Does Taking The Sacrament Renew Temple Covenants?

[Bernard Gui]

Tonight at a stake conference meeting, one of the speakers claimed when we take the sacrament

we renew all our covenants, including temple covenants. My understanding is that renew our baptismal

covenants. In the temple, there is no renewal part of the ceremony. There is no mention of the temple

or of "all the covenants" in the sacramental prayer. Any comments?

Bernard

[CASteinman]

This talk says that the sacrament renews baptism and looks forward to the Temple:

http://www.lds.org/general-conference/2009/04/honorably-hold-a-name-and-standing?lang=eng

Which may support your view. I wouldn't get too upset with the speaker though. I have heard the same thing and maybe they were ignorantly parroting.

[Freedom]

When we are baptized, we covenant to prepare to go to the temple by being 'willing to take upon the name of Christ'. That is, we take upon the name of Christ in the temple and the sacrament reminds us that we are preparing to go to the temple. Nevertheless, I think the covenants are encompassed into one great whole so I do not have a problem with the suggestion that taking the sacrament renews all our covenants. I do not see the covenants as separate but rather as we take on a new covenant, it becomes part of a single new and everlasting covenant.

[Storm Rider]

The Sacrament has two purposes, imho, to remember the atoning sacrifice of our Savior and to again take upon ourselves the name of Christ. This taking upon ourselves the name of Christ for an individual who has made several covenants with him cannot be done without a renewal or recommitment to all our covenants with Christ and our Father. This is an expanded view and it is not addressed in the Sacrament prayers, but I can understand how some would feel that each covenant would be renewed in both remembrance and commitment.

[Freedom]

The Sacrament has two purposes, imho, to remember the atoning sacrifice of our Savior and to again take upon ourselves the name of Christ.

A technical point. We do not take upon ourselves the name Christ but rather covenant that we are willing to do so at some future point.

[Storm Rider]

I don't see how you get some future point out of the prayer on the bread during the Sacrament:

"....that they are willing 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"

Do you think God is only concerned about us being "willing" or that we have actually accepted the name of Christ upon ourselves and continue to be willing to do so? If we do not take upon ourselves the name of Jesus Christ at baptism, when do we do so?

Edited May 20, 2012 by Storm Rider

[Calm]

A technical point. We do not take upon ourselves the name Christ but rather covenant that we are willing to do so at some future point.

In the Primary lesson on baptism it says we take upon us his name: http://media.ldscdn.org/pdf/manuals/primary-manual-4/2011-11-15-lesson-12-alma-baptizes-at-the-waters-of-mormon-eng.pdf

See list of baptismal covenants: "I covenant with the Lord to....be called his son or daughter ( take upon me the name of Christ"

Also: "how can we show that we have taken Jesus Christ's name upon us and that we are standing as his witnesses."

Edited May 20, 2012 by calmoriah

[Robert F. Smith]

Tonight at a stake conference meeting, one of the speakers claimed when we take the sacrament

we renew all our covenants, including temple covenants. My understanding is that renew our baptismal

covenants. In the temple, there is no renewal part of the ceremony. There is no mention of the temple

or of "all the covenants" in the sacramental prayer. Any comments?

Bernard

I think that you are right, Bernard. But it does entail quite a lot on its own, including the reenactment of the slaughter of the Passover lambs and the marking of each Israelite door with the blood of those lambs, followed by the Jewish Passover meal immediately before the Exodus of Israel, and liberation from slavery in Egypt. Just before he himself became the sacrificial Passover Lamb, Jesus transformed that ritual meal into a sacred ordinance memorializing him and his Atonement, and each time we perform it we renew our acceptance of that sacrificial act through repentance in hope that we will thereby be sanctified and be worthy to receive his Holy Spirit and to be his Saints.

Elder Quentin Cook spoke to this issue in his sermon “We Follow Jesus Christ,” at the April 2010, LDS Conference, published in Ensign, May 2010, pp. 83-86. Among other things, he said (my emphasis at some points):

So much of what is essential to our eternal destiny occurred on Thursday and then Friday, the day Christ was crucified. The Last Supper, a Passover supper, the “established memorial of Israel’s deliverance from bondage,” was commenced Thursday evening.¹Ordinances and doctrines of great importance were initiated at the Last Supper. I will mention just three. First, the Savior introduced the ordinance of the sacrament. He took bread, broke it, prayed over it, and passed it to His disciples, saying, “This is my body which is given for you: this do in remembrance of me.”²In this manner He instituted the sacrament.

* * * *

The Prophet Joseph Smith, speaking of these Easter events, said, “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”⁷

^{* * * *}

consider the Savior’s introduction of the sacrament. The Savior knew what was about to befall Him. His sacred, atoning mission, beginning with the War in Heaven in the premortal existence, was about to unfold that evening and the next day. Yet with the trials by His adversaries imminently before Him, there is not the slightest evidence He was preparing a defense against the untrue accusations. The Savior instead introduced the sacred ordinance of the sacrament to His disciples. As I contemplate that solemn occasion, my feelings are deeply touched. Sacrament meeting is the most sacred and holy of all the meetings in the Church. After His Resurrection, the Savior instituted the sacrament among the Nephites.¹⁰If we are to be His disciples and to be committed members of His Church, we must remember and reverence the sacrament. It allows each of us to express with broken hearts and contrite spirits our willingness to follow the Savior, to repent, and to become a Saint through the Atonement of Christ.¹¹The sacrament allows us to witness to God that we will remember His Son and keep His commandments as we renew our baptismal covenant.¹²

* * * *

The Savior’s promise of the Holy Ghost to the Apostles is of supreme importance in recognizing the preeminent role of the Holy Ghost, the third member of the Godhead. The Holy Ghost is a personage of spirit, the Comforter, who bears witness of the Father and the Son, reveals the truth of all things, and sanctifies those who have repented and been baptized.

Nuff said?

[CV75]

Tonight at a stake conference meeting, one of the speakers claimed when we take the sacrament

we renew all our covenants, including temple covenants. My understanding is that renew our baptismal

covenants. In the temple, there is no renewal part of the ceremony. There is no mention of the temple

or of "all the covenants" in the sacramental prayer. Any comments?

Bernard

I think we can review them in our mind by way of review, attiude, reflection, commitment, etc. in giving a progession of meaning to the Sacrament Prayer.

[Log]

Tonight at a stake conference meeting, one of the speakers claimed when we take the sacrament

we renew all our covenants, including temple covenants. My understanding is that renew our baptismal

covenants.

Here, I believe I differ from most - I take the words at face value.

[T]hose who partake of [the bread]... witness [to God thereby] ... that they are willing to take upon them the name of [Christ], and always remember him and keep his commandments which he has given them....

[T]hose who drink of [the water]... witness [to God thereby]... that they do always remember [Christ]....

Therefore, I view the sacrament as not necessarily even related to the baptismal covenant (the covenant of obedience which may or may not precede baptism, and which may or may not involve verbiage similar to the sacramental prayers). While I can see how some feel that it pertains to the temple covenants, I don't feel that way - the covenants of the temple are covenants, not commandments.

Edited May 20, 2012 by Log

[bcuzbcuz]

.. one of the speakers claimed when we take the sacrament

we renew all our covenants, including temple covenants.

Uhhh, No!

[Deborah]

From Elder Holland: http://www.lds.org/g...-of-me?lang=eng

That is why every ordinance of the gospel focuses in one way or another on the atonement of the Lord Jesus Christ, and surely that is why this particular ordinance with all its symbolism and imagery comes to us more readily and more repeatedly than any other in our life. It comes in what has been called “the mostsacred, the most holy, of all the meetings of the Church” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 2:340).

Perhaps we do not always attach that kind of meaning to our weekly sacramental service. How “sacred” and how “holy” is it? Do we see it as our passover, remembrance of our safety and deliverance and redemption?

And from : http://www.lds.org/g...rament?lang=eng

The purpose of partaking of the sacrament is, of course, to renew the covenants we have made with the Lord.

Elder Delbert L. Stapley instructed us in this when he said about covenants:

“The gospel of our Lord Jesus Christ is a covenant between God and his people. … When baptized by an authorized servant of God, we covenant to do God’s will and to obey his commandments. … By partaking of the Sacrament we renew all covenants entered into with the Lord and pledge ourselves to take upon us the name of his Son, to always remember him and keep his commandments” (in Conference Report, Oct. 1965, 14).

[Freedom]

I don't see how you get some future point out of the prayer on the bread during the Sacrament:

Both Oaks and Bednar have addressed this. In a sense, we take upon us the name of Christ when we are baptized, but this is the beginning of the process. We do not fully accomplish this until we go to the temple. D&C 109 26 explains that it is in the temple that we take upon us His name. Bednar, in referencing Oaks, explains the following:

Elder Dallin H. Oaks has explained that in renewing our baptismal covenants by partaking of the emblems of the sacrament, “we do not witness that we take upon us the name of Jesus Christ. [Rather], we witness that we are willing to do so. (See D&C 20:77.) The fact that we only witness to our willingness suggests that something else must happen before we actually take that sacred name upon us in the [ultimate and] most important sense” (“Taking upon Us the Name of Jesus Christ,”Ensign, May 1985, 81). The baptismal covenant clearly contemplates a future event or events and looks forward to the temple.

Bednar April 2009

Oaks Apriln 1985

[Log]

D&C 109 26 explains that it is in the temple that we take upon us His name.

I had not considered this. It is true that therein we become anointed ones.

I shall investigate this aspect further.

Edited May 21, 2012 by Log

[Log]

How interesting. In reading through the references in the scriptures, it seems baptism is not wherein we take upon us the name of Christ, but we take upon us the name of Christ when we enter into the covenant of obedience with God. If this is done, and we obey the first commandment which is to be baptized, then we subsequently receive the baptism of fire and the Holy Ghost, wherein his name is written in our hearts.

Refs:

Mosiah 5:8-9

Mosiah 6:2

Moroni 6:3

Alma 34:38

I guess this means not all who are baptized take upon them the name of Christ - which is to say, not all who are baptized have entered, or do enter, into the covenant of obedience, and consequently do not receive the baptism of fire and the remission of sins which comes thereby.

Then we become literal anointed ones in the temple - I believe this is what is meant by the name of Christ being put on us in the context of D&C 109:26.

It never occurred to me to question these things.

Edited May 21, 2012 by Log

[Freedom]

It is important to note that when King Benjamin was giving his people a new name, the name of Christ, they were already members of the church. It is also important to note that they were gathered around the temple when this was occurring. I think stating that we take on the name of Christ at baptism is oversimplifying the doctrine. In Primary, we are also taught that baptism washes away our sins. This also quite false since baptism is only a symbol of the covenant. It is the Gift of the Holy Ghost that opens the door to our sins being washed away. So, when we are baptized, we are not made clean. We are started on the path to be made clean. Next we receive the gift of the Holy Ghost which can clean us. Nevertheless, it is not until we go to the temple to we fully receive the sacred washing and anointing that washes away our sins. So, baptism is the gateway not the destination. The temple is where all the promises of the new and everlasting covenant culminate. To fully enjoy the cleansing power of the Holy Ghost, we must to to the Mountain of the Lord.

[Log]

Nevertheless, it is not until we go to the temple to we fully receive the sacred washing and anointing that washes away our sins. So, baptism is the gateway not the destination. The temple is where all the promises of the new and everlasting covenant culminate. To fully enjoy the cleansing power of the Holy Ghost, we must to to the Mountain of the Lord.

I must disagree, respectfully, with this.

Refs

The baptism by fire is sufficient to gain entrance into the Celestial Kingdom for them that endure faithfully to the end. The rest is for exaltation. You cannot be cleaner than clean.

Edited May 21, 2012 by Log

[Freedom]

I must disagree, respectfully, with this.

Refs

Indeed it is the Holy Ghost, but this cleansing begins with the bestowal at baptism but culminates in the temple. Else why is there a washing and anointing in the temple if the sins are already washed away?

[Log]

Indeed it is the Holy Ghost, but this cleansing begins with the bestowal at baptism but culminates in the temple. Else why is there a washing and anointing in the temple if the sins are already washed away?

For higher degrees in the Celestial Kingdom. Not required for entrance thereto.

In fact, just had a thought - there's your three degrees in the CK right there: those who have been baptized by fire, those who have been endowed, and those who have been sealed.

Edited May 21, 2012 by Log

[Freedom]

From my perspective, one is either clean or not. I might be wrong, but I get the impression that the cleansing comes through participating in ordinances and taking covenants. Part of the repentance process is an action on our part. If we do not take upon ourselves the covenants, and live these higher laws, we cannot be truly cleansed of our sins.

[Bernard Gui]

2Nephi 31

13 Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism -- yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.

Nephi uses the same terminology as the sacrament prayer. I don't see any allusions to

Temple ordinances in this chapter.

Bernard

[Freedom]

Nephi uses the same terminology as the sacrament prayer. I don't see any allusions to

Temple ordinances in this chapter.

Bernard

When you go to the temple and listen to the ordinances, you will see how they are connected. At least, this is how it appears to me.

[altersteve]

The covenants we make in the temple are not really separate from the ones we make at baptism, and nor are they separate from the more informal and personal covenants we make in our hearts at various times in our lives. They all involve us taking the name of the Savior upon ourselves, which is the first step to becoming like Him one day, and therefore all involve God promising to keep His Spirit with us. So yes, the sacrament (a symbolic reminder of the sacrifice Jesus Christ made for us) can renew any covenant if we partake of it with a broken heart and a contrite spirit.

Writing this post helped me understand covenants a lot better, so thank you for asking this question.

Edited May 21, 2012 by altersteve

[Robert F. Smith]

Indeed it is the Holy Ghost, but this cleansing begins with the bestowal at baptism but culminates in the temple. Else why is there a washing and anointing in the temple if the sins are already washed away?

This is not the place to be discussing what does or does not take place, or is said in holy temple rites.

Ordinary baptism includes baptism by water and baptism by fire (confirmation & gift of the Holy Ghost) in which one becomes a member of the Kingdom of God on Earth. That baptism by fire is for the purging from sin (remission of sins), but must be renewed via repentance and the taking of the emblems of the body & blood of Christ at the Sacrament of the Lord's Supper on a regular basis. Being one of the Saints of God does not require more than that.

[David T]

I like to consider the Sacrament as a Pledge of Allegiance. As long as you are expressing that you desire to remain faithful to the Savior and all He represents, you can be assured that he will still fulfill all promises you've made with him. There's no need to get down to legal semantics on this. It's a promise of peace and guidance and fulfilling of promises as you express your desire to be one with the Lord. It's acknowledging that you've already been forgiven, and can be used as a mile marker, or anchor, to remember the last time you had a communion experience with the Lord, where you were assured that you're doing just fine. It also looks forward to the eschatological Meal of Fellowship with the Lord in his Kingdom.

I'm pretty sure there's not a ledger in heaven marking things 'good' every time you partake, and keeping you guilty when you don't. I consider it the ordinance of Remembrance, and renewed Hope.

Edited May 21, 2012 by David T