When Odgerel Ochirjav learned we had published a book on the history of the Church in Taiwan, Voice of the Saints in Taiwan, he contacted us to ask if we might be willing to help write one for the history of the Church in Mongolia. We were happy to work with him and others in this labor of love to preserve their history and legacy. We hope this volume will help others remember the contribution of American missionaries and honor the legacy of early Mongolian pioneers who sacrificed much in their devotion and service to help establish the restored gospel of Jesus Christ in Mongolia. We believe that those who learn and remember the history and faith of their progenitors will be better prepared to build upon that foundation and better carry the “work of salvation” forward.

The Saints in Mongolia examines the history of the Church in Mongolia. It begins with the first efforts to approach the Mongolian government and the arrival of the first couple missionaries, followed by the efforts to translate the scriptures and create the first branches and stakes in Mongolia. It highlights important Church history events in Mongolia and shares the personal voices and faith-promoting stories of early missionaries and pioneer members in Mongolia.

There were many people who have provided photographs, original records, and other artifacts and resources that have been used in the compilation and publication of this book. We are sincerely grateful for their assistance in and love for the Lord’s work and the history of the Church in Mongolia. We are grateful for the assistance provided by the Service Center in Mongolia, the Church History Library’s open stacks and reading room, and the support made available by the Brigham Young University Religious Studies Center, including the work of Scott C. Esplin, Joany O. Pinegar, Devan Jensen, Abby Knudsen, Cara Nickels, Erica Smith, Meghan Rollins Wilson, Carmen Cole, and Brent R. Nordgren. We express our gratitude for those who assisted and personally supported this project, including Odgerel Ochirjav and Ariunchimeg Tserenjav, Adiyabold Namkhai and Tuul Puntsagtseden, and others.

We are grateful for our children’s support and the Lord’s help in facilitating our ability to volunteer and consecrate our time in writing this history. We have been humbled by the devotion and dedication of the Mongolian Saints and touched by their stories of faith, sacrifice, and miracles. We have felt the love and assistance of those on both sides of the veil in guiding and directing us to certain records and individuals that have helped us discover and record important stories that have enriched the narrative of this book. We appreciate and acknowledge all who have helped us throughout the process of collecting, gathering, translating, compiling, and writing this history. We hope that this consecrated effort may be a blessing to the Saints in Mongolia and throughout the world.

A Note Concerning Spellings and Names

Various spellings and names are sometimes utilized with Mongolian names. This is a challenge compounded by various factors related to the evolution of Mongolian names, as well as the various spellings or formatting of names found in various original records. This was sometimes due to updates or changes made by the government or the individual or due to those writing or recording the names.

For example, older government records have used family names followed by given names, while current records reverse this name format. In addition, some early records from American missionaries are not always consistent in both the spelling and the order of given and family names when compared with the records of later missionaries. Even contemporary records from missionaries or members will sometimes provide different spellings of the same name. Additional challenges exist when the multiplicity of records also utilize different name formats depending on the time or period it was written in, who was recording it, or which audience was being addressed. Here is an example to illustrate the different ways a name may be found in various original records:

• Togtokh Enkhtuvshin (father’s name, followed by given name)
• T. Enkhtuvshin (father’s name initial, followed by given name)
• Enkhtuvshin Togtokh (given name, followed by father’s name)
• Brother Enkhtuvshin (addressed by given name for a Mongolian audience)
• Brother Togtokh (addressed by father’s name for an American audience)

Generally, Mongolians use their given name, followed by their father’s name as their family name. They traditionally refer to each other by their given names, and sometimes they use nicknames. In addition, some have adopted American or Western names because most Westerners find it difficult to pronounce Mongolian names.

The naming convention selected by the authors for this book was generally based on the current naming practices of each culture. In the case of most Mongolian names, their given name was followed by their father’s name (used as their family name), and later referred to by their given name, such as Enkhtuvshin Togtokh being referenced as Brother Enkhtuvshin. In the case of most non-Mongolian names, like American names, their given name was followed by their family name, such as Elder Neal A. Maxwell.