In 1967, a set of papyrus manuscripts were discovered in the Metropolitan Museum of Art that appear to be the manuscripts from which Joseph Smith said to have translated the Book of Abraham in 1835. Mormons referred to this form of theocratic communalism as the United Order, or the law of consecration. This document commemorated the birth of Jesus and set forth the church's official view regarding Christ. As church leader, Smith also instituted the then-secret practice of plural marriage, and taught a form of Millennialism which he called "theodemocracy", to be led by a Council of Fifty which, allegedly, had secretly and symbolically anointed him as king of this Millennial theodemocracy. By the end of the 19th century, the Orders were essentially extinct. [3] Passing through Kirtland, Ohio, the missionaries converted a congregation of Disciples of Christ led by Sidney Rigdon, and in 1831, Smith decided to temporarily move his followers to Kirtland until lands in the Missouri area could be purchased. In 1955, the church began ordaining black Melanesians to the Priesthood. Once in Utah, under the direction of Brigham Young, the Church leadership would also promote collective ownership of industry and issued a circular in 1876 which warned that "The experience of mankind has shown that the people of communities and nations among whom wealth is the most equally distributed, enjoy the largest degree of liberty, are the least exposed to tyranny and oppression and suffer the least from luxurious habits which beget vice". The existence of this committee was first publicized by an anti-Mormon ministry in 1991, when it was referred to in a memo dated July 19, 1990 leaked from the office of the church's Presiding Bishopric. At times, however, Smith had shown sympathy toward a belief common in his day that black people were the cursed descendants of Cain. "It is held by some", they said, "that Adam was not the first man upon the earth, and that the original human was a development from lower orders of the animal creation. George Albert Smith became President of the Church. [3] However, there is no evidence that the debate included the topic of evolution, and historically there was no strong disagreement between Joseph Fielding Smith and B. H. Roberts concerning evolution; they both rejected it, although to different degrees. Several sermons Willard Richards and George A. Smith had given earlier in the history of the church had touched on the concept of blood atonement, suggesting that apostates could become so enveloped in sin that the voluntary shedding of their own blood might increase their chances of eternal salvation. The circular, signed and endorsed by the Quorum of the Twelve and the First Presidency went on to warn that if "measures not taken to prevent the continued enormous growth of riches among the class already rich, and the painful increase of destitution and want among the poor, the nation is likely to be overtaken by disaster; for, according to history, such a tendency among nations once powerful was the sure precursor of ruin".[21]. [23] Attributing the peculiar socialist attitudes of the early Mormons with their success in the desert of the western United States was common even among those who were not themselves socialist. Members were asked to seal their rededication with rebaptism. According to Widtsoe, all Mormon theology could be reconciled within a rational, positivist framework. Later, after the migration to Utah had begun, Brigham Young was sustained as a member of the First Presidency on December 25, 1847, (Wilford Woodruff Diary, Church Archives), and then as President of the Church on October 8, 1848. Growing up in the Seattle suburbs, the only church buildings I was accustomed to were the standard cookie-cutter designs built by the LDS church since the 1950's. In 1874, Young once again attempted to establish a permanent Order, which he now called the "United Order of Enoch" in at least 200 Mormon communities, beginning in St. George, Utah on February 9, 1874. [30] This prompted him to promise adherents in various Utah settlements that if they paid their tithing, they would experience an outpouring of blessings, prosperity, the preparation for Zion, and protection of the LDS Church from its enemies; however, failure to pay tithing would result in the people being "scattered. Instead of asking church members to move to Utah to … [69] On November 13, the First Presidency released a letter clarifying that the policy applied "only to those children whose primary residence is with a couple living in a same-gender marriage or similar relationship" and that for children residing with parents in a same-sex relationship who had already received ordinances the policy would not require that "privileges be curtailed or that further ordinances be withheld". These routinized missionary discussions would be further refined in 1973 and 1986, and then de-emphasized in 2003. The church also became more involved in public discourse, using its new-found political and cultural influence and the media to affect its image, public morality, and Mormon scholarship, and to promote its missionary efforts. 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