... Myths Corrected

THE  Mormon pioneers entered the Salt Lake Valley on July 24, 1847. Despite the fact this is one of the most epic events in regional history, there are a lot of myths and fallacies circulating regarding the pioneers and their trek and arrival in the valley.

For example, the travel of the pioneers to Utah — excepting the handcart companies — was likely not as difficult as many perceive it to have been.

"Contrary to myth and popular belief, this 1847 trek of approximately 1,032 miles and 111 days was not one long and unending trail of tears or a trial by fire," The National Park Service's "Mormon Pioneer: Historic Resource Study" states.

"It was actually a great adventure," the NPS report continued. "Over the decades, Mormons have emphasized the tragedies of the trail, and tragedies there were, but generally after 1847. Between 1847 and the building of the railroad in 1869, at least 6,000 died along the trail from exhaustion, exposure, disease and lack of food. Few were killed by Indians. To the vast majority, however, the experience was positive — a difficult and rewarding struggle. Nobody knows how many Mormons migrated west during those years, but 70,000 people in 10,000 vehicles is a close estimate.

"To the 143 men, three women and two children who left Winter Quarters, the 111-day pioneer trek of 1847 was mostly a great adventure, with a dramatic ending," the report concluded.

Melvin L. Bashore, a senior librarian in the history library of The Church of Jesus Christ of Latter-day Saints, is well-known for his "laughing their way across the plains" depiction of pioneer life coming to Utah.

He has many humorous stories he tells about pioneer life.

Bashore told the Deseret News that although hardships did occur on the trail, Utahns today often skew our perception and understanding of the entire history of what happened on the Mormon Trail by dwelling on the sufferings of a few.

Also, a second myth is that handcart travel was both common and typical for numerous pioneers. Given all the attention LDS stakes have given their own personal mock handcart adventures in Wyoming, this exaggerated belief is logical, but incorrect.

Using the most commonly accepted estimate of 70,000 total pioneers coming to Utah between 1847 and the coming of the railroad in 1869, plus the handcart estimate total of 2,962 people, the total percentage of pioneers who were in handcart companies is only 4.23 percent.

Bashore said handcart companies have evolved to be the "iconic symbol of pioneer Mormonism."

"We're focused on what a lesser number of people did," he said.

-Following are some other pioneer myths:

1) Death was a common occurrence on all pioneer treks. Not true, as most who started for Utah arrived. For example, no one died in the original 1847 pioneer company to Salt Lake.

Bashore has continuing research under way, where he is counting all the deaths of pioneers along the trail. He's tallied 1,831 deaths so far.

Among his findings: the average death rate in all Mormon companies was less than 3 percent; a third of the companies (more than 80) did not have any deaths at all; only 18 of the more than 250 companies experienced more than 20 deaths en route (so only 7 percent of the total companies accounted for 43 percent of the total deaths); and at least seven people were bitten by rattlesnakes, none of whom died.

2) Pioneers all traveled basically the same route. False. For example, variants in trails were established in southern Iowa, or via Mitchell Pass in Nebraska or in not crossing the Platte River at Fort Laramie in Wyoming.

Also, many pioneers from 1850 on used the "Golden Pass Road" (Parleys Canyon) to enter the Salt Lake Valley instead of Emigration Canyon, making some 42 miles of trail different at the end of the trek.

The John G. Smith pioneer company of 1851 was counseled by Elder Orson Hyde to head for the Elk Horn River in Nebraska before reaching the usually traveled road. That meant several hundred miles of different route.

There were many other variations, too, especially on the later treks. Some came from California, others from Texas.

"We tend to think all trail travel started in the Midwest," Bashore said.

3) The pioneers entered the Salt Lake Valley on July 24, 1847. Not quite accurate. The lead company and the main company of pioneers actually entered the valley on July 22 and camped there that night. Meanwhile, Brigham Young and the rear company had not yet climbed Big Mountain, and it didn't enter the valley until July 24 — the celebrated day.

In addition, two advance scouts, Orson Pratt and Erastus Snow, had even entered the Salt Lake Valley a day earlier on July 21.

4) Brigham Young declared "This is the place." Not a complete statement. "It is enough. This is the right place, drive on" is the full declaration President Young may have made. However, there is still doubt.

Jeffrey Carlstrom and Cynthia Furse, in their book "A History of Emigration Canyon," note there is "considerable room for doubt that Young ever made this famous pronouncement." That's because no firsthand accounts of it exist.

Wilford Woodruff is credited with recounting what President Young said, but that was in 1880, 33 years after it happened and about three years after President Young had died.
                     The original "This is the Place" marker and closer to the actual famous location.

5) This Is the Place Monument is located exactly where Brigham Young made his famous statement.
Unfortunately, history didn't leave us with an exact location. However, when the original monument on the site was dedicated on July 25, 1921, Elder B.H. Roberts, a member of the Seventy and a church historian, cited a journal of President Woodruff that "proved conclusively that there can be doubt that the spot now marked by this concrete monument is very near to the actual place." (He was referring to the original marker, shown in the above photograph, not today's modern marker.)

6) There was a "lone tree" in the barren Salt Lake Valley when the Pioneers arrived in 1847. It is simply pioneer legend that paints such a grim picture of the Salt Lake Valley — barren, harsh and a desert, save a lone cedar tree. In reality, say historians, the valley was well-watered, with tall grasses and trees along the many stream banks.

"One of the greatest myths of the church is that the valley was total desolation," said the late Dr. Stanley Kimball, a Utah historian. No pioneer diary accounts he ever found supported the desolate valley idea.

Most of the paintings depicting the valley when the Mormon pioneers arrived look more like the west desert area than the Wasatch Front.

Richard Jackson, professor of geography at Brigham Young University, did extensive research in the 1970s on what the Salt Lake Valley was really like when the pioneers arrived.

"Briefly, there was not a lot of timber in the valley according to pioneer diarists, but there was clearly some, especially along the creeks," he said.

But regardless, the pioneers did not have an easy time in Utah, and some people still feel the desert of Salt Lake did "blossom like a rose."

"Settling the Utah area in the 1840s and '50s was a challenge," Glen Leonard, director of the LDS Museum of Church History and Art, states on the church Web site,

"They had left a lush farm area and came to an arid region. The soil was good, but the water was scarce. The seasons were short. So, Brigham Young wisely scattered the people out into small communities so that they had the natural resources — the water and the soil — and the community resources, the well-organized communities with different skills and talents, and then he just challenged them to make the desert blossom like a rose. And they did."

Other handcart myths:

  • Chad M. Orton, an archivist with the LDS Church's family history department, has researched various handcart pioneer legends. A recent newspaper obituary that made reference to one of the deceased's ancestors as having been a handcart pioneer in 1847 best illustrates the wide misconceptions about handcart pioneers. There were none in 1847.
  • Missionaries at Martin's Cove in Wyoming occasionally mention to visitors that several tree stumps in the cove offer evidence to prove the handcart pioneers were situated there. Neither  Orton nor Bashore has found historical evidence to support that belief.
  • Sometimes it is said that none of the survivors of the Willie and Martin handcart companies ever left the church. Orton said that's false because there were some who apostatized.
  • There's also no evidence that handcart wheels were made out of green wood.
  • Handcarts didn't carry everything these pioneers had. All handcart companies traveled with supply wagons that carried tents, extra food and other provisions, too, according to Orton. One wagon was allocated for about every 100 members of a handcart company.

-Furthermore, the handcart disaster is a good example of 

man's mistakes and misjudgment.

"There are several causes for the unhappy disaster which 

overtook these two handcart companies," Milton R. Hunter 

wrote in his "Utah in Her Western Setting" history book (pages 395-396). The  emigrants themselves were somewhat foolhardy in their over-enthusiasm to reach Utah Much of the blame is due those officials who permitted them to start on their journey so late in the year, contrary to the instructions of Governor (Brigham) Young, which were so emphatic on this subject."

Hunter said adjustments were made in the next handcart companies so none ever left so late in the season -- and had better equipment. 

Sources: "111 Days to Zion," by Hal Knight and Dr. Stanley B. Kimball; Deseret News archives;; "The History of Emigration Canyon," The National Park Service; Mel Bashore and Chad Orton of the LDS Church History Library.

(-Originally published by Lynn Arave in the Deseret News, July 24, 2008.)

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints.

The Extensive Symbolism of the Outside of the Salt Lake Temple

THE 40 years of labor it took to construct the Salt Lake Temple — much of it without the help of machines — have come to symbolize the extreme dedication, sacrifice, self-reliance and faith that early members of The Church of Jesus Christ of Latter-day Saints in Utah possessed. However, the outside (like the inside) of the iconic structure contains a wealth of symbols and representations.

"Notable among all LDS temples, the Salt Lake Temple includes significant symbolism in its architecture," the Encyclopedia of Mormonism states.

The Salt Lake Temple "stands as an isolated mass of the everlasting hills. ? As nearly as any work of man may so do. It suggests duration," Elder James E. Talmage wrote in "The House of the Lord."

While it would be improper to discuss the inside of the sacred temple's symbolism, the outside of the sacred edifice has been publicly written about over the years — because anyone can view that aspect.

Here's a look at highlights of the temple's extensive outside symbolism:

Granite — While LDS temple buildings generally represent mountains, which anciently were climbed for solitude and private communion with deity, the Salt Lake Temple has more symbolism than any other. The gray granite walls symbolize the enduring and eternal nature of the ordinances performed therein and of the everlasting hills (from "The Salt Lake Temple," by Dean R. Zimmerman, New Era magazine, June 1978).

The granite for the temple came from the mountain walls in Little Cottonwood Canyon, southeast of Salt Lake City. Deep excavations around the Salt Lake Temple in 1963 revealed a 14-foot-deep granite foundation, atop a 16-foot-deep sandstone foundation (according to the Deseret News, March 30, 1963).

Towers — The six towers themselves signify the restoration of priesthood authority. (Religious spires in general are symbolic because they prompt onlookers to gaze heavenward.) The three eastern towers on the temple are six feet higher than the western counterparts. As such, the eastern towers represent the three members of the church's First Presidency and the Melchizedek Priesthood, while the western towers portray the Presiding Bishopric of the church and the Aaronic Priesthood (according to the New Era article).

Earth stones — These are found just above the basement of the temple and at the floor of each buttress. The 36 stones are believed to symbolize the spreading of the gospel throughout the world, because they represent different portions of the globe. They also represent the telestial kingdom, the lowest of the three degrees of heavenly glory in LDS beliefs.

Moon stones — These are found just above the temple's promenade and represent the moon in all its different phases. Drawings by the temple's architect, Truman O. Angell, are based on all phases of the moon during the year 1878. There were 13 new moons, 13 first quarters, 12 full moons and 12 last quarters during that year. Midway along the north wall of the temple is the first quarter of the moon, based on January 1878. Go clockwise and the moon's phases for that year continue in sequence. The moon also represents the middle degree of glory, the terrestrial kingdom in LDS scripture.

Some also believe the moon's phases may represent man's mortal journey, from birth to death and from darkness to light.

Sun stones — Going upward on the temple are the sun stones, with 52 points per face, to represent the sun's rays. These stones were patterned after the Nauvoo Temple's sun stones. These stones also represent the highest degree of glory, the celestial kingdom is LDS theology.

Star stones —
Just above the cornice of the temple are five-point star stones. The eastern towers have 40 star stones. These number 12 on the central towers. They are also found on the majority of keystones. The central towers on both the east and west sides contain stones showing clasped hands. These symbolize the hand of fellowship and how Latter-day Saints should characterize brotherly love.

Cloud stones — There are only two cloud stones on the temple. They are located on the east center tower and represent the gospel piercing through superstition and the error of the world.

Inscriptions — Just above the windows on the eastern center tower is the inscription "Holiness to the Lord" (Exodus 28:36). This is inscribed somewhere on all temples.

Near the windows of the east and west towers are keystones, inscribed with "I Am Alpha and Omega" (Revelation 22:13). This phrase represents time and eternity and is a proclamation of he who is without beginning or end.

Constellations — Above the windows on the west central tower are representations of Ursa Major and the Big Dipper. Angell once wrote that Ursa Major and its pointer toward the North Star symbolize that the lost may find themselves by the priesthood.

Eye — Above the upper windows in each of the center towers is a carved emblem, the "all-seeing eye."

Turrets — On the corner tower are single spire stones, representing flaming torches.

The Angel Moroni statue — He represents the restoration of the gospel in the latter days.

Some old photographs show a lamp was originally mounted on the crown atop Moroni's head. That light was eventually removed.

Missing features — Not all the symbolism originally planned for the Salt Lake Temple became a reality, either. For example, an early sketch of the temple by Angell found hanging today in Brigham Young's guest room at Cove Fort shows that two Angel Moroni statues, one each on the east and west ends, were initially envisioned. Only an eastern statue was ever used for reasons unclear.

Some of Angell's drawings from 1854 show "Saturn stones," complete with rings, located directly above the sun stones. These were not ever placed on the temple walls, according to Zimmerman's article in the New Era.

For perhaps its first few decades, the Salt Lake Temple used to have statues of Joseph and Hyrum Smith, one each in niches at the top of the two eastern stairways. These bronze statues were later removed and placed elsewhere on the temple block, according to Elder Talmage in "The House of the Lord." The empty spaces for these two statues remain and are popular photography spots for wedding parties today.

(-Originally published by Lynn Arave in the Deseret News, Nov. 27, 2008.)

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints. 

Tuesday, August 20, 2013

When General Priesthood Meeting Featured Innings in the Tabernacle ...

When was General Priesthood Meeting not General Priesthood Meeting?

On the evening of Saturday, Oct. 4, 1930, in the middle of a General Priesthood meeting talk by LDS Church President Heber J. Grant, the wrong flip of a KSL Radio studio switch caused havoc.
The network radio line feed of the World Series instantly replaced President Grant over the Tabernacle sound system, going to some 6,000 priesthood holders.
The startling baseball broadcast continued for eight minutes while Sylvester Q. Cannon, Presiding Bishop of the Church, raced from the Tabernacle to KSL to get the problem fixed.
In those days, KSL was located atop the Deseret News Building in the former Union Pacific Building on the southwest corner of Main Street and South Temple.
KSL Radio head engineer John Dehnel confirmed that the incident is not folklore - it did take place. Records are spotty on the event though. Some past historical articles have only briefly mentioned the event and have erroneously stated it happened in the 1920s during General Conference.
There's simply a lack of information on the incident because KSL Radio was embarrassed by it. For some reason neither the Deseret News nor the Salt Lake Tribune reported on the mishap afterward either.
Dehnel has some of the only information on the event.
He believes KSL was using some special speakers on Main Street to broadcast the World Series to the public when somehow that alternate feed accidentally got switched into the tabernacle, too.
It had to have happened during General Priesthood session, because Dehnel said that's the only time when KSL would have been airing something different than General Conference.
The first World Series action, between the St. Louis Cardinals and the Philadelphia Athletics, to air instead of priesthood meeting involved a close steal of second base.
(By the way, Philadelphia ended up winning the 1930 World Series, 4 games to 2.)
Dehnel said KSL's limited records also indicate that church leaders were quite amused by the accident.
Finding someone who actually remembers the conference-baseball mix-up is difficult since someone would have to be in their late 80s or older to have any chance of remembering the occurrence.
The oldest living General Authority I could find at the time, Elder David B. Haight, 92 in 1998, of the Quorum of the Twelve was living in Berkley, Calif., during 1930 and said he didn't personally hear General Priesthood meeting. Still, he had heard about the incident and acknowledged it really happened. However, he stressed it was a mistake.
Ironically, President Grant's opening General Conference address on Friday, Oct. 3, 1930, had lauded the advent of modern technology. He made reference to how amazing it was that several church members in New Zealand had written him recently about hearing KSL loud and clear. Also, President Grant had made the first-ever broadcast on AM-1160 eight years earlier - on May 6, 1922.

The first LDS Conference radio broadcast had taken place just six years earlier in October of 1924, just two years after KSL (named "KZN" for its first 18 months) originated.
-Further irony is how many General Priesthood attenders today would still be checking their mobile devices for updates -- during the meeting --  if a World Series Game conflicts with that meeting now? ....

(-Adpated from the Deseret News, a Sept. 26, 1998 article and research by Lynn Arave.)

NOTE: This article and all of the NighUntoKolob blog are NOT an official website of The Church of Jesus Christ of Latter-day Saints.