Lecture IX. The Sacrament of the Lord's Supper

THE SACRAMENT OP THE LORD'S SUPPER. In connection with Article 4.

1. The Sacrament: — In the course of our study of the principles and ordinances of the Gospel, as specified in the fourth of the Articles of Faith, the subject of the sacrament of the Lord's Supper" very properly claims attention, the observance of this ordinance being required of all who have become members of the Church of Christ through compliance with the requirements of faith, repentance, and baptism by water and by the Holy Ghost.

2. Institution of the Sacrament among the Jews: — The sacrament of the Lord's Supper dates from the night of the Passover feast6 immediately preceding the crucifixion of the Savior. On that solemn occasion, Christ and His apostles were assembled in Jerusalem, keeping the feast in an upper room, made ready by His express command.0 As a Jew, Christ appears to have been ever loyal to the established usages of His people; and it must have been with most extraordinary feelings that He entered upon this commemorative feast, the last of its kind bearing the significance of the type of a future sacrifice, as well as a reminder of God's favor in the past. Knowing well the terrible experiences immediately awaiting Him, He communed with the Twelve at the paschal board in anguish of soul, prophesying concerning His betrayal, which was soon to be accomplished, by the agency of one who there ate with Him. Then He

[Footnote a: See Notes 1 and 2.]

[Footnote b: See Note 3. C Luke xxii, 8-13.]

took bread, and blessed it and gave it to His disciples, saying, "Take, eat; this is my body;"rf "this do in remembrance of me."e Afterward, taking the cnp, He blessed its contents and administered it to them with the words, "Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins."7 It is interesting to note that the account of the sacrament and its purport as given by PauF resembles so closely, as to be almost identical with, the descriptions recorded by the evangelists. The designation -of the Sacrament as the Lord's Supper is used by no biblical writer other than Paul.

3. Institution of the Sacrament Among the Nephites: — On the occasion of His visit to the Nephites, which occurred shortly after His resurrection, Christ established the sacrament among this division of His flock. He requested the disciples whom He had chosen to bring Him bread and wine ; then, taking the bread He brake it, blessed it, and gave it to the disciples with the command that they should eat, and afterward distribute to the people. The authority to administer this ordinance He promised to leave with the people. "And this shall ye always observe to do," said He, "even as I have done. * * * And this shall ye do in remembrance of my body, which I have shewn unto you. And it shall be a testimony unto the Father, that ye do always remember me. And if ye do always remember me, ye shall have my Spirit to be with you.'"1 The wine was administered in the same order, first to the disciples, then by them to the people. This also was to be part of the standing ordinance among the people: — "And ye shall do it in remembrance of m} blood which I have shed

[Footnote d: Matt, xxvi, 26.]

[Footnote e: Luke xxii, 19; see also Mark xiv, 22-25. / Matt, xxvi, 27-28.]

[Footnote g: I Cor. xi, 23-25.]

[Footnote h: III Nephi xviii, 6, 7.]

for yon, that ye may witness unto the Father that ye do always remember me." Then followed a reiteration of the great promise, "And if ye do always remember me, ye shall have my Spirit to be with you.'"'

4. Fit Partakers of the Sacrament. — The Divine instructions concerning the sacredness of this ordinance are very explicit ; and the consequent need of scrupulous care being exercised lest it be engaged in unworthily, is apparent. In addressing the Corinthian saints, Paul utters solemn warnings against hasty or unworthy action in partaking of the sacrament, and declares that the penalties of sickness, and even death, are visited upon those who violate the sacred requirements. — jrForas often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. 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. "•> / •

5. When instructing the Nephites, Jesus laid great stress upon the fitness of those who partook of the sacrament ; and moreover He placed much responsibility upon the officers of the Church whose duty it was to administer it, that they should permit none whom they knew to be unworthy to take part in the ordinance: — "And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when ye shall minister it ; for whoso eateth and drinketh my flesh and blood unworthily, eateth and drinketh

[Footnote i: III Nephi xviii, 11.]

[Footnote j: I Cor. xi. 26-30.]

damnation to his soul ; therefore, if ye know that a man is unworthy to eat and drink of my flesh and blood, ye shall forbid him."fc

6. The direct word of the Lord unto the Saints in this dispensation instructs them to permit no one who has committed trespass to partake of the sacrament until reconciliation has been made ; nevertheless the Saints are commanded to exercise abundant charity toward their erring fellows, not casting them out from the assemblies, yet carefully withholding the sacrament from them.' In our system of Church organization, the local ecclesiastical officers are charged with the responsibility of administering the sacrament, and the people are required to keep themselves worthy to partake of the sacred emblems.

7. There is an entire absence of scriptural sanction for giving the sacrament to any who are not members in full fellowship in the Church of Christ. Christ administered the ordinance on the eastern continent to His apostles only ; and we have record of their giving it to those only who had assumed the name of Christ. Amongst His western fold, Christ established the law that only the actual members of His Church should partake. In promising to ordain one among them with power to officiate in the sacrament, the Savior specified that the one so chosen should give it unto the people of His Church, unto all those who believed and were baptized in His name."1 Only those indeed who had been so baptized were called the Church of Christ. n Continuing His instructions to the disciples concerning the sacrament, the Savior said: "This shall ye always do to those who repent and are baptized in my name.""

[Footnote *: III Nephi xviii, 28, 29. / Doc. and Cov. xlvi, 4. See also III Nephi xviii, 30.]

[Footnote m: III Nephi xviii, 5.]

[Footnote n: III Nephi xxvi, 21.]

[Footnote o: III Nephi xviii, 11.]

8. And the same law is applicable today ; it is members of the Churchp who are admonished to meet together often for the observance of the sacrament; and the Church comprises none who have not been baptized by the authority of the Holy Priesthood.9

9. Purpose of the Sacrament: — From the scriptural references already made, it is plain that the sacrament is administered to commemorate the atonement of the Lord Jesus, as consummated in His agony and death ; it is a testimony before God, that we are mindful of His Son's sacrifice made in our behalf; and that we still profess the name of Christ and are determined to strive to keep His commandments, in the hope that we may ever have His Spirit to be with us. Partaking of the sacrament worthily may be regarded therefore as a means of renewing our covenants before the Lord, of acknowledgment of mutual fellowship among the members, and of solemnly witnessing our claim and profession of membership in the Church of Christ. The sacrament has not been established as a specific means of securing remission of sins; nor for any other special blessing, aside from that of a fresh endowment of the Holy Spirit, which, however, comprises all needful blessings. Were the sacrament ordained for the remission of sins, it would not be forbidden to those who are in greatest need of special forgiveness; yet participation in the ordinance is restricted to those whose consciences are void of serious offense, those, therefore, who are acceptable before the Lord ; those indeed who are in as little need of special forgiveness as mortals can be.

10. The Sacramental Emblems: — In instituting the sacrament both among the Jews and the Nephrites, Christ used

[Footnote p: Doc. and Cov. xx, 75. q Doc. and Cov. xx, 37.]

bread and wine as the emblems of His body and blood f and in this, the dispensation of the fnlness of times, He has revealed His will that the Saints meet together often to partake of bread and wine in this commemorative ordinance.8 But the Lord has also shown that other forms of food and drink may be used in place of bread and wine. Very soon after the Church was organized in the present dispensation, the Prophet Joseph was about to purchase some wine for sacramental purposes, when a special messenger from God appeared to him, and delivered the following instructions : "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. 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 upon the earth. "f Upon this authority, the Latter-day Saints administer water in their sacramental service, in preference to wine, concerning the purity of which they are not assured. However, in the vineyard districts of the Church territory, wine has been generally used.

11. Manner of Administering the Sacrament: — It is customary with the Latter-day Saints in all wards or regularly organized branches of the Church, to hold sacramental meetings every Sabbath. The authority of the priest of the Aaronic order of priesthood is requisite in consecrating the emblems ; and, as a matter of course, any one holding

[Footnote r: Matt, xxvi, 27-29; III Nephi xviii, 1, 8.]

[Footnote 8: Doc. and Cov. xx, 75. t Doc. and Cov. xxvii, 2-4.]

the higher order of priesthood has authority to officiate in this ordinance. The bread is first to be broken in small pieces, and placed in suitable receptacles on the sacramental table; and then, according to the Lord's direction, the elder or priest shall administer it, after this manner: — "He shall kneel with the Church and call upon the Father in solemn prayer, saying:—

"0 God, the Eternal Father, we ash 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 icitness unto thee, 0 God, the Eternal Father, that they aire ivilling to take upon them the name of thy Son, and always remember him, and keep his commandments which he hath given them, that they may always have his Spirit to be with them. Amen."u

12. After the bread has been distributed to the congregation, in which labor the teachers and deacons may take part, under the direction of the officiating priest, the wine or water is consecrated in this manner : —

"0 God, the Eternal Father, tve ask thee, in the name of thy Son Jesus Christ, to bless and sanctify this wine [or water] to the souls of all those ivho drink of it, that they may do it in remembrance of the blood of thy Son, which ivas shed for them; that they may witness unto thee, 0 God, the Eternal Father, that they do always remember him, that they may always have his Spirit to be with them. Amen."v

13. The plainness of the Lord's instructions to the Saints regarding this ordinance, leaves no excuse for disputation concerning the ceremony, for assuredly no one who officiates in these holy rites can feel that he is authorized to change the forms by even the alteration of a word. If ever the Lord desires a change in this ordinance, He will doubtless

[Footnote u: Doc. and Cov. xx, 76, 77. v Doc. and Cov. xx, 78-79.]

make it known through His established channels of the priesthood. The records of the Nephites clearly prove that the manner of administering the sacrament as practiced in their day,™ was the same, even to the exact words of the ceremony, as revealed for the guidance of the Saints in the dispensation of the fulness of times.

Notes

1. The Term "Sacrament" is commonly used in both a general and a specific sense; according to its derivation, it signifies a sacred thing or holy ceremony, and with this meaning it is applied by different sects to several ceremonies of their churches. Thus, the Protestants speak of two sacraments, — baptism and the Lord's Supper; the Roman and Greek Catholics recognize seven sacraments,— the two named above, and also confirmation, matrimony, the bestowal of church orders, penance, and extreme unction. Some sections of the Greek church are said to exclude confirmation and extreme unction from among the seven sacraments. With even greater latitude, the term is applied to any miraculous or spiritual manifestation; it is so used by Bishop Jeremy Taylor when he says, "God sometime sent a light of fire, and pillar of a cloud * * * and the sacrament of a rainbow, to guide His people through their portion of sorrows.'" Specifically, however, the word sacrament denotes the Lord's Supper, and in this sense alone does the word occur in Latter-day Saint theology. Eucharist and HolyCommunion are terms employed in certain churches as synonymous with the sacrament of the Lord's supper. From the custom of regarding the ceremony of communion, that is, the partaking of the sacrament, as an evidence of standing in any church, and from the rule which withholds this privilege from those who are judged to be unworthy of fellowship, comes the term excommunicate, as applied to deprivation of church fellowship, meaning literally to cast out from communion.

2. The Lord's Supper:— As stated, this designation of the sacrament, occurs but once in the Bible. The "Lord's supper" is referred to by Paul in his first epistle to the Corinthians. In all probability this name was used because the rite was first administered at the time of the evening meal. It must be remembered that the deipnon or evening supper among the Jews was the principal meal of the day, and really corresponded to our dinner.

3. The Passover and the Sacrament :— The feast of the passover was the chief of the annual ceremonials of the Jews, and derived its name from the circumstances of its origin. In setting His hand to deliver Israel from the bondage of Egypt, the Lord wrought many miracles and wonders before Pharoah and his idolatrous house; and, as the last of the ten terrible plagues to which the Egyptians were subjected, the first born of every household was smitten with death during a single night. By previous command, the Israelites had marked w Moroni iv ; v.

the posts and lintels of their doorways with the blood of a lamb slain for the occasion, the blood having been sprinkled by means of a bunch of hyssop. In his passage through the land, the Lord passed over the houses so marked (Exodus xii, 12, 13); while in all the Egyptian homes. the strokeof death was felt. Hence arises the name Passover, from pasach — to pass by. The flesh of the paschal lamb was eaten amid the haste of departure. To commemorate their deliverance from bondage, the Lord required of the Israelites an annual celebration of this event, the occasion being known as the "Feast of the Passover," also as the "Feast of Unleavened Bread," the latter name arising from the Lord's command that during the specified time of the observance no leaven should be found in the houses of the people (Ex. xii, 15); and the opcasion of the feast was to be taken advantage of for instructing the children concerning the merciful dealings of God with their forefathers (Ex. xii, 26,27). But aside from its commemorative purpose, the passover became to the people a type of the sacrifice on Calvary. Paul says, "Christ, our passover, is sacrificed for us" (I Cor. v, 7). As being typical of the future atoning death of Christ, the passover lost part of its significance by the crucifixion, and was superceded by the sacrament. There is perhaps no closer relation between the two ordinances than this. Surely the sacrament was not designed to fully supplant the passover, for the latter was established as a perpetually recurring feast:— "And the day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance forever." (Ex. xii, 14.)

4. Errors Concerning' the Sacrament, and its signification, and the manner of administering it, grew rapidly in the professed Christian churches during the early centuries of the Christian era. As soon as the power of the priesthood had departed, much disputation arose in matters of ordinance, and the observance of the sacrament became distorted. Theological teachers strove to foster the idea that there was much mystery attending this naturally simple and most impressive ordinance; that all who were not in full communion with the Church should be excluded, not only from participation in the ordinance, which was justifiable, but from the privilege of witnessing the service, lest they profane the mystic rite by their unhallowed presence. Then arose the heresy of transsubstantiation,— which held that the sacramental emblems by the ceremony of consecration lost their natural character of simple bread and wine, and became in reality flesh and blood,— actually parts of the crucified body of Christ. Argument against such dogmas is useless. Then followed the veneration of the emblems by the people, the bread and wine— regarded as part of Christ's tabernacle, being elevated in the mass for the adoration of the people, and later, the custom of suppressing half of the sacrament was introduced. By the innovation last mentioned, only the bread was administered, the dogmatic assertion being that both the body and the blood were represented in some mystical way in one of the "elements." Certain it is, that Christ required his disciples to both eat and drink in remembrance of Him.