The words we use matter. We, as Mormons, often tend to use our own special definitions for gospel terms
without always giving much thought to the reasons for using those specific
terms, or to the particular meanings which may be contained in those
terms. Sometimes we as members even participate in certain church activities without giving much thought to the reasons why we are doing them. This is especially true of the
sacrament, which is one of our most sacred ordinances, and yet we tend to take
it for granted because we observe it almost every week.
“The ordinance of the sacrament has been
called “one of the most holy and sacred ordinances in the Church.” It needs to
become more holy and sacred to each of us” (Hamula, 2014).
“Since we can partake of the sacrament
every week, many take the ordinance for granted or fail to prepare properly for
it each time. External disturbances may prevent complete concentration on
spiritual things during the sacrament. Some do not understand the true nature
of the sacrament.
Almost all Latter-day Saints could
better use the ordinance of the sacrament to help purge their souls in
preparation for eternal life. President David O. McKay stated: “The partaking
of the sacrament of the Lord’s Supper is one of the most sacred ordinances of
the Church of Jesus Christ. Associated with it are principles fundamental in
character building and essential to man’s advancement and exaltation in the
kingdom of God. Too few communicants attach to this simple though sublime rite
the importance and significance that it merits. Unfortunately, the form of
worship is frequently an outward compliance without the true soul
acknowledgment of its deep spiritual significance”” (Doctrines of the Gospel
Teacher Manual, 2011, 71).
To the end that we might more fully
appreciate and understand the deep significance of one of the most important
parts of our worship, it might be helpful to break the term “the sacrament”
down to examine its roots and to glimpse its full meaning.
“The word [sacrament] originally meant “a result of
consecration” or “a means of consecrating, dedicating, or securing by a
religious sanction” (Oxford English Dictionary, s.v. “sacrament”). Sacrament eventually
came to designate a sacred religious observance” (Doctrines of the Gospel
Teacher Manual, 2011, 71).
“The word sacrament comes from two Latin
stems: sacr meaning “sacred,” and ment meaning “mind.” It implies sacred
thoughts of the mind. Even more compelling is the Latin word sacramentum, which literally means “oath
or solemn obligation.” Partaking of the sacrament might therefore be thought of
as a renewal by oath of the covenant previously made in the waters of baptism.
It is a sacred mental moment, including (1) a silent oath manifested by the use
of one’s hand, symbolic of the individual’s covenant, and (2) the use of bread
and water, symbolic of the great atoning sacrifice of the Savior of the world” (Nelson,
1983).
The sacrament is a sacred ordinance,
whereby we renew sacred covenants which we have made with God, but what is an
ordinance, and what is a covenant?
“An ordinance is a sacred ceremony or rite that shows that we have entered into a covenant with God. God has always required His children to make covenants. A covenant is a binding and solemn agreement between God and man. God promises to bless us and we promise to obey Him. God sets the terms of gospel covenants, which we either accept or reject. Keeping covenants brings blessings in this life and exaltation in the life to come.” (Preach My Gospel, 63)
“An ordinance is a sacred ceremony or rite that shows that we have entered into a covenant with God. God has always required His children to make covenants. A covenant is a binding and solemn agreement between God and man. God promises to bless us and we promise to obey Him. God sets the terms of gospel covenants, which we either accept or reject. Keeping covenants brings blessings in this life and exaltation in the life to come.” (Preach My Gospel, 63)
Although it is commonly referred to in
the church as “the sacrament,” the ordinance of the sacrament is more properly
called by its complete designation, “the Sacrament of the Lord’s Supper” (Mckay,
1953, p. 71). (See also Perry, 2011, and
Smith, 1939, p. 202). This helps to
distinguish it from the sacrament of baptism, or the sacrament of marriage.
In Christian parlance, outside of the
Church of Jesus Christ of Latter-day Saints, it is common to hear sacred
observances such as baptism, marriage, and last rites all referred to as
sacraments. This can cause some
confusion for Mormons, because we tend to use the term “the sacrament” to refer
exclusively to the sacrament of the Lord ’s Supper or, as it is often called in
other churches: holy communion, or the Eucharist.
The use of the term “sacrament” to refer
broadly to a number of rites and ordinances may seem somewhat foreign to
members of the Church of Jesus Christ of Latter-day Saints; however, it is
perfectly appropriate to refer to rites such as marriage or baptism as
sacraments, because, as was pointed out earlier, the word sacrament is intended
to denote any sacred “oath or solemn obligation” (Nelson, 1983). When we are sealed in the temple, or when we
are baptized, we make solemn covenants to act a certain way, and to do specific
things, and when we partake of the sacrament we renew the same covenants we
made at baptism. Therefore, by
definition, all of these things qualify as “sacraments.”
“For our purpose here today, a sacrament could be any one of a number of gestures or acts or ordinances that unite us with God and his limitless powers. We are imperfect and mortal; he is perfect and immortal. But from time to time--indeed, as often as is possible and appropriate--we find ways and go to places and create circumstances where we can unite symbolically with him, and in so doing gain access to his power. Those special moments of union with God are sacramental moments--such as kneeling at a marriage altar, or blessing a newborn baby, or partaking of the emblems of the Lord's supper. This latter ordinance is the one we in the Church have come to associate most traditionally with the word sacrament, though it is technically only one of many such moments when we formally take the hand of God and feel his divine power.” (Jeffrey R Holland, “Of Souls, Symbols, and Sacraments,” BYU Devotional Address, 12 January 1988, Retrieved from http://www.familylifeeducation.org/gilliland/procgroup/Souls.htm).
“For our purpose here today, a sacrament could be any one of a number of gestures or acts or ordinances that unite us with God and his limitless powers. We are imperfect and mortal; he is perfect and immortal. But from time to time--indeed, as often as is possible and appropriate--we find ways and go to places and create circumstances where we can unite symbolically with him, and in so doing gain access to his power. Those special moments of union with God are sacramental moments--such as kneeling at a marriage altar, or blessing a newborn baby, or partaking of the emblems of the Lord's supper. This latter ordinance is the one we in the Church have come to associate most traditionally with the word sacrament, though it is technically only one of many such moments when we formally take the hand of God and feel his divine power.” (Jeffrey R Holland, “Of Souls, Symbols, and Sacraments,” BYU Devotional Address, 12 January 1988, Retrieved from http://www.familylifeeducation.org/gilliland/procgroup/Souls.htm).
Furthermore, while they may be unfamiliar
to latter-day saints, such terms as “the Eucharist,” and “communion” can do
much to help us to understand the full meaning of the ordinance of the
sacrament.
Outside of its direct religious meaning,
communion is defined as an “interchange or sharing of thoughts or emotions;
intimate communication: [for example, a] communion with nature” (Dictionary.com,
n.d.). It is in this sense of oneness
that the Apostle Paul used this term to teach about the doctrine of the
sacrament.
1
Corinthians 10:16-17 The cup of blessing which we bless, is it not
the communion of the blood of
Christ? The bread which we break, is it not the communion of the body of
Christ? For we being many are one bread, and one body: for we are all partakers
of that one bread.
When we partake of the sacrament, we
symbolically commune with Christ, and with our fellow church members.
Paul spoke of Church members eating and drinking
together as “partakers of that one bread” (1 Corinthians 10:16–17). In the
culture of the ancient Near East, dining together at the same table was an
expression of unity, peace, and friendship. If there had been problems or
disagreements among individuals before they sat down to eat, these were
resolved, and all parties were reconciled. Paul reminded the Saints of this
idea when he spoke of the sacrament, which he referred to as “communion.” The
word translated as “communion” in 1 Corinthians 10:16 denotes close fellowship,
partnership, and sharing. Therefore, when members partake of “one bread” (loaf)
during the ordinance of the sacrament, they affirm oneness or unity not only
with Christ but also with one another (1 Corinthians 10:17). They are
“partakers of the Lord’s table” (1 Corinthians 10:21) and have the opportunity
to be reconciled with Christ and enjoy greater communion with Him. (New
Testament Student Manual, 2014).
“These are moments when we quite literally unite our will with God's will, our spirit with his spirit, where communion through the veil becomes very real. At such moments we not only acknowledge his divinity, but we quite literally take something of that divinity to ourselves. Such are the holy sacraments” (Jeffrey R Holland, “Of Souls, Symbols, and Sacraments,” BYU Devotional Address, 12 January 1988, Retrieved from http://www.familylifeeducation.org/gilliland/procgroup/Souls.htm).
(We’ll talk more about the communion
symbolism of the sacrament later).
Unlike communion, the term “the
Eucharist” is not found in the Bible, however it has valuable meaning that can
help us to more fully appreciate the sacrament.
When used outside of its explicit religious meaning, the word eucharist
denotes “the giving of thanks; thanksgiving” (Dictionary.com, n.d.). It is
important to remember to be grateful for Christ’s atoning sacrifice which He
made for each of us, and which we commemorate each time we partake of the
sacrament. For this reason, I find the
term “eucharist” to be an important reminder of one of the most important (and
overlooked) meanings of the sacrament.
“In remembrance of this great act of infinite love, which has been the means of redeeming a fallen world, those who profess his name show their gratitude and likewise “the Lord’s death till he come,” by observing this ordinance” (Smith, 1955, p. 339).
“In remembrance of this great act of infinite love, which has been the means of redeeming a fallen world, those who profess his name show their gratitude and likewise “the Lord’s death till he come,” by observing this ordinance” (Smith, 1955, p. 339).
Why
do we observe the sacrament?
We call this sacred ordinance “the
sacrament of the Lord’s supper” because it was instituted by the Savior at the
end of his Mortal ministry, during what has come to be called “the Last
Supper.”
“On the eve of Gethsemane and Calvary,
Jesus gathered His Apostles together one last time to worship. The place was
the upper room of a disciple’s home in Jerusalem, and the season was Passover.
Before them was the traditional Passover
meal, consisting of the sacrificial lamb, wine, and unleavened bread, emblems
of Israel’s past salvation from slavery and death and of a future redemption
yet to be realized. As the meal drew to a conclusion, Jesus took bread, blessed
and broke it, and gave it to His Apostles, saying, “Take, eat.” “This is my
body which is given for you: this do in remembrance of me.” In a similar
manner, He took the cup of wine, offered a blessing on it, and passed it to
those around Him, saying: “This cup is the new testament in my blood,” “which
is shed … for the remission of sins.” “This do in remembrance of me.”
In this simple yet profound manner,
Jesus instituted a new ordinance for God’s covenant people” (Hamula, 2014).
Why did Christ institute this new
ordinance, and why is it called a “new” ordinance? The sacrament was intended to be a symbol of
the solemnization of the new covenant (or testament), which was brought about
both in and through Christ, and as such it superseded and replaced the
observances of the old covenant and law, or what we call the Law of Moses.
“It was instituted by the Savior in the
place of the law of sacrifice which was given to Adam, and which continued with
his children down to the days of Christ, but which was fulfilled in his death,
he being the great sacrifice for sin, of which the sacrifices enjoined in the
law given to Adam were a similitude” (Smith, 1939, p. 202).
“In this simple yet profound manner,
Jesus instituted a new ordinance for God’s covenant people. No longer would
animal blood be spilled or animal flesh be consumed in anticipation of a
redeeming sacrifice of a Christ who was yet to come. Instead, emblems of the
broken flesh and spilled blood of the Christ who had already come would be
taken and eaten in remembrance of His redeeming sacrifice. Participation in
this new ordinance would signify to all a solemn acceptance of Jesus as the
promised Christ and wholehearted willingness to follow Him and keep His
commandments. To those who would so signify and conduct their life, spiritual
death would “pass over” them, and eternal life would be assured” (Hamula,
2014).
The sacrament represents our willingness
to turn ourselves wholly over to God and to His service. No longer do we perform outward sacrifices of
bulls and rams, instead we make spiritual sacrifices, sacrifices that come from
the heart.
1 Peter 2:1-5 Wherefore laying aside all malice, and all
guile, and hypocrisies, and envies, and all evil speakings, As newborn babes,
desire the sincere milk of the word, that ye may grow thereby: If so be ye have
tasted that the Lord is gracious. To whom coming, as unto a living stone,
disallowed indeed of men, but chosen of God, and precious, Ye also, as lively
stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ.
What are these spiritual sacrifices, and
if we are no longer to perform animal sacrifices, how are they to be offered?
3 Nephi 9:19-20 And ye shall offer up unto me no more the
shedding of blood; yea, your sacrifices and your burnt offerings shall be done
away, for I will accept none of your sacrifices and your burnt offerings. And
ye shall offer for a sacrifice unto me a broken heart and a contrite
spirit. And whoso cometh unto me with a
broken heart and a contrite spirit, him will I baptize with fire and with the
Holy Ghost, even as the Lamanites, because of their faith in me at the time of
their conversion, were baptized with fire and with the Holy Ghost, and they
knew it not.
In place of bulls and rams, the Lord
asks that we offer unto him our broken hearts and contrite spirits. What does it mean to have a broken heart and
a contrite spirit? Usually, when one has
a broken heart it means that person is experiencing the depths of sadness and
emotional anguish. Another meaning of
this phrase is that we must have our hearts broken and tamed in the way that a
spirited and rebellious horse might be broken and tamed. We then come to God in a spirit of
contrition, in which we freely acknowledge our transgressions before God, and
humbly and meekly approach Him in a spirit of sorrowful remorse and sincere
repentance. In this spirit of anguish
over sin, and of newfound humility, we then come before God to offer him the
only thing we truly possess for ourselves: our free will. In order to overcome the natural man, and to
become truly meek and humble as one of God’s children, each of us must freely
submit our will to God.
Mosiah 3:19 For the natural man is an enemy to God, and
has been from the fall of Adam, and will be, forever and ever, unless he yields
to the enticings of the Holy Spirit, and putteth off the natural man and
becometh a saint through the atonement of Christ the Lord, and becometh as a
child, submissive, meek, humble, patient, full of love, willing to submit to
all things which the Lord seeth fit to inflict upon him, even as a child doth
submit to his father.
“Our challenge is to unselfishly
sacrifice all that we have been given, including our will. Elder Neal A.
Maxwell rightly said: “The submission of
one’s will is really the only uniquely personal thing we have to place on God’s
altar. The many other things we ‘give’ …
are actually the things He has already given or loaned to us.”
Sacrifice is ultimately a matter of the heart—the heart. “Behold, the Lord requireth the heart and a willing mind.” If we are caring, if we are charitable, if we are obedient to God and follow His prophets, our sacrifices will bring forth the blessings of heaven. “And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.” (Robert K. Dellenbach, “Sacrifice Brings Forth the Blessings of Heaven,” Ensign, Nov. 2002.)
Sacrifice is ultimately a matter of the heart—the heart. “Behold, the Lord requireth the heart and a willing mind.” If we are caring, if we are charitable, if we are obedient to God and follow His prophets, our sacrifices will bring forth the blessings of heaven. “And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.” (Robert K. Dellenbach, “Sacrifice Brings Forth the Blessings of Heaven,” Ensign, Nov. 2002.)
While we speak of this as if it was
something new, God has always been more interested in winning our hearts and
spirits than He ever was in the sacrifice of animals. God has always asked for our hearts to be
broken and our spirits to be contrite, because only then are we ready to be purged
and cleansed from sin so that he can create within us “a clean heart” and “a
right spirit.” King David understood
this principle (and demonstrated this process) when he pleaded with the Lord to:
Psalm 51:1-17 Have mercy upon me, O God, according to thy
lovingkindness: according unto the multitude of thy tender mercies blot out my
transgressions. Wash me throughly from
mine iniquity, and cleanse me from my sin.
For I acknowledge my transgressions: and my sin is ever before me. Against
thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest
be justified when thou speakest, and be clear when thou judgest.
Behold, I was shapen in iniquity; and in
sin did my mother conceive me. Behold, thou desirest truth in the inward parts:
and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop,
and I shall be clean: wash me, and I shall be whiter than snow. Make me to hear
joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all
mine iniquities.
Create in me a clean heart, O God; and renew
a right spirit within me. Cast me not
away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and
uphold me with thy free spirit. Then
will I teach transgressors thy ways; and sinners shall be converted unto
thee. Deliver me from bloodguiltiness, O
God, thou God of my salvation: and my tongue shall sing aloud of thy
righteousness. O Lord, open thou my
lips; and my mouth shall shew forth thy praise.
For thou desirest not sacrifice; else would I give it: thou delightest
not in burnt offering. The sacrifices of
God are a broken spirit: a broken and a contrite heart, O God, thou wilt not
despise.
This is the whole meaning of the Gospel,
and the major significance of the sacrament, that we come before God with an
offering (freely given) of our heart and our spirit, which we (spiritually)
place upon the altar as we partake of the sacrament each week. We must choose to sacrifice our hard heart and
to give up our spirit of pride and rebellion, and replace them with a broken
heart and a contrite spirit, if we hope to obtain forgiveness for sins, and
more importantly, to form a more profound and intimate relationship with
God. If we will covenant to obey His
commandments (and always remember Christ), the Lord will send His Holy Spirit
to always be with us, and to help to create in us a desire to serve God willingly
and from the heart, and enable us to better obey those commandments. In other words, we will be sanctified and
made holy by the workings of the Spirit, and so we will be more prepared to
become true saints and disciples of Christ, and ultimately to become more like
Him. The Lord described this process through
the prophet Ezekiel, in Ezekiel 36:24-27:
“For I will take you from among the
heathen, and gather you out of all countries, and will bring you into your own
land. Then will I sprinkle clean water
upon you, and ye shall be clean: from all your filthiness, and from all your
idols, will I cleanse you. A new heart
also will I give you, and a new spirit will I put within you: and I will take
away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and
cause you to walk in my statutes, and ye shall keep my judgments, and do them.
“When Paul spoke of giving our bodies as
“a living sacrifice,” he drew a parallel to the Old Testament practice of
sacrificing animals. Elder Russell M. Nelson taught: “We are still commanded to
sacrifice, but not by shedding blood of animals. Our highest sense of sacrifice
is achieved as we make ourselves more sacred or holy. This we do by our
obedience to the commandments of God. Thus, the laws of obedience and sacrifice
are indelibly intertwined. … As we comply with these and other commandments,
something wonderful happens to us. We become disciplined! We become disciples!
We become more sacred and holy—like our Lord!” (Russell M. Nelson, “Lessons
from Eve,” Ensign, Nov. 1987, 88).
The
Sacramental Prayers
Much of this symbolism is directly
mentioned in the sacrament prayers which are uttered over both the bread and
the water. As these prayers are spoken,
and while the sacrament is administered to others, we would do well to spend
this time in introspection, and in a deliberate attitude of contrition and
humility, as we freely submit our heart and will to God. It is in such moments that the sacrament can
become a truly transformative spiritual experience, as we are cleansed of our
sins and brought once more into communion with God through His Spirit.
The sacrament gives us an opportunity for
introspection and an opportunity to turn our heart and will to God. Obedience
to the commandments brings the power of the gospel into our lives and greater
peace and spirituality.
The sacrament provides a time for a truly spiritual
experience as we reflect upon the Savior’s redeeming and enabling power through
His Atonement…The sacrament becomes a spiritually strengthening experience when
we listen to the sacrament prayers and recommit to our covenants. To do this,
we must be willing to take upon us the name of Jesus Christ. Speaking of this
promise, President Henry B. Eyring taught: “That means we must see ourselves as
His. We will put Him first in our lives. We will want what He wants rather than
what we want or what the world teaches us to want. (Esplin, 2014).
There is much meaning to be found in the
words contained in the sacrament prayers, and many of the promises and
commitments we make as we partake of the sacrament are contained in the words
of the prayers. In order that we might
more fully grasp the meaning and purpose of the ordinance of the sacrament, it
would be wise to examine these prayers in detail.
First, the bread: O God, the Eternal Father, we ask thee in the
name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of
all those who partake of it, that they may eat in remembrance of the body of
thy Son, and witness unto thee, O God, the Eternal Father, that they are
willing to take upon them the name of thy Son, and always remember him and keep
his commandments which he has given them; that they may always have his Spirit
to be with them. Amen. (D&C 20:77)
And now the prayer for the water, or the
wine (the symbolism here is the same): O God, the Eternal Father, we ask thee
in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the
souls of all those who drink of it, that they may do it in remembrance of the
blood of thy Son, which was shed for them; that they may witness unto thee, O
God, the Eternal Father, that they do always remember him, that they may have
his Spirit to be with them. Amen.
There are a number of words and phrases
contained in these prayers that represent a commitment on our part to do or
become certain things. In an effort to
gain a deeper insight into the promises we make when we partake of the sacrament,
I have broken these terms down in order to examine them each in turn:
Remember
Note that one of the words that is
repeated in both prayers is the word remember. When we partake of the sacrament, we
symbolically commemorate Christ’s sacrifice for us, and we covenant that we
will always remember him. This is more
than a mental thank you to be made every Sunday. We covenant to remember Christ in all that we
do, say, or think, and in all of our dealings with others, every day of the
week, for as long as we live. We need to
remember him because it is easy to forget the promises which we have made to
keep his commandments, to bear one another’s burdens, and to stand as witnesses
of him in all places. When we partake of
the sacrament, we renew our determination to follow in the Savior’s footsteps,
and to strive to adhere to His example in all that we do and are, as disciples
of Jesus Christ. When following Christ
becomes painful or inconvenient, we need to be reminded of the sacrifices which
Christ made for each of us, and we often need to be reminded of the commitment we
willingly made at baptism to follow Christ in faith, no matter the cost.
“As we partake of the sacrament, we
witness to God that we will remember His Son always, not just during the brief
sacrament ordinance. This means that we will constantly look to the Savior’s
example and teachings to guide our thoughts, our choices, and our acts. The
sacrament prayer also reminds us that we must “keep his commandments.” Jesus
said, “If ye love me, keep my commandments” (Esplin, 2014).
“Through the sacramental prayers, we
express our acceptance of this doctrine of Christ and our commitment to live
according to it. In our petition to God, our Eternal Father, we declare that we
will “always remember” His precious Son. First, we witness our “willingness” to
remember. Then we witness that we “do” remember. In so doing, we are making
solemn commitments to exercise faith in Jesus Christ and in His Redemption of
us from death and sin” (Hamula, 2014).
Keep
his commandments
When we partake of the sacrament, we
promise that we will “always… keep his commandments.” We are flawed and prone
to weakness, and so we typically fall short of our promise to “always” keep the
commandments. Therefore, this
declaration represents our solemn determination to do our absolute best to keep
the commandments, and represents our firm commitment to repent when we fall
short. This by no means lets us off the
hook, the sacrament is not designed as a “get out of jail free card” for us to
use whenever keeping the commandments becomes too difficult or
inconvenient. Rather, the ordinance of
the sacrament has been provided to us as a means by which we can grow and
stretch, according to the best of our ability, while allowing us access to the
grace of Christ to renew (and recommit to keeping) our covenants when we fall
short of the glory of God due to our mortal weakness. The sacrament is an opportunity for us to
learn to do better, so that we can do and become better tomorrow than we are
today, and commit to a life which more closely resembles Christ and His perfect
example each day. “If our thoughts,
words, or actions have been less than what they should have been in days past,
we recommit ourselves to more closely align our lives with His in days to come”
(Hamula, 2014).
Willing
to take upon them the name of thy Son
When we are baptized, we covenant to
take upon us the name of our Savior Jesus Christ. When we do so, we covenant to act as He would
act, to do as He would do, and to be what he would have us to be, in all
situations and places in which we find ourselves. When we partake of the sacrament, we renew
our covenants which we made at baptism, including our promise to take upon us
the name of Christ.
“The sacrament becomes a spiritually
strengthening experience when we listen to the sacrament prayers and recommit
to our covenants. To do this, we must be willing to take upon us the name of
Jesus Christ. Speaking of this promise, President Henry B. Eyring taught: “That
means we must see ourselves as His. We will put Him first in our lives. We will
want what He wants rather than what we want or what the world teaches us to
want. (Esplin, 2014).
Taking Christ’s name upon us is about
more than acting as His representative or asking ourselves “What Would Jesus
Do?” as the popular bumper sticker advocates.
Rather, taking his name upon us signifies our willingness to submit our
will to His, which is an essential part of becoming reconciled to God through
Christ, as we strive put off the rebellious natural man and to become a true
saint. This is just one more way in
which the sacrament enables us to gain eternal life, as we join the family of
God, through fellowship with the saints and communion with God.
“[When we partake of the sacrament] we
declare that we “are willing to take upon [us] the name of [the] Son.” That is
a solemn commitment to submit ourselves to His authority and to do His work,
which includes receiving for ourselves every saving ordinance and covenant.
Mosiah 3:19 For the natural man is an enemy to God, and
has been from the fall of Adam, and will be, forever and ever, unless he yields
to the enticings of the Holy Spirit, and putteth off the natural man and
becometh a saint through the atonement of Christ the Lord, and becometh as a
child, submissive, meek, humble, patient, full of love, willing to submit to
all things which the Lord seeth fit to inflict upon him, even as a child doth
submit to his father.
2 Nephi 10:24-25 Wherefore, my beloved brethren, reconcile
yourselves to the will of God, and not to the will of the devil and the flesh;
and remember, after ye are reconciled unto God, that it is only in and through
the grace of God that ye are saved. Wherefore,
may God raise you from death by the power of the resurrection, and also from
everlasting death by the power of the atonement, that ye may be received into
the eternal kingdom of God, that ye may praise him through grace divine. Amen.
For more along these lines read my article Why Being a Child of God is Not Enough.
That
they may always have his Spirit to be with them
“When we commit ourselves to these
principles, we are promised in the sacramental prayers that we will “have his
Spirit to be with [us].” Receiving anew the Spirit is a consummate blessing
because the Spirit is the agent who cleanses and purifies us from sin and
transgression” (Hamula, 2014).
No unclean thing can enter into the
presence of God, and the Holy Ghost cleanses us once again, in renewal of the
blessings of the baptism of fire which we received when we were confirmed a
member of the church. However, there is
an even more profound and sacred aspect to the promise that we will always have
Christ’s spirit to be with us.
“The man who is confirmed [and worthily
partakes of the sacrament] receives, in addition to this Spirit of Christ, the
companionship of the third member of the Godhead. Therefore, he is back again
in the presence of God, through the gift of the Holy Ghost” (Smith, 1955, p.
41).
When we partake of the sacrament each
week, the effects of sin and death are once again expiated on our behalf, and
we are enabled to commune once again with God, through the gift of the Holy
Ghost.
The ordinance of the sacrament is truly
one of the most holy and sacred observances in which we can participate in the
church. We are enabled to enter into the
presence of God in our own meetinghouse.
Small wonder that prophets and apostles have declared the special
sacredness and importance of the sacrament meeting! We can be reunited with God in this life, and
we do not have to wait until the next to meet Him! Truly, if eternal life is to know God, and
Jesus Christ whom He has sent, then the sacrament makes eternal life available
to us in this life and not only in the life to come!
Why
does worthiness matter?
In the earliest preserved Biblical teachings
about the sacrament, the apostle Paul taught that each member who partakes of
the sacrament needs to “examine himself.”
As has been mentioned elsewhere, the sacrament should be a time of
introspection and internal reflection. While
it is appropriate (and important) to reflect on the atoning sacrifice of Jesus
Christ which is commemorated each time we observe the sacrament, it is equally
important to spend time in self-examination, both before and during the administration of
the sacrament. If we determine that we
are unworthy to partake of the sacrament, because of unresolved sin, or due to
some other fault, it is up to us to recuse ourselves from partaking of the
sacrament. This is part of the
self-discipline that is a requirement of Christian discipleship: no one else (who is mortal) will know if we
elect to take the sacrament unworthily for the sake of outward appearances, but
we will know, and to knowingly take upon us an oath which we have broken in the
taking will essentially stunt our spiritual growth.
This is what Paul meant when he taught
that “whosoever shall eat this bread, and drink this cup of the Lord,
unworthily, shall be guilty of the body and blood of the Lord… For he that eateth and drinketh unworthily, eateth and
drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among
you, and many sleep.
If we are honest as we examine ourselves
in preparation to receive the sacrament, there will be no room for self-deception.
“The sacrament is … a time of deep
introspection and self-examination. Paul exhorted, ‘Let a man examine himself,
and so let him eat of that bread, and drink of that cup’ (1 Corinthians 11:28).
The sacrament is a time when we not only remember the Savior, but we match our
life against that of the Great Exemplar. It is a time to put aside all self-deception;
it is a time of absolute sublime truth. All excuses, all facades must fall by
the wayside, allowing our spirit, as it really is, to commune spirit to Spirit
with our Father. At this moment we become our own judge, contemplating what our
life really is and what it really should be. David must have felt this way when
he pleaded, ‘Search me, O God, and know my heart: try me, and know my thoughts:
and see if there be any wicked way in me, and lead me in the way everlasting’
(Psalm 139:23–24). (Hamula, 2014).
“We qualify for the cleansing power of Jesus Christ when we
partake of the sacrament worthily. This is the way we keep ourselves “unspotted
from the world” (D&C 59:9)” (Dale G. Renlund & Ruth L. Renlund, “The
Beautiful Gift of the Sacrament,” Ensign,
Aug. 2018).
As we gain spiritual maturity we will
see that the forgiveness and healing that can come as we partake worthily of
the sacrament is worth more than appearances, and we will come to value spiritual
progress and growth over the esteem of others.
Also, it is a truth that nobody else is actually watching us to see if
we have chosen to partake of the sacrament or not. If I happen to notice that someone has
declined to partake of the sacrament, I tend to say to myself, “there is an
honest man,” and I then promptly forget about it.
Why is it that worthiness is such an
important requirement for those who wish to partake of the sacrament? Recall that when one partakes of the
sacrament, they are signifying that they are willing to do what is required to
receive the companionship of the Holy ghost, and so be ushered back into the
presence of the godhead. The scriptures
are quite clear that no unclean thing can enter into the presence of God
Partaking of the sacrament unworthily
thus represents damnation, because sin separates us from God, and the Spirit
will not and cannot bring us back into communion with God if we are tainted by
unresolved sin. However, one should be careful to use
good judgment in determining whether or not they are worthy to partake of the
sacrament. There is no need to write ourselves off as damned, when the whole point of the sacrament is to help us to grow and progress so that we might become closer to God. To that end Elder John H.
Groberg explained the criteria by which we ought to examine ourselves in order
to determine our worthiness.
“If we desire to improve (which is to
repent) and are not under priesthood restriction, then, in my opinion, we are
worthy. If, however, we have no desire to improve, if we have no intention of
following the guidance of the Spirit, we must ask: Are we worthy to partake, or
are we making a mockery of the very purpose of the sacrament, which is to act
as a catalyst for personal repentance and improvement? If we remember the
Savior and all he has done and will do for us, we will improve our actions and
thus come closer to him, which keeps us on the road to eternal life.
If, however, we refuse to repent and
improve, if we do not remember him and keep his commandments, then we have
stopped our growth, and that is damnation to our souls” (Groberg, 1989).
Even then we are not damned in the eternal sense, for the path of repentance is always open to us in this life, if we will only choose to take it, and I encourage all to seek the aid and counsel of their appropriate priesthood leaders in order that you might once again return to the path of progress and joy.
The significance of the emblems
The significance of the emblems
JST Mark 14:20-25 And as they did eat, Jesus took bread and
blessed it, and brake, and gave to them, and said, Take it, and eat. Behold, this is for you to do in remembrance
of my body; for as oft as ye do this ye will remember this hour that I was with
you. And he took the cup, and when he had
given thanks, he gave it to them; and they all drank of it. And he said unto them, This is in remembrance
of my blood which is shed for many, and the new testament which I give unto
you; for of me ye shall bear record unto all the world. And as oft as ye do this ordinance, ye will
remember me in this hour that I was with you and drank with you of this cup,
even the last time in my ministry.
Verily I say unto you, Of this ye shall bear record; for I will no more
drink of the fruit of the vine with you, until that day that I drink it new in the
kingdom of God.
“The Savior taught by these metaphors
that his life, mission, atonement, and doctrines are the source of eternal
life. Never were his references to bread and water intended literally. The
bread and water used in the sacrament are symbolic representations that teach
us and remind us of the Atonement” (Doctrines of the Gospel Teacher Manual,
2011, 71).
“Our wounded souls can be healed and
renewed not only because the bread and water remind us of the Savior’s
sacrifice of His flesh and blood but because the emblems also remind us that He
will always be our “bread of life” and “living water”” (Esplin, 2014).
The
Bread
“With torn and broken bread, we signify
that we remember the physical body of Jesus Christ—a body that was buffeted
with pains, afflictions, and temptations of every kind, a body that bore a
burden of anguish sufficient to bleed at every pore, a body whose flesh was
torn and whose heart was broken in crucifixion. We signify our belief that
while that same body was laid to rest in death, it was raised again to life from
the grave, never again to know disease, decay, or death. And in taking the
bread to ourselves, we acknowledge that, like Christ’s mortal body, our bodies
will be released from the bonds of death, rise triumphantly from the grave, and
be restored to our eternal spirits” (Hamula, 2014).
“The Hebrew word
for “bread” is lehem, though its
original meaning was “flesh,” as we learn from the Arabic cognate, lahm. It is the second element in the
name of Jesus’ birthplace, Beth-lehem,
“house of bread.” Consequently, bread was a fitting symbol for the flesh of the
Savior, who declared himself to be “the true bread from heaven” (see John
6:32-58)” (Tvedtnes, 2007).
John 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
John 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
Christ taught that He is the bread
of life, and that all those who come unto him shall never hunger. We depend on our daily bread for health and
sustenance. Without it we would quickly
perish. Unfortunately, no matter how
much, or how many times, we eat, we will always hunger once more. There is no mortal food which can truly
satisfy our profound need.
Just so, Christ is that bread upon
which we must come to depend or else we must surely perish. Jesus Christ and the message of His gospel
are the only things that can truly satisfy the hunger and the emptiness that gnaws
at our souls. Without him we would be
empty and miserable in this world, and ultimately our life would have no
purpose. We depend wholly on the kindness
and grace of the Savior, who offers us His broken body so that we might be
eternally filled. Through Him we can be
filled with what truly matters, namely eternal life and righteousness, and
eternity with those whom we love.
John 6:48-51 I am that bread of life. Your fathers did eat manna in the wilderness,
and are dead. This is the bread which
cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from
heaven: if any man eat of this bread, he shall live for ever: and the bread
that I will give is my flesh, which I will give for the life of the world.
The
Water
“With a small cup of water, we signify
that we remember the blood Jesus spilled and the spiritual suffering He endured
for all mankind. We remember the agony that caused great drops of blood to fall
in Gethsemane. We remember the bruising and scourging He endured at the hands
of His captors. We remember the blood He spilled from His hands, feet, and side
while at Calvary. And we remember His personal reflection on His suffering:
“How sore you know not, how exquisite you know not, yea, how hard to bear you
know not.” In taking the water to ourselves, we acknowledge that His blood and
suffering atoned for our sins and that He will remit our sins as we embrace and
accept the principles and ordinances of His gospel.
“Thus, with bread and water, we are
reminded of Christ’s Redemption of us from death and sin” (Hamula, 2014).
Christ taught that He was the living water, which meant that He is an unquenchable source of life and life-giving purity that springs forth eternally. He promised that those who drink of this water will never thirst.
Christ taught that He was the living water, which meant that He is an unquenchable source of life and life-giving purity that springs forth eternally. He promised that those who drink of this water will never thirst.
John 4:13-14 Jesus
answered and said unto her, Whosoever drinketh of this water shall thirst
again: But whosoever drinketh of the
water that I shall give him shall never thirst; but the water that I shall give
him shall be in him a well of water springing up into everlasting life.
Alma 42:27 Therefore, O my son, whosoever will come may
come and partake of the waters of life freely; and whosoever will not come the
same is not compelled to come; but in the last day it shall be restored unto
him according to his deeds.
Isaiah 12:2-3 Behold, God is my salvation; I will trust,
and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is
become my salvation. Therefore with joy
shall ye draw water out of the wells of salvation.
Psalms 36:9-10 For with thee is the fountain of life: in thy
light shall we see light. O continue thy
lovingkindness unto them that know thee; and thy righteousness to the upright
in heart.
Isaiah 58:11 And the LORD shall guide thee continually,
and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like
a watered garden, and like a spring of water, whose waters fail not.
When we drink literal water we will
inevitable become thirsty again, no matter how much or how deeply we
drink. No matter how hard we try, we can never be satisfied. Similarly, no
matter how hard we scrub, or how often we bathe, no amount of water can ever
cleanse our souls. Just so, true happiness
and fulfillment, and the blessings of sanctification and eternal life are out
of our reach without the aid of the Savior.
Only He can offer the water that grants eternal life, and the peace and
joy that “passeth all understanding” (see Philippians 4:7). This living water is meant to sustain us in
the here and now, and not just in the hereafter, and Elder Joseph B. Wirthlin
explained how we ought to go about obtaining this living water:
“Do you wish to partake of this living
water and experience that divine well springing up within you to everlasting
life?
“Then be not afraid. Believe with all
your hearts. Develop an unshakable faith in the Son of God. Let your hearts
reach out in earnest prayer. Fill your minds with knowledge of Him. Forsake
your weaknesses. Walk in holiness and harmony with the commandments” (Wirthlin,
2006).
Ultimately, the great promise contained
in the sacrament prayers, and symbolized by the sacred emblems employed by the
Savior, is that those who follow Christ and honor those covenants which they
have made with the Lord will be granted eternal life. Eternal life and the immortality of man are
the Lord’s two great purposes for us, and the ordinance of the sacrament plays
a crucial part in helping us to realize those purposes.
John 6:54 Whoso eateth my flesh, and drinketh my blood,
hath eternal life; and I will raise him up at the last day.
Why do we partake of water instead of wine when we observe the sacrament?
Why do we partake of water instead of wine when we observe the sacrament?
Despite what many people think, the word
of wisdom is not the reason that the church no longer uses wine in the
sacrament. In fact, wine is expressly
permitted for use in the sacrament in this passage from Section 89 of the
Doctrine of Covenants, which is known as “the Word of Wisdom.”
D&C 89:5-6 That inasmuch as any man drinketh wine or
strong drink among you, behold it is not good, neither meet in the sight of
your Father, only in assembling yourselves
together to offer up your sacraments before him. And, behold, this should be wine, yea, pure
wine of the grape of the vine, of your own make.
In August 1830, Joseph Smith was on his
way to buy some wine for use in the observance of the sacrament in a gathering
of the saints when he was met by a heavenly messenger who instructed him not to
buy wine from the “enemies” of the church.
D&C 27:3-4 Wherefore, a commandment I give unto you,
that you shall not purchase wine neither strong drink of your enemies;
Wherefore, you shall partake of none except it is made new among you; yea, in
this my Father's kingdom which shall be built up on the earth.
The messenger also informed Joseph, on
behalf of the Lord, that the particular items used in the sacrament are less
important than what they represent.
D&C 27:1-2 Listen to the voice of Jesus Christ, your
Lord, your God, and your Redeemer, whose word is quick and powerful. For,
behold, I say unto you, that it mattereth not what ye shall eat or what ye
shall drink when ye partake of the sacrament, if it so be that ye do it with an
eye single to my glory—remembering unto the Father my body which was laid down
for you, and my blood which was shed for the remission of your sins.
In view of this revelation, the church
eventually substituted water for wine in the sacrament, and by the early
twentieth century wine was no longer used in LDS congregations.
"Since “it mattereth not” what we drink for the sacrament, Church leaders have asked us to use water, which is inexpensive and universally available.
No matter what is used for the sacrament, we should focus our thoughts on the Savior and our commitment to follow Him" ("Why do we use water instead of wine for the sacrament?", 2008).
"Since “it mattereth not” what we drink for the sacrament, Church leaders have asked us to use water, which is inexpensive and universally available.
No matter what is used for the sacrament, we should focus our thoughts on the Savior and our commitment to follow Him" ("Why do we use water instead of wine for the sacrament?", 2008).
The
Symbolic Power of the Sacrament Emblems
The emblems of the sacrament are
intended to be purely symbolic, and as such contain no power or holiness in and
of themselves, nor are they sufficient to nourish us in the physical
sense. Any power contained the sacrament
emblems comes from our inner spiritual dedication to honor the covenants we
made at baptism, and which we renew each time we partake of the sacrament, and
also from the administration of those covenants through the priesthood of
God. The bread and water are therefore
powerful symbols of the spiritual nourishment that is provided by worthy and
mindful observance of the sacrament.
“Perhaps more than any other food and
drink, bread and water represent sustenance for the human body. But partaking
of the bread and water of the sacrament provides no purposeful sustenance for
the body. If the sacrament is not designed to sustain the body, then what is to
be sustained? …the emblems of the sacrament are for the sake of the soul, not
of the body. The Savior promised that if we partake of the sacrament with
fulness of heart and purity of intent, our soul “shall never hunger nor thirst,
but shall be filled”” (Doctrines of the Gospel Teacher Manual, 2011, 71).
[Mormon] noted repeatedly that the disciples and the multitude were “filled” by the tiny emblems of a crust of bread and a sip of wine. Obviously they were not “filled” physically. This invitation from Christ to take the meaning of the sacrament to our very souls provides the context for how one is filled by such tiny emblems, for when the multitude had eaten the bread and drunk the wine, they were “filled with the Spirit; and they did cry out with one voice, and gave glory to Jesus, whom they both saw and heard”” (Holland, 1997, pp. 283-284).
Note also this important warning: Partaking of the sacrament is not meant to be a substitute for genuine remorse and heartfelt repentance. The emblems are not magic talismans to magically erase sin without any effort on your part whatsoever.
“You cannot willfully sin Saturday night and expect to be miraculously forgiven by taking a piece of bread and drinking a little water on Sunday. Repentance is a more involved process requiring remorse and forsaking of sin. Preplanned repentance is repugnant to the Savior” (Dale G. Renlund & Ruth L. Renlund, “The Beautiful Gift of the Sacrament,” Ensign, Aug. 2018).
[Mormon] noted repeatedly that the disciples and the multitude were “filled” by the tiny emblems of a crust of bread and a sip of wine. Obviously they were not “filled” physically. This invitation from Christ to take the meaning of the sacrament to our very souls provides the context for how one is filled by such tiny emblems, for when the multitude had eaten the bread and drunk the wine, they were “filled with the Spirit; and they did cry out with one voice, and gave glory to Jesus, whom they both saw and heard”” (Holland, 1997, pp. 283-284).
Note also this important warning: Partaking of the sacrament is not meant to be a substitute for genuine remorse and heartfelt repentance. The emblems are not magic talismans to magically erase sin without any effort on your part whatsoever.
“You cannot willfully sin Saturday night and expect to be miraculously forgiven by taking a piece of bread and drinking a little water on Sunday. Repentance is a more involved process requiring remorse and forsaking of sin. Preplanned repentance is repugnant to the Savior” (Dale G. Renlund & Ruth L. Renlund, “The Beautiful Gift of the Sacrament,” Ensign, Aug. 2018).
Communion
The sacrament ordinance is therefore designed
to be a profoundly spiritual experience in which we each are offered a chance
to commune once more with God, and as such it requires a much more profound
level of devotion from those who participate in it.
“One of the invitations inherent in the
sacramental ordinance is that it be a truly spiritual experience, a holy
communion, a renewal for the soul. Jesus
said to the Nephites, “He that eateth this bread eateth of my body to his soul;
and he that drinketh of this wine drinketh of my blood to his soul; and his
soul shal never hunger nor thirst, but shall be filled”” (Holland, 1997, p. 283).
When we partake of the sacrament each
week we are not supposed to be drawing pictures in the program, or texting our
girlfriend, or any of the other things that we are prone to do while we wait
for the bread and the water to be passed.
During this sacred ordinance we are meant to place ourselves “in a state
of intimate, heightened sensitivity and receptivity” so that we can “be in
intimate communication or rapport” with God.
This ordinance is not the only time that we can, or frankly should, commune with God (the temple is the obvious place for an experience of this nature). However the sacrament is the most basic symbol of our dedication to coming to a oneness with our God and Savior, as well as of our fellowship and unity with our fellow disciples, and as such it should merit a more profound consideration as we prepare for this experience each week.
“If the emblems of the sacrament are being passed and you
are texting or whispering or playing video games or doing anything else to deny
yourself essential spiritual food, you are severing your spiritual roots and
moving yourself toward stony ground. You are making yourself vulnerable to
withering away when you encounter tribulation like isolation, intimidation, or
ridicule.” (Dallin H. Oaks, “The Parable
of the Sower,” Ensign, May 2015, lds.org).
“During sacrament meeting—and especially during the
sacrament service—we should concentrate on worship and refrain from all other
activities, especially from behavior that could interfere with the worship of
others…Sacrament meeting is not a time for reading books or magazines. Young
people, it is not a time for whispered conversations on cell phones or for
texting persons at other locations. When we partake of the sacrament, we make a
sacred covenant that we will always remember the Savior. How sad to see persons
obviously violating that covenant in the very meeting where they are making it.”
(Dallin H. Oaks, “Sacrament Meeting and the Sacrament,” Ensign, Nov. 2008, lds.org).
This ordinance is not the only time that we can, or frankly should, commune with God (the temple is the obvious place for an experience of this nature). However the sacrament is the most basic symbol of our dedication to coming to a oneness with our God and Savior, as well as of our fellowship and unity with our fellow disciples, and as such it should merit a more profound consideration as we prepare for this experience each week.
The sacramental ordinance (in which we
renew our baptismal covenants) is a sublime and beautiful symbol of our
willingness to take Christ’s name upon us and our determination to “put on
Christ” and to serve Him and “to stand as witnesses of God at all times and in
all things, and in all places that ye may be in, even until death, that ye may
be redeemed of God”. When we partake of
the sacrament we renew our baptismal covenants, through which we became
“members of the body of Christ” (I refer you once again to 1 Corinthians
12:12-13) or in other words, members of Christ‘s church. This symbolizes both our unity with our
fellow disciples as well as our unity with Christ.
A less commonly understood aspect of
this symbol of unity with Christ is that when we partake of the bread and the
water that represent Christ’s broken flesh and the blood that he shed for us,
we are, in effect, putting Christ in our body (or more accurately we are
putting Christ in our hearts). In
observing the sacrament, we once again become members of His body, and
simultaneously he becomes a part of our body.
When we become a part of Christ, we should also be making Christ a part
of us. This (symbolic) unity assures us
that we are “alive in Christ”. Christ
explains this concept far better than I can in John 6:56-57:
He that eateth my flesh, and drinketh my blood,
dwelleth in me, and I in him. As the
living Father hath sent me, and I live by the Father: so he that eateth me,
even he shall live by me.
Dietrich Bonhoeffer elaborates: “Christians are “with Christ” in a special
sense….For Christians it is a means of grace.
Baptism is [our] assurance that [we] are “dead with Christ”, “Crucified
with him”, “buried with him”, “planted together in the likeness of his
death”. All this creates in [us] the
assurance that [we] will also live with him.
‘We with Christ’-for Christ is Emmanuel, ‘God with us.’ Only when we know Christ in this way is our
being with him a source of grace….Thus not only does the individual become a
member of the Body of Christ, but the fellowship of the baptized becomes a body
identical with Christ’s own Body. The
Christians are ‘in Christ’ and ‘Christ in them.’ They…are henceforth ‘in Christ’ in the
totality of their being and life…”
(Dietrich Bonhoeffer, The Cost of Discipleship, 240)
In other words, it is not enough to
simply declare one’s support for, or even loyalty for, Jesus Christ, even when
done so by means of covenant. The intent
of the ordinance is to help us to symbolically become one with Christ in order
that we might be saved. To do this we
must take upon ourselves more than His name, we must take upon us His very
nature-His essence, His identity. We
must become so much like Christ, so united with Him, that it can be said that
we are “‘in Christ’ in the totality of [our] being and life.” C. S. Lewis helped to explain the role that
the sacrament plays in forming the Christ-life in each of us.
“Let me make it quite clear that when
Christians say the Christ-life is in them, they do not mean simply something
mental or moral. When they speak of being "in Christ" or of Christ
being "in them," this is not simply a way of saying that they are
thinking about Christ or copying Him. They mean that Christ is actually
operating through them; that the whole mass of Christians are the physical
organism through which Christ acts—that we are His fingers and muscles, the
cells of His body. And perhaps that explains one or two things. It explains why
this new life is spread not only by purely mental acts like belief, but by
bodily acts like baptism and Holy Communion. It is not merely the spreading of
an idea; it is more like evolution-a biological or super-biological fact. There
is no good trying to be more spiritual than God. God never meant man to be a
purely spiritual creature. That is why He uses material things like bread and
wine to put the new life into us. We may think this rather crude and
unspiritual. God does not: He invented eating. He likes matter. He invented it”
(Lewis, 1952, pp. 63-64).
The concept of Christ operating and
“living” through us is what Paul taught when he said:
Galatians 2:20 I am crucified with Christ: nevertheless I
live; yet not I, but Christ liveth in me: and the life which I now live in the
flesh I live by the faith of the Son of God, who loved me, and gave himself for
me.
This concept of the Christ-life is more
commonly taught among Mormons using the concept of “taking Christ’s name upon
you.” As Elder Dallin H. Oaks taught,
this has reference to more than Christ’s name.
Rather it refers to the process of “attaining the essence of Christ.”
“Have they not read the scriptures,
which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the
last day; And whoso taketh upon him my name, and endureth to the end, the same
shall be saved at the last day. [3 Nephi
27:5-6]
This reference to taking upon us the
name of Christ and being ‘saved at the last day’ is a clear reference to
exaltation, which means attaining the essence of Christ. Thus, in the concluding lecture on faith, the
Prophet [Joseph Smith] taught that ‘salvation [exaltation] consists in the
glory, authority, majesty, power, and dominion which Jehovah possesses and in
nothing else; and no being can possess it but himself or one like him.’ (Lectures on Faith, 7:9) (Emphasis added)
In other words, to be saved we must take
upon us-attain to-the essence of Christ.
This is the purpose and goal of His plan, including His atonement, His
authority, and His commandments, under which we give obedience and service,
receive ordinances, and make and keep covenants.” (Dallin H. Oaks, His Holy Name, 56)
The sacrament helps us to do this
because, as was mentioned earlier, “The word translated as “communion” in [the
New Testament] denotes close fellowship, partnership, and sharing. Therefore,
when members partake of “one bread” (loaf) during the ordinance of the sacrament,
they affirm oneness or unity…with Christ” (New Testament Student Manual,
2014). The fellowship that is gained by
means of the sacramental ordinance is one so profound that it allows us to be one
with God in this life, through the companionship of the Holy Ghost, and in the
next life it empowers us to become like God, as we gain eternal life, which
comes through the atoning sacrifice of Jesus Christ.
“Fellowship includes the ideas of
communion, partnership, and sharing a common life. Elder Bruce R. McConkie
taught, “To have fellowship with the Lord in this life is to enjoy the
companionship of his Holy Spirit, … and to have fellowship with him in eternity
is to be like him, having that eternal life of which he is the possessor and
originator”” (New Testament Student Manual, 2014).
Does
the order (bread first, water second) matter?
Hamula, of the quorum of the Seventy,
taught that the fact that we partake of the bread before the water has important
symbolic significance:
“The sequence of bread first and water
second is not inconsequential. In partaking of the bread, we are reminded of
our own inevitable personal resurrection, which consists of more than just the
restoration of body and spirit. By the power of the Resurrection, all of us
will be restored to the presence of God. That reality presents to us the
fundamental question of our lives. The fundamental question facing all of us is
not whether we will live but with whom we will live after we die. While every
one of us will return to the presence of God, not every one of us will remain
with Him.
“Through mortality, every one of us
becomes soiled with sin and transgression. We will have had thoughts, words,
and works that will have been less than virtuous. In short, we will be unclean.
And the consequence of uncleanliness in the presence of God, Jesus made
perfectly clear: “No unclean thing can dwell … in his presence.” That reality
was brought home to Alma the Younger, who, when confronted by a holy angel, was
so racked, harrowed, and tormented by his uncleanliness that he desired to
become “extinct both soul and body, that [he] might not be brought to stand in
the presence of … God.”
“In partaking of the sacramental water,
we are taught how we may be made clean from sin and transgression and thus
stand in the presence of God. By the shedding of His innocent blood, Jesus
Christ satisfied the demands of justice for every sin and transgression. He
then offers to make us clean if we will have faith in Him sufficient to repent;
accept all the ordinances and covenants of salvation, beginning with baptism;
and receive the Holy Ghost. Upon our receipt of the Holy Ghost, we are cleansed
and purified. Jesus made this doctrine very clear:
“No unclean thing can enter into [God’s]
kingdom; … nothing entereth into his rest save it be those who have washed
their garments in my blood. …
“Now this is the commandment: Repent,
all ye ends of the earth, and come unto me and be baptized in my name, that ye
may be sanctified by the reception of the Holy Ghost, that ye may stand
spotless before me at the last day.”
“This is the doctrine of Christ. When we
receive this doctrine and conduct our lives accordingly, we are in effect
washed in the blood of Christ and made clean” (Hamula, 2014).
According to Hamula, the bread
represents the physical restoration of our bodies through the resurrection, and
the unavoidable fact that we will all be brought to stand before God to answer
for our sins and transgressions. All men
will be resurrected, as a free gift through the grace of God, and brought to
stand in the presence of God to be judged.
Those who have not repented of their sins and allowed themselves to be
cleansed by the atonement of Jesus Christ will find that they cannot bear to
remain in God’s presence.
Alma 12:12-15 And Amulek hath spoken plainly concerning
death, and being raised from this mortality to a state of immortality, and
being brought before the bar of God, to be judged according to our works. Then if our hearts have been hardened, yea,
if we have hardened our hearts against the word, insomuch that it has not been
found in us, then will our state be awful, for then we shall be condemned. For our words will condemn us, yea, all our
works will condemn us; we shall not be found spotless; and our thoughts will
also condemn us; and in this awful state we shall not dare to look up to our
God; and we would fain be glad if we could command the rocks and the mountains
to fall upon us to hide us from his presence.
But this cannot be; we must come forth and stand before him in his glory,
and in his power, and in his might, majesty, and dominion, and acknowledge to
our everlasting shame that all his judgments are just; that he is just in all
his works, and that he is merciful unto the children of men, and that he has
all power to save every man that believeth on his name and bringeth forth fruit
meet for repentance.
Mosiah 2:38-39 Therefore if that man repenteth not, and
remaineth and dieth an enemy to God, the demands of divine justice do awaken
his immortal soul to a lively sense of his own guilt, which doth cause him to
shrink from the presence of the Lord, and doth fill his breast with guilt, and
pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up
forever and ever. And now I say unto
you, that mercy hath no claim on that man; therefore his final doom is to
endure a never-ending torment.
Alma 12:16-18 And now behold, I say unto you then cometh a
death, even a second death, which is a spiritual death; then is a time that
whosoever dieth in his sins, as to a temporal death, shall also die a spiritual
death; yea, he shall die as to things pertaining unto righteousness. Then is the time when their torments shall be
as a lake of fire and brimstone, whose flame ascendeth up forever and ever; and
then is the time that they shall be chained down to an everlasting destruction,
according to the power and captivity of Satan, he having subjected them
according to his will. Then, I say unto
you, they shall be as though there had been no redemption made; for they cannot
be redeemed according to God's justice; and they cannot die, seeing there is no
more corruption.
No unclean thing can dwell in the
presence of God, and eternal separation from God represents such bitter torment
that it is often called the second death in the scriptures. Fortunately, Christ has offered each of us
the opportunity to repent of our sins, and to be washed clean through the power
of His redemption, by means of His Spirit.
We gain access to this spirit through covenant, and we renew our
covenants by partaking of the sacrament.
The sacrament emblem of the water represents the internal (and less
tangible) cleansing and purifying effect of the Holy Ghost, which is offered to
us as the principle blessing for making and renewing the baptismal covenant
before God. If we have been cleansed
through the atonement of Christ, God’s judgment holds no fear for us, and we
will be able to claim Christ’s grace and righteousness when we are called to
stand before Him. The sacrament, and
other covenantal observances, will enable us to enter into God’s rest, to enjoy
eternal life, which is the greatest gift that God has to give.
The Role of the Aaronic Priesthood in administering the sacrament
D&C 20:75-76 It is expedient that the church meet together
often to partake of bread and wine in the remembrance of the Lord Jesus; And
the elder or priest shall administer it; and after this manner shall he
administer it—he shall kneel with the church and call upon the Father in solemn
prayer, saying:
“Aaronic Priesthood holders represent
the Savior when they prepare, bless, and pass the sacrament. As a priesthood
holder extends his arm to offer us the sacred emblems, it is as if the Savior
Himself were extending His arm of mercy, inviting each one of us to partake of
the precious gifts of love made available through His atoning sacrifice—gifts
of repentance, forgiveness, comfort, and hope” (Esplin, 2014).
“In general, the blessings of spiritual
companionship and communication are only available to those who are clean. …
Through the Aaronic Priesthood ordinances of baptism and the sacrament, we are
cleansed of our sins and promised that if we keep our covenants we will always
have His Spirit to be with us. I believe that promise not only refers to the
Holy Ghost but also to the ministering of angels, for ‘angels speak by the
power of the Holy Ghost; wherefore, they speak the words of Christ’ (2 Nephi
32:3). So it is that those who hold the Aaronic Priesthood open the door for
all Church members who worthily partake of the sacrament to enjoy the
companionship of the Spirit of the Lord and the ministering of angels” (Oaks,
1998).
Too often we take the sacrament, and those who are privileged to participate in the administration of this ordinance, for granted. Remember that these humble Aaronic priesthood holders represent the Savior as they administer the sacrament, even though they may be only twelve years old. What a marvelous thing it is that someone so young can exercise the responsibility to stand as a representative of the Savior in service to the members of His ward, to help them to partake of the cleansing power of the sacrament. Do not discount someone because he is “just a deacon.” In the priesthood, nobody is “just” anything, and even the lowliest deacon can exercise the power of God for the benefit of those around Him.
Too often we take the sacrament, and those who are privileged to participate in the administration of this ordinance, for granted. Remember that these humble Aaronic priesthood holders represent the Savior as they administer the sacrament, even though they may be only twelve years old. What a marvelous thing it is that someone so young can exercise the responsibility to stand as a representative of the Savior in service to the members of His ward, to help them to partake of the cleansing power of the sacrament. Do not discount someone because he is “just a deacon.” In the priesthood, nobody is “just” anything, and even the lowliest deacon can exercise the power of God for the benefit of those around Him.
Is
it necessary to take the sacrament with one’s right hand? Does it really make
any difference which hand is used?
In an answer to this question, Elder
Russell M. Nelson, who was then a regional representative for the Church, cited
a number of examples in the scriptures in which the right hand is used as a
symbol to denote favor and preferred status.
“As Rachel lay dying in the pain of childbirth, she named her new son Ben-oni, which in Hebrew means “son of my sorrow” or “distress.” But her bereaved husband, Jacob (Israel), changed the name of their newborn son, perhaps to avoid a repeated reference to her travail and death each time his son’s name might be spoken. The name he chose instead was Benjamin, which in Hebrew means “son at the right (hand).” (See Gen. 35:16–19.) Israel’s great love for his beloved Rachel was signified by this special designation given to Benjamin, his twelfth son.
“As Rachel lay dying in the pain of childbirth, she named her new son Ben-oni, which in Hebrew means “son of my sorrow” or “distress.” But her bereaved husband, Jacob (Israel), changed the name of their newborn son, perhaps to avoid a repeated reference to her travail and death each time his son’s name might be spoken. The name he chose instead was Benjamin, which in Hebrew means “son at the right (hand).” (See Gen. 35:16–19.) Israel’s great love for his beloved Rachel was signified by this special designation given to Benjamin, his twelfth son.
That the right hand suggests symbolic
favor is suggested again in the parable of the sheep and the goats. Jesus said:
“When the Son of man shall come in his
glory, and all the holy angels with him, then shall he sit upon the throne of
his glory:
“And before him shall be gathered all
nations: and he shall separate them one from another, as a shepherd divideth
his sheep from the goats:
“And he shall set the sheep on his right
hand, but the goats on the left.
“Then shall the King say unto them on
his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world.” (Matt. 25:31–34.)
Numerous other scriptural references to
the right hand are listed on page 433 of the Topical Guide appended to the new
LDS edition of the Bible. These accounts give some background and insight into
the symbolic significance of the right hand—a symbolism that appears in the
language and other cultural features of the Jewish and Christian world. In
Latin, for example, dexter (right) and sinister (left) not only indicated right
and left but became the roots for adjectives carrying favorable and unfavorable
connotations. The use of the right hand as a symbolic gesture was in time
extended to the administration of governmental oaths, and to the courtroom, as
witnesses were called to testify under oath.
With this background, we may now focus
on the question of which hand to use when partaking of the sacrament.
The word sacrament comes from two Latin
stems: sacr meaning “sacred,” and ment meaning “mind.” It implies sacred
thoughts of the mind. Even more compelling is the Latin word sacramentum, which
literally means “oath or solemn obligation.” Partaking of the sacrament might
therefore be thought of as a renewal by oath of the covenant previously made in
the waters of baptism. It is a sacred mental moment, including (1) a silent
oath manifested by the use of one’s hand, symbolic of the individual’s
covenant, and (2) the use of bread and water, symbolic of the great atoning
sacrifice of the Savior of the world.
The hand used in partaking of the
sacrament would logically be the same hand used in making any other sacred
oath. For most of us, that would be the right hand. However, sacramental
covenants—and other eternal covenants as well—can be and are made by those who
have lost the use of the right hand, or who have no hands at all. Much more
important than concern over which hand is used in partaking of the sacrament is
that the sacrament be partaken with a deep realization of the atoning sacrifice
that the sacrament represents.
Parents are sometimes concerned about
which hand their children use to partake of the sacrament. As a means of
education, preparation, and training, unbaptized children in the Church are
offered the sacrament “to prefigure the covenant they will take upon themselves
when they arrive at the years of accountability.” (Bruce R. McConkie, Mormon Doctrine,
2nd ed., Salt Lake City: Bookcraft, 1966, p. 660.) Therefore, it is very
important that they develop a good feeling and a sacred mental attitude about
the symbolism and significance of the sacrament. Parents who wish to teach the
importance of this sacred experience might make the topic a part of family home
evening instruction. Then, if a reminder becomes necessary in a meeting, it may
be given quietly, in patience and love.
Partaking of the sacrament is a sacred
mental process, and as such it becomes a very personal one for me. I think of
the covenants being made between me and Deity as the prayers are pronounced. I
think of God offering his Only Begotten Son. I think of the atoning sacrifice
of my Savior, Jesus Christ. The sacrament was instituted by him. For all
mankind, even me, he offered his flesh and blood and designated the bread and
the water as symbolic emblems. Because I have a right hand, I offer it in
partaking of the sacrament as an oath, that I will always remember his atoning
sacrifice, take his name upon me and remember him, and keep the commandments of
God.
This is a sacred privilege for all
faithful Saints each Sabbath day.”
(Nelson, 1983).
Why
do we take the sacrament every week?
Why do we have to take the sacrament
again every week? Other ordinances, such
as marriage and baptism (ideally) happen only once. What makes the ordinance of the sacrament so different?
“… [The Savior] knows that in our
weakness we need to commit not just once at baptism, but frequently thereafter.
Each week, each month, each year as we stretch forth our hand to partake of his
emblems we commit with our honor, for whatever it is worth, to serve him, keep
his commandments, and put our life in harmony with the divine standard” (Tad R.
Callister, The Infinite Atonement [2000], 291–92).
“In the present dispensation, at the
time of the organization of the Church, the Lord said: ‘It is expedient that
the church meet together often to partake of bread and wine in the remembrance
of the Lord Jesus.’ Then follow the exact words which are to be used in
blessing the bread and the wine, or water, which by revelation has been
substituted for wine.
“To meet together often for this purpose
is a requirement made of members of the Church, which is just as binding upon
them in its observance as the requirement in relation to any other principle or
ordinance of the gospel. No member of the Church who refuses to observe this
sacred ordinance can retain the inspiration and guidance of the Holy Ghost.
It is as true today as it was in the
days of Paul, that many members of the church are weak and sickly, in spirit
and body, and many sleep, because they have failed to show their love for, and
obedience to, the Lord Jesus Christ in the keeping of this commandment” (Smith,
1955, 338).
The sacrament is an incredible blessing
and a tender sign of God’s mercy and grace toward us. Through God’s loving kindness we can learn
and grow “precept upon precept; line upon line,… here a little, and there a
little,” instead of being expected to be perfect all at once, which is more
than most of us can handle right now.
The Lord has provided us the ordinance of the sacrament, and in truth
His whole gospel and especially the principle of repentance, to allow us the
freedom to expand our capacity for light and goodness through gradual growth
and improvement, until finally we are made perfect through Him and perfected in
Him.
D&C 50:24 That which is of God is light; and he that
receiveth light, and continueth in God, receiveth more light; and that light
groweth brighter and brighter until the perfect day.
As we partake of the sacrament in the
correct spirit, we will be blessed with an increased ability to make right
choices, and to resist temptation. As we
learn and grow, our natures will eventually be changed in such a way that
commandment keeping will become a part of who we are, rather than a burden to
be borne.
“We qualify for the cleansing power of Jesus Christ when we
partake of the sacrament worthily. This is the way we keep ourselves “unspotted
from the world” (D&C 59:9). The sacrament of the Lord’s Supper rightfully
follows baptism in the repeated application of the doctrine of Christ in the
progression of Latter-day Saints toward perfection (Dale G. Renlund & Ruth
L. Renlund, “The Beautiful Gift of the Sacrament,” Ensign, Aug. 2018).
“Do you think a man who comes into the
sacrament service in the spirit of prayer, humility, and worship, and who
partakes of these emblems representing the body and blood of Jesus Christ, will
knowingly break the commandments of the Lord? If a man fully realizes what it
means when he partakes of the sacrament, that he covenants to take upon him the
name of Jesus Christ and to always remember him and keep his commandments, and
this vow is renewed week by week—do you think such a man will fail to pay his
tithing? Do you think such a man will break the Sabbath day or disregard the
Word of Wisdom? Do you think he will fail to be prayerful, and that he will not
attend his quorum duties and other duties in the Church? It seems to me that
such a thing as a violation of these sacred principles and duties is impossible
when a man knows what it means to make such vows week by week unto the Lord and
before the saints” (Joseph Fielding Smith, in Conference Report, Oct. 1929,
62–63).
Thanks to Jesus Christ, and the gift of
his atoning sacrifice, you and I can become a little better each day than we were
the day before, and become a little more like Him every day. The opportunity to partake of the sacrament of the Lord’s
supper on a regular basis is an important part of that process of continual
renewal and conversion, which will help us to put off all ungodliness and become perfected and sanctified through Christ.
Moroni 10:32-33 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.
Moroni 10:32-33 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.
The
healing power of the sacrament
“Elder Melvin J. Ballard taught how the
sacrament can be a healing and cleansing experience. He said:
“Who is there among us that does not
wound his spirit by word, thought, or deed, from Sabbath to Sabbath? We do
things for which we are sorry and desire to be forgiven. … The method to obtain
forgiveness is … to repent of our sins, to go to those against whom we have
sinned or transgressed and obtain their forgiveness and then repair to the
sacrament table where, if we have sincerely repented and put ourselves in
proper condition, we shall be forgiven, and spiritual healing will come to our
souls. …
“I am a witness,” Elder Ballard said,
“that there is a spirit attending the administration of the sacrament that
warms the soul from head to foot; you feel the wounds of the spirit being
healed, and the load being lifted. Comfort and happiness come to the soul that
is worthy and truly desirous of partaking of this spiritual food.”
Our wounded souls can be healed and
renewed not only because the bread and water remind us of the Savior’s
sacrifice of His flesh and blood but because the emblems also remind us that He
will always be our “bread of life” and “living water” (Esplin, 2014).
For more on this subject, you should read my article Christ and the Healing Power of the Atonement.
The sacrament is an ordinance that represents
the hope and renewal which Christ so freely offers us, through His unspeakable
sacrifice, which He made for each of us.
If Christ had not freely chosen to sacrifice himself for our sakes,
there would have been no way for us to escape the shackles and wounds of our
own sins, and no way that we could ever hope to return to live once more with
our Father in Heaven.
Isaiah 61:1 The Spirit of the Lord GOD is upon me;
because the LORD hath anointed me to preach good tidings unto the meek; he hath
sent me to bind up the brokenhearted, to proclaim liberty to the captives, and
the opening of the prison to them that are bound;
Alma 7:12-15 And he will take upon him death, that he may
loose the bands of death which bind his people; and he will take upon him their
infirmities, that his bowels may be filled with mercy, according to the flesh,
that he may know according to the flesh how to succor his people according to
their infirmities. Now the Spirit
knoweth all things; nevertheless the Son of God suffereth according to the
flesh that he might take upon him the sins of his people, that he might blot
out their transgressions according to the power of his deliverance; and now
behold, this is the testimony which is in me.
Now I say unto you that ye must repent, and be born again; for the
Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven;
therefore come and be baptized unto repentance, that ye may be washed from your
sins, that ye may have faith on the Lamb of God, who taketh away the sins of
the world, who is mighty to save and to cleanse from all unrighteousness. Yea, I say unto you come and fear not, and
lay aside every sin, which easily doth beset you, which doth bind you down to
destruction, yea, come and go forth, and show unto your God that ye are willing
to repent of your sins and enter into a covenant with him to keep his commandments,
and witness it unto him this day by going into the waters of baptism.
“Do you remember the feeling you had when you were baptized—that sweet, clean feeling of a pure soul, having been forgiven, washed clean through the merits of the Savior? If we partake of the sacrament worthily, we can feel that way regularly, for we renew that covenant, which includes his forgiveness” (Groberg, 1989).
The sacrament is a reminder to us that Christ died to make us free, to heal us, and to cleanse us, and ultimately, to bring us joy. All He asks is that we choose to lay aside our sins through repentance and baptism (and the sacrament), so that He can heal us and bless us, and bring us once more into God’s presence to enjoy eternal life, to sit down at his right hand, never more to suffer pain, sickness, affliction, or grief.
“Do you remember the feeling you had when you were baptized—that sweet, clean feeling of a pure soul, having been forgiven, washed clean through the merits of the Savior? If we partake of the sacrament worthily, we can feel that way regularly, for we renew that covenant, which includes his forgiveness” (Groberg, 1989).
The sacrament is a reminder to us that Christ died to make us free, to heal us, and to cleanse us, and ultimately, to bring us joy. All He asks is that we choose to lay aside our sins through repentance and baptism (and the sacrament), so that He can heal us and bless us, and bring us once more into God’s presence to enjoy eternal life, to sit down at his right hand, never more to suffer pain, sickness, affliction, or grief.
“…the most important event in time and
eternity is the Atonement of Jesus Christ. He who accomplished the Atonement
has given us the ordinance of the sacrament to help us not only remember but
also claim the blessings of this supreme act of grace. Regular and earnest
participation in this sacred ordinance helps us continue to embrace and live
the doctrine of Christ after baptism and thereby pursue and complete the
process of sanctification. Indeed, the ordinance of the sacrament helps us
faithfully endure to the end and receive the fulness of the Father in the same
way Jesus did, grace for grace.” (Hamula, 2014).
The ordinance of the sacrament allows us
very real access to the power of the atonement of Jesus Christ, which we can
use to act for ourselves to grow closer to God, and to become new creatures in
Christ, so that we might be enabled to “grow up into him in all things, which
is the head, even Christ,” and someday even become “a perfect man, unto the
measure of the stature of the fulness of Christ” (see Ephesians 4:13 & 15).
For more on doctrines and activities that Mormons tend to take for granted, read the following articles:
The 7 REAL reasons why you need to go to church
Fasting 101: How to Fast and Why it Matters
For more on doctrines and activities that Mormons tend to take for granted, read the following articles:
The 7 REAL reasons why you need to go to church
Fasting 101: How to Fast and Why it Matters
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