Anapogi

I le taimi na faavaeina ai le Ekalesia, o le anapogi o se vaega taua o tapuaiga mo le toatele o Kerisiano i Amerika i Matu. Sa latou faavaeina lenei faiga i faataitaiga o loo maua i le Tusi Paia.¹ O uluai Au Paia o Aso e Gata Ai na auai i le anapogi ae latou te lei auai i le Ekalesia ma faaauau pea ona anapopogi o ni tagata o le Ekalesia. Ia Aokuso 1831, sa maua ai e Iosefa Samita se faaaliga na faatonuina ai le Au Paia e saunia meaai “ma le manatu tasi o le loto ina ia atoatoa au anapogi.”² O se faaaliga mulimuli ane na ta‘ua ai o se matafaioi autu o le Malumalu o Katelani o le faafaileleina lea o le “tatalo, ma le anapogi.”³ A o lei faapaiaina le malumalu i le 1836, sa tele lava ina anapopogi le vaega e sauniuni ai mo le faamalologa o e mama‘i po o le auai i fonotaga a le Aoga a Perofeta i Katelani.⁴ Ina ua maea le faapaiaga o le malumalu, sa atofaina e taitai o le Ekalesia le Aso Tofi muamua o le masina o se aso anapogi.⁵ O sauniga faapitoa o aso anapogi i le malumalu e aofia ai lauga, molimau patino, ma foai mo e matitiva.⁶

I le va o le 1838, ina ua tuua e le toatele o tagata o le Ekalesia ia Ohaio, ma le 1849, ina ua amata ona faamautuina atili le Au Paia i Iuta, sa faia sauniga anapogi i lea taimi ma lea taimi o se vaega o aufono ma konafesi ma mo le faatinoina o faauuga, faamanuiaina o e mamai, fesoasoani i e matitiva, po o le faamanatuina o fesoasoaniga paia ma faamanuiaga.⁷ E lei leva ae toe faaolaolaina e le Au Paia i le Vanu o Sate Leki le aso anapogi masani i le Aso Tofi muamua o le masina, ma e oo atu i le 1856, sa uunaia e taitai o le Ekalesia se taulaga anapogi masani, e aofia ai meaai sa latou le tagofia po o se aofaiga tupe talitutusa, e fesoasoani ai i e matitiva. O le taimi foi lea na amata ai ona faateleina le faaalia e le aunoa e fonotaga o aso anapogi i tagata o aulotu i le lotoifale o loo tuuina atu molimau.⁸ O nisi taimi e faatulagaina ai e taitai ni anapogi faapitoa i lenei vaitau mo le toomaga mai faalavelave faalenatura ma mai osofaiga e tetee atu i le autaunonofo.⁹ I le 1896, na siitia atu ai e le Au Peresitene Sili ma le Korama a le Toasefululua ia sauniga anapogi i Aso Sa muamua o masina taitasi, fautuaina atu se periota o le anapogi mo le 24 itula, ma talosagaina foai e tutusa ma le faaositaulagaina o ‘aiga e lua.¹⁰

I le faaiuga o le seneturi lona 20, o se galu fou o fautuaga faalesoifua maloloina na siitia ai le anapogi o se manuia faaletino ma le faaleagaga.¹¹ Sa maitau foi e taitai o le Ekalesia ia manuia o le soifua maloloina o le anapogi, ae peitai o le tele o a latou saunoaga i konafesi aoao sa faamamafa lava i le taua o le faatinoina o se auala e tuuina atu ai le toomaga i e matitiva. Sa faalauiloa mai e Iosefa F. Samita se polokalama sili atu ona aloaia o le taulaga anapogi lea e mafai ai e epikopo ma peresitene o siteki i le lotoifale ona aoina ma tufatufa atu foai anapogi ia i latou e le tagolima.¹² A o faateteleina le faia o taulaga anapogi o ni foai o tinoitupe, sa atiae e taitai o le Ekalesia se mamanu e tasi lea e mafai ona faasino atu ai tupe i e matitiva—muamua i uarota, sosoo ai ma siteki, ma mulimuli ai i isi eria e manaomia ai. O lenei polokalama o le taulaga anapogi ua faaauau pea i le seneturi lona 21 o se faiga maoae o le tuuto ma auaunaga alofa mo tagata o le Ekalesia i le lalolagi atoa.¹³

Punaoa o le Ekalesia

Glen M. Leonard, “Why do we hold fast and testimony meeting on the first Sunday of the month?,” Ensign, Mat. 1998, 60–61.

Lisi o Tusi

• A. Dean Wengreen, “The Origin and History of the Fast Day in the Church of Jesus Christ of Latter-day Saints, 1830–1896” (master’s thesis, Brigham Young University, 1955), scholarsarchive.byu.edu.

• Bruce D. Blumell, “Welfare before Welfare: Twentieth Century LDS Church Charity before the Great Depression,” Journal of Mormon History, vol. 6 (1979), 89–106.

• R. Marie Griffith, Born Again Bodies: Flesh and Spirit in American Christianity (Berkeley: University of California Press, 2004).

O Faamatalaga

1. R. Marie Griffith, Born Again Bodies: Flesh and Spirit in American Christianity (Berkeley: University of California Press, 2004), 33–37.

2. Joseph Smith, “Revelation, 7 August 1831 [D&C 59],” 1, josephsmithpapers.org.

3. Joseph Smith, “Revelation, 27–28 December 1832 [D&C 88:1–126],” in Revelation Book 2, pp. 39–40, 45–46, josephsmithpapers.org.

4. “Minutes, 23 March 1833–A,” in Minute Book 1, 18–19, josephsmithpapers.org; John Murdock, Aperila 13th, 1833,” John Murdock Journal typescript, John Murdock Journal and autobiography, Church History Library, Salt Lake City; Joseph Smith, “Revelation, 29 March 1836–A,” in Journal, 1835–1836, 186, josephsmithpapers.org. Tagai foi Autu: Aoga a Perofeta.

5. O tino faakolone, setete, ma fono faitulafono a le malo na faalauiloaina folafolaga eseese o aso anapogi ma faaiuga i vaitaimi o taua ma le pepesi ai o faama‘i. O ia ituaiga o filifiliga e masani ona atofaina o se aso o le vaiaso po o se aso faapitoa mo anapogi ma tatalo faalauaitele e tuufaatasia ai tagatanuu i le sailia o le fesoasoani faalelagi a le Atua. Sa feagai ma le lototele tagata o le Au Paia o Aso e Gata Ai i Katelani ma se faamai pipisi o le kolera i le 1832 lea na finauina ai e nisi o le fono faitulafono a le setete ma le Konekeresi a le Iunaite Setete le faatuina o se aso anapogi masani mo le atunuu. Tagai “Resolution of the House of Burgesses Designating a Day of Fasting and Prayer, 24 Me 1774,” Thomas Jefferson Papers, United States National Archives; Adam Jortner, “Cholera, Christ, and Jackson: The Epidemic of 1832 and the Origins of Christian Politics in Antebellum America,” Journal of the Early Republic, vol. 27, no. 2 (2007), 233–64.

6. Eliza R. Snow, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News Company Printers, 1884), 12–13; Oliver B. Huntington, “Fast Days in Kirtland Temple,” Young Women’s Journal, vol. 8 (1896), 239; Brigham Young, Discourse, 8 Tes. 1867, in Journal of Discourses, 26 vols. (London: Latter-day Saints’ Book Depot, 1854–1886), 12:115.

7. Joseph Smith, “Discourse, 30 Iulai 1840, as Reported by John Smith,” josephsmithpapers.org; Joseph Smith, “Discourse, 20 Mati 1842, as Reported by Wilford Woodruff,” in Wilford Woodruff, Tusi Talaaga, 138, josephsmithpapers.org; A. Dean Wengreen, “The Origin and History of the Fast Day in the Church of Jesus Christ of Latter-day Saints, 1830–1896” (master’s thesis, Brigham Young University, 1955), 18–25.

8. Wengreen, “Origin and History of the Fast Day,” 43–45, 57–58.

9. Tagai i le Autu: Tulafono e Tetee ai i Autaunonofo Tagai foi “Letter to the Presidents of Stakes and Their Counselors,” 2 Tes. 1889, in James R. Clark, ed., Messages of the First Presidency, 6 vols. (Salt Lake City: Bookcraft, 1966), 3:176–177.

10. Wilford Woodruff, George Q. Cannon, and Joseph F. Smith, “An Address,” 5 Nov. 1896, in Clark, ed., Messages of the First Presidency, 3:281–82; Wengreen, “Origin and History of the Fast Day,” 71.

11. Marie Griffith, “Apostles of Abstinence: Fasting and Masculinity during the Progressive Era,” American Quarterly, vol. 52, no. 4 (2000), 599–638; tagai foi Griffith, Born Again Bodies.

12. Joseph F. Smith, October 1915 general conference, 4–5; Thomas G. Alexander, Mormonism in Transition: A History of the Latter-day Saints, 1890–1930 (Urbana: University of Illinois Press, 1996), 95.

13. H. Lester Peterson, “The Magnitude of the Fast Offerings Paid in the Stakes of the Church of Jesus Christ of Latter-Day Saints, 1916–1936,” (master’s thesis, Brigham Young University, 1938), 19; Clark, ed., Messages of the First Presidency, 4:195; “Latter-day Saints Asked to Fast, Pray on Sunday,” Church News, Auk. 18, 1945, 1; William G. Hartley, “Mormon Sundays,” Ensign, Ian. 1978, 19–25; Glen M. Leonard, “Why do we hold fast and testimony meeting on the first Sunday of the month?,” Ensign, Mat. 1998, 60–61.