Is the Sacrament a Saving Ordinance?

[longview]

1 hour ago, echelon said:

- - - and those that I do for the dead (non essential to me, but necessary for the dead). - - -

D&C 128:
15 And now, my dearly beloved brethren and sisters, let me assure you that these are principles in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers—that they without us cannot be made perfect—neither can we without our dead be made perfect.
17 - - - for Malachi says, last chapter, verses 5th and 6th: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
18 I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other—and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time. And not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times.

[Bernard Gui]

For those who may be interested, as promised I have been reviewing the Conference talks for information to help me understand what "the Church has been teaching us for 200 years" about the sacrament. 

I'm up to the 1930s. Over the decades, the number of talks about the sacrament have increased dramatically. From 1880 to 1920, there was a push to increase attendance at sacrament meetings. It became a measure of the health of the Church and its members. Many talks discussed the commandment to partake worthily and what that means. While the majority of references are to sacrament meetings and the functions of the Aaronic priesthood, some have addressed the covenants and importance of the sacrament. Here are excerpts from some of the talks that discussed the covenants made while partaking of the sacrament. 

Quote

Anthon Lund, October 1918

 Don't feel that you can get along just as well without as with attendance at these meetings. It is a great loss to those who stay away. You go there to worship God, to be instructed, in his ways, and to renew your covenants with him. In partaking of the sacrament you make the promise that you will take upon you the name of the Son of God, that you will always remember him and keep his commandments which he has given you, and then the promise is that you will have his Spirit to be with you. You can not progress spiritually if you do not partake of these holy things, and doing it will strengthen and inspire you during the week days; and, therefore, let us all feel that it is our duty to attend sacrament meetings and thereby help build up one another in our faith.

 

Joseph Fielding Smith, October 1929

In my judgment the sacrament meeting is the most sacred, the most holy, of all the meetings of the Church…. We have been called upon to commemorate this great event [the Last Supper] and to keep it in mind constantly. For this purpose we are called together once each week to partake of these emblems, witnessing that we do remember our Lord, that we are willing to take upon us his name, and that we will keep his commandments. This covenant we are called upon to renew each week and we cannot retain the Spirit of the Lord if we do not consistently comply with this commandment. If we love the Lord we will be present at these meetings in the spirit of worship and prayer, remembering the Lord and the covenant we are to renew each week through this sacrament as he has required of us.

 

David O. McKay, October 1929

Let us first consider the importance of this sacrament [the Lord’s Supper]. It is not the only sacrament in the Church. It is particularly designated “The Lord’s Supper.”...[In] this dispensation the Lord revealed specifically how this part of the worship should be conducted. All God’s ordinances and ceremonies are sacred but it seems to me that there is more importance attached to this than perhaps to any other sacrament or ceremony in the Church of Christ. So much for its importance.

Now what does it signify? You will find first that the sacrament is a memorial of Christ’s life and death….A second significance or a second principle associated with the administering of the sacrament is the bond of brotherhood to which I have made mention…the element of brotherhood has been associated with it always….We meet in the brotherhood of Christ, all on the same level, each expressing confidence in the other and all in one another. Oh, the strength of brotherhood! Sin divides us. Righteousness unites. The partaking of the sacrament indicates also how communion with Christ may be secured….And the fourth great significance is the promise that it is a means of receiving divine guidance….

You obey the principle and you receive the blessing, and the keeping of each promise made in relation to the sacrament brings the results and the blessings as sure as the sun brings light. Order, reverence, attention to divine promises - the promise to enter in the fold of Christ, to cherish virtues mentioned in the gospel of Christ, to keep them ever in mind, to love the Lord whole-heartedly, and to labor, even at the sacrifice of self, for the brotherhood of man – these and all kindred virtues are associated with the partaking of the Lord’s supper….God strengthen us that we may go out and make the sacrament each Sunday that we partake of it what God intends it to be - the means of strengthening the Saints, of eradicating ill will, hard feelings and back-biting, of establishing unity, love, and strength, and keeping the commandments of God…. 

Only a few of the talks I have seen so far were dedicated strictly to the sacrament. Elder McKay's October 1929 is one of the few....and perhaps the best.

Edited June 17, 2020 by Bernard Gui

[Navidad]

3 hours ago, Bernard Gui said:

For those who may be interested, as promised I have been reviewing the Conference talks for information to help me understand what "the Church has been teaching us for 200 years" about the sacrament. 

I'm up to the 1930s. Over the decades, the number of talks about the sacrament have increased dramatically. While the majority of references are to sacrament meetings and the functions of the Aaronic priesthood, some have addressed the covenants and importance of the sacrament. From 1880 to 1920, there was a push to increase attendance at sacrament meetings. It became a measure of the health of the Church and its members. Many talks discussed the commandment to partake worthily and what that means. Here are excerpts from some of the talks that discussed the covenants made while partaking of the sacrament. 

Only a few of the talks I have seen so far were dedicated only to the sacrament. Elder McKay's October 1929 is one of the few.

Bernard: There is a 2nd edition of a book: A Kingdom Transformed by Gordon and Gary Shepherd. They did an extensive statistical analysis of conference talks for content analysis. It covers from the first conference through 2012 or so. I don't have it right in front of me. It has extensive word lists. It might help your analysis. Not butting in, just trying to help!

[Bernard Gui]

11 hours ago, Navidad said:

Bernard: There is a 2nd edition of a book: A Kingdom Transformed by Gordon and Gary Shepherd. They did an extensive statistical analysis of conference talks for content analysis. It covers from the first conference through 2012 or so. I don't have it right in front of me. It has extensive word lists. It might help your analysis. Not butting in, just trying to help!

Thank you, Navidad. Sounds interesting. I’ll have to check it out.

Here is what I have been using for several years for this and other projects....

https://www.lds-general-conference.org/x.asp

https://archive.org/details/conferencereport?&sort=-date&page=3

https://jod.mrm.org

 

 

 

[JLHPROF]

20 hours ago, Bernard Gui said:

For those who may be interested, as promised I have been reviewing the Conference talks for information to help me understand what "the Church has been teaching us for 200 years" about the sacrament. 

I'm up to the 1930s. Over the decades, the number of talks about the sacrament have increased dramatically. From 1880 to 1920, there was a push to increase attendance at sacrament meetings. It became a measure of the health of the Church and its members. Many talks discussed the commandment to partake worthily and what that means. While the majority of references are to sacrament meetings and the functions of the Aaronic priesthood, some have addressed the covenants and importance of the sacrament. Here are excerpts from some of the talks that discussed the covenants made while partaking of the sacrament. 

Only a few of the talks I have seen so far were dedicated strictly to the sacrament. Elder McKay's October 1929 is one of the few....and perhaps the best.

Those quotes are all excellent.  But I think there is a confusion between the Sacrament being a necessary step for salvation and a tool to help us on our journey home.
These quotes indicate the latter, not the former.

[Bernard Gui]

On 6/17/2020 at 1:29 PM, JLHPROF said:

Those quotes are all excellent.  But I think there is a confusion between the Sacrament being a necessary step for salvation and a tool to help us on our journey home.
These quotes indicate the latter, not the former.

Thank you. A tool that is essential and necessary to our salvation but that is......not necessary for our salvation?

It’s not something I wish to contend. Just sharing what I have found. Your comments about them are welcomed. 8 decades to go.

These seem pretty clear to me. We must  be reading them differently. 

Quote

All God’s ordinances and ceremonies are sacred but it seems to me that there is more importance attached to this than perhaps to any other sacrament or ceremony in the Church of Christ. So much for its importance.

Its observance is as necessary to our salvation as any other of the ordinances and commandments that have been instituted in order that the people may be sanctified, that Jesus may bless them and give unto them his spirit, and guide and direct them that they may secure unto themselves life eternal.

Hence it is necessary to partake of the sacrament, as a witness to him that we do remember him, are willing to keep the commandments he has given us, that we may have his spirit to be with us always—even to the end, and also that we may continue in the forgiveness of our sins.

You can not progress spiritually if you do not partake of these holy things

The partaking of the sacrament indicates also how communion with Christ may be secured. 

This covenant we are called upon to renew each week and we cannot retain the Spirit of the Lord if we do not consistently comply with this commandment.

 

Edited June 20, 2020 by Bernard Gui

[teddyaware]

5 hours ago, Bernard Gui said:

Thank you. A tool that is essential and necessary to our salvation but that is......not necessary for our salvation?

It’s not something I wish to contend. Just sharing what I have found. Your comments about them are welcomed. 8 decades to go.

These seem pretty clear to me. We must  be reading them differently. 

Sorry for the messed up fonts. My iPad won’t let me change them.

Why don’t we just say the sacrament is an essential and necessary ordinance of salvation for those individuals who are baptized in the flesh and continue to live on earth in the flesh (an exception being made for those baptized persons  who live in a place and situation where partaking of the sacrament isn’t possible), but that it’s not an essential and necessary ordinance of salvation for those who accept the gospel as deceased individuals in the spirit world? Because there are two exceptions made, the first for deceased persons and the second for those who have no earthly access to it, for technical reasons the sacrament has been excluded from the list of saving ordinances; nevertheless, the Sacrament of the Lord’s Supper is TANTAMOUNT to a saving ordinance for those who have been baptized in the flesh and have access to it prior to death.

Edited June 18, 2020 by teddyaware

[Bernard Gui]

2 hours ago, teddyaware said:

Why don’t we just say the sacrament is an essential and necessary ordinance of salvation for those individuals who are baptized in the flesh and continue to live on earth in the flesh (an exception being made for those baptized persons  who live in a place and situation where partaking of the sacrament isn’t possible), but that it’s not an essential and necessary ordinance of salvation for those who accept the gospel as deceased individuals in the spirit world? Because there are two exceptions made, the first for deceased persons and the second for those who have no earthly access to it, for technical reasons the sacrament has been excluded from the list of saving ordinances; nevertheless, the Sacrament of the Lord’s Supper is TANTAMOUNT to a saving ordinance for those who have been baptized in the flesh and have access to it prior to death.

Thank you That is a fine summary. It pulls everything together quite nicely.

While it is true that there is no provision for a vicarious sacrament, we do not know if there is something equivalent to it in the Spirit World. It is not unreasonable to asume there could be an equivalent ordinance there because agency does not cease at death.Those who have accepted vicarious ordinances would become accountable and capable of sin as a result. Repentance may continue there because baptism is preceded by faith and repentance. Since those two principles  cannot be obtained vicariously, perhaps there may also be a means of continuing renewal of the covenants that is accessible to them. Who knows? Something to “rest our

Regarding repentance in the afterlife, I was recently reminded of Elder Oaks’ October 1995 conference talk...

Quote

Another powerful idea we should teach one another is that mortal life has a purpose and that mortal death is not the end but only a transition to the next phase of an existence that is immortal. President Brigham Young taught that “our existence here is for the sole purpose of exaltation and restoration to the presence of our Father and God” (Discourses of Brigham Young, sel. John A. Widtsoe, Salt Lake City: Deseret Book, 1978, p. 37). The idea of eternal progress is one of the most powerful ideas in our theology. It gives us hope when we falter and challenge when we soar. Surely this is one of the great “solemnities of eternity” that we are commanded to let “rest upon [our] minds” (D&C 43:34).
Another idea that is powerful to lift us from discouragement is that the work of The Church of Jesus Christ of Latter-day Saints, “to bring to pass the … eternal life of man” (Moses 1:39), is an eternal work. Not all problems are overcome and not all needed relationships are fixed in mortality. The work of salvation goes on beyond the veil of death, and we should not be too apprehensive about incompleteness within the limits of mortality.

We have little information about how the work goes on beyond the veil, but it is a comfort to know that it does. Something “to let rest upon our minds.”

[teddyaware]

4 hours ago, Bernard Gui said:

Thank you That is a fine summary. It pulls everything together quite nicely.

While it is true that there is no provision for a vicarious sacrament, we do not know if there is something equivalent to it in the Spirit World. It is not unreasonable to asume there could be an equivalent ordinance there because agency does not cease at death.Those who have accepted vicarious ordinances would become accountable and capable of sin as a result. Repentance may continue there because baptism is preceded by faith and repentance. Since those two principles  cannot be obtained vicariously, perhaps there may also be a means of continuing renewal of the covenants that is accessible to them. Who knows? Something to “rest our

Regarding repentance in the afterlife, I was recently reminded of Elder Oaks’ October 1995 conference talk...

We have little information about how the work goes on beyond the veil, but it is a comfort to know that it does. Something “to let rest upon our minds.”

I agree. Perhaps just a statement of willingness to partake of the sacrament, if they could, would suffice.

 I’m also quite intrigued by the fact that the Savior said he and his faithful followers would again partake of the sacrament AFTER the resurrection! This is truly unique because we’re taught all the ordinances of the gospel pertain to mortality,. Yet it appears that if the ordinance of the Lord’s Supper is indeed administered after the resurrection, it’s an extraordinary exception to that rule.

And there’s another implication to consider in thIs same regard: If the spirit world converts who were denied the opportunity to partake of the physical emblems of the Lord’s flesh and blood are given the opportunity to do so AFTER they are raised from the dead, what does this say about whether or not it’s a requirement that all  must eventually submit to the ordinance?

[Kenngo1969]

I haven't read the thread, so, forgive me.  If a person has not sinned since the last time he partook of the sacrament, then it is not a saving ordinance.  If a person has sinned since the last time he partook of the sacrament, then it is a saving ordinance.

[Bernard Gui]

1 hour ago, teddyaware said:

I agree. Perhaps just a statement of willingness to partake of the sacrament, if they could, would suffice.

 I’m also quite intrigued by the fact that the Savior said he and his faithful followers would again partake of the sacrament AFTER the resurrection! This is truly unique because we’re taught all the ordinances of the gospel pertain to mortality,. Yet it appears that if the ordinance of the Lord’s Supper is indeed administered after the resurrection, it’s an extraordinary exception to that rule.

And there’s another implication to consider in thIs same regard: If the spirit world converts who were denied the opportunity to partake of the physical emblems of the Lord’s flesh and blood are given the opportunity to do so AFTER they are raised from the dead, what does this say about whether or not it’s a requirement that all  must eventually submit to the ordinance?

Thank you for your thoughtful insights.

In my examination of the Conference talks I have kept half an eye out for this post-mortal sacrament that you have pointed out. Unless I have missed something, it has yet to be mentioned. I will try another source to see if there is something.

Many speakers and some posters here have pointed out that the sacrament is the higher law of the animal sacrifices of the Law of Moses.  Abinadi asked the priests of King Noah, “And what know ye concerning the law of Moses? Doth salvation come by the law of Moses? What say ye?” He answered his own question that it did not, but rather through the atonement of Jesus Christ. 

It was “expedient” that the Nephites observe the Law of Moses in anticipation of the coming Atonement. Do you think that keeping the Law had any effect on the salvation of those who lived before the Atonement was completed?

[Bernard Gui]

8 minutes ago, Kenngo1969 said:

I haven't read the thread, so, forgive me.  If a person has not sinned since the last time he partook of the sacrament, then it is not a saving ordinance.  If a person has sinned since the last time he partook of the sacrament, then it is a saving ordinance.

Indeed. It is given to us as the way we assure that the forgiveness of sins we receive at baptism is maintained. It is described as necessary for this purpose. 

[Kenngo1969]

3 hours ago, teddyaware said:

... I’m also quite intrigued by the fact that the Savior said he and his faithful followers would again partake of the sacrament AFTER the resurrection! This is truly unique because we’re taught all the ordinances of the gospel pertain to mortality,. Yet it appears that if the ordinance of the Lord’s Supper is indeed administered after the resurrection, it’s an extraordinary exception to that rule. ...

58 minutes ago, Bernard Gui said:

 

... In my examination of the Conference talks I have kept half an eye out for this post-mortal sacrament that you have pointed out. Unless I have missed something, it has yet to be mentioned. I will try another source to see if there is something. ...

What do you make of this scripture from Matthew 26?

Quote

"But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I shall come and drink it new with you in my Father’s kingdom”

 

[teddyaware]

2 hours ago, Bernard Gui said:

Thank you for your thoughtful insights.

In my examination of the Conference talks I have kept half an eye out for this post-mortal sacrament that you have pointed out. Unless I have missed something, it has yet to be mentioned. I will try another source to see if there is something.

Many speakers and some posters here have pointed out that the sacrament is the higher law of the animal sacrifices of the Law of Moses.  Abinadi asked the priests of King Noah, “And what know ye concerning the law of Moses? Doth salvation come by the law of Moses? What say ye?” He answered his own question that it did not, but rather through the atonement of Jesus Christ. 

It was “expedient” that the Nephites observe the Law of Moses in anticipation of the coming Atonement. Do you think that keeping the Law had any effect on the salvation of those who lived before the Atonement was completed?

Here you go:          

                                                                                     Doctrine and Covenants 27

Revelation given to Joseph Smith the Prophet, at Harmony, Pennsylvania, August 1830. In preparation for a religious service at which the sacrament of bread and wine was to be administered, Joseph set out to procure wine. He was met by a heavenly messenger and received this revelation, a portion of which was written at the time and the remainder in the September following. Water is now used instead of wine in the sacramental services of the Church.
1–4, The emblems to be used in partaking of the sacrament are set forth; 5–14, Christ and His servants from all dispensations are to partake of the sacrament; 15–18, Put on the whole armor of God.

1 Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful.
2 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.
3 Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies;
4 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.
5 Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting gospel, to whom I have committed the keys of the record of the stick of Ephraim;
6 And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things spoken by the mouth of all the holy prophets since the world began, concerning the last days;
7 And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias;
8 Which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first priesthood which you have received, that you might be called and ordained even as Aaron;
9 And also Elijah, unto whom I have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse;
10 And also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain;
11 And also with Michael, or Adam, the father of all, the prince of all, the ancient of days;
12 And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them;
13 Unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth;
14 And also with all those whom my Father hath given me out of the world.

Edited June 19, 2020 by teddyaware

[teddyaware]

2 hours ago, Bernard Gui said:

Thank you for your thoughtful insights.

In my examination of the Conference talks I have kept half an eye out for this post-mortal sacrament that you have pointed out. Unless I have missed something, it has yet to be mentioned. I will try another source to see if there is something.

Many speakers and some posters here have pointed out that the sacrament is the higher law of the animal sacrifices of the Law of Moses.  Abinadi asked the priests of King Noah, “And what know ye concerning the law of Moses? Doth salvation come by the law of Moses? What say ye?” He answered his own question that it did not, but rather through the atonement of Jesus Christ. 

It was “expedient” that the Nephites observe the Law of Moses in anticipation of the coming Atonement. Do you think that keeping the Law had any effect on the salvation of those who lived before the Atonement was completed?

More: “Every faithful person in the whole history of the world, every person who has so lived as to merit eternal life in the kingdom of the Father will be in attendance and will partake, with the Lord, of the sacrament.” (Bruce R McConkie)

[teddyaware]

1 hour ago, Kenngo1969 said:

What do you make of this scripture from Matthew 26?

 

That’s one of the scriptures that points to the post-resurrection administration of the sacrament.

[Kenngo1969]

2 hours ago, teddyaware said:

That’s one of the scriptures that points to the post-resurrection administration of the sacrament.

I know, that's why I quoted it.

[teddyaware]

46 minutes ago, Kenngo1969 said:

I know, that's why I quoted it.

I knew you knew, that’s why I shouldn’t have answered your question. 😏

[Navidad]

12 hours ago, teddyaware said:

More: “Every faithful person in the whole history of the world, every person who has so lived as to merit eternal life in the kingdom of the Father will be in attendance and will partake, with the Lord, of the sacrament.” (Bruce R McConkie)

Interesting quote - Three questions: In Elder McConkie's mind as he spoke that day, what were the requirements to be considered a "faithful person?"

Also, how does one "so live as to merit eternal life?" In his mind, how does one live in this mortal life in such a way that he or she "merits" eternal life?

Is the eternal life he was talking about the same as the "everlasting life" John was talking about in John 3:16? Thanks!
 

[smac97]

On 5/25/2020 at 3:14 PM, Bernard Gui said:

............................

Seems to me that the sacrament is essential for salvation, thus it is a saving ordinance.

I think of it more as a renewal of a saving ordinance (baptism).  From The Encyclopedia of Mormonism:

Quote

In Latter-day Saint usage, Sacrament designates that ordinance instituted by Jesus Christ as a means by which worthy Saints may renew their covenants with their Redeemer and with God the Father (cf. Mosiah 18:8-10; JC, pp. 596-97; AF, p. 175). On the Eve of his trial and crucifixion in Jerusalem and surrounded by his closest associates, the Twelve apostles, Jesus took bread, which he blessed and broke and then gave to them, saying, "Take, eat; this is my body." Jesus likewise took the cup, blessed it, and then gave it to them, "Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins" (Matt. 26:26-28). The Book of Mormon records that the resurrected Jesus instituted this same ordinance in memory of his body and blood as he showed himself to the righteous of the Western Hemisphere after his ascension from Jerusalem (3 Ne. 18:7;20:3;26:13).

And here:

Quote

“When we are baptized, we take upon ourselves the sacred name of Jesus Christ. Taking upon us His name is one of the most significant experiences we have in life …

“Each week in sacrament meeting we promise to remember the atoning sacrifice of our Savior as we renew our baptismal covenant. We promise to do as the Savior did—to be obedient to the Father and always keep His commandments. The blessing we receive in return is to always have His Spirit to be with us.”

Elder Robert D. Hales of the Quorum of the Twelve Apostles.

Elder Perry took the renewal concept even further (quoting Elder Delbert Stapley):

Quote

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).

See also here (from a 1995 "I Have a Question" article, but not written by a General Authority):

Quote

According to our latter-day prophets and leaders, when you partake of the sacrament you renew whatever covenants you have made with the Lord. For example, if you have been baptized only, that is the covenant you renew. If you have received the Melchizedek Priesthood, you also renew that part of the oath and covenant related to your having received that priesthood. If you have received your endowment, you also renew the covenants associated with it. Further, if you have been sealed, you also renew that covenant. In other words, when you partake of the sacrament, you renew all the covenants you have made with the Lord.

"All covenants," then.  Not just baptism.  That makes sense to me.

The Church does not seem to construe the Sacrament as a saving ordinance in and of itself.  See here (also itemized here and here😞

Quote

In the Church, an ordinance is a sacred, formal act performed by the authority of the priesthood. Some ordinances are essential to our exaltation. These ordinances are called saving ordinances. They include baptism, confirmation, ordination to the Melchizedek Priesthood (for men), the temple endowment, and the marriage sealing.

By way of analogy: A landlord and tenant enter into a one-year contract for the rental of an apartment.  Near the end of the year, the landlord and tenant sign an addendum to the contract to renew it for another year.

How many contracts have been entered into in this scenario?  One.  The addendum was not a separate contract, but a renewal of the original contract.

Thanks,

-Smac

[teddyaware]

56 minutes ago, Navidad said:

Interesting quote - Three questions: In Elder McConkie's mind as he spoke that day, what were the requirements to be considered a "faithful person?"

Also, how does one "so live as to merit eternal life?" In his mind, how does one live in this mortal life in such a way that he or she "merits" eternal life?

Is the eternal life he was talking about the same as the "everlasting life" John was talking about in John 3:16? Thanks!
 

Read chapters 2 and 3 of the Book of Revelation and see what the Savior commands the members of his Church to DO - AND NOT DO - in order to obtain the fullness of his divine attributes and glory in the resurrection.

[teddyaware]

16 minutes ago, smac97 said:

I think of it more as a renewal of a saving ordinance (baptism).  From The Encyclopedia of Mormonism:

And here:

Elder Perry took the renewal concept even further (quoting Elder Delbert Stapley):

See also here (from a 1995 "I Have a Question" article, but not written by a General Authority):

"All covenants," then.  Not just baptism.  That makes sense to me.

The Church does not seem to construe the Sacrament as a saving ordinance in and of itself.  See here (also itemized here and here😞

By way of analogy: A landlord and tenant enter into a one-year contract for the rental of an apartment.  Near the end of the year, the landlord and tenant sign an addendum to the contract to renew it for another year.

How many contracts have been entered into in this scenario?  One.  The addendum was not a separate contract, but a renewal of the original contract.

Thanks,

-Smac

And it almost goes without saying that if a contract Is left unrenewed — if regularly scheduled renewals are what the original contractual agreement calls for — will render the original contract null and void.

[longview]

13 minutes ago, smac97 said:

I think of it more as a renewal of a saving ordinance (baptism).

Baptism is a cleansing power and without question a saving ordinance.  The Sacrament also has a cleansing power.  Partaking of the Sacrament is affirming and remembering the covenants made at baptism.  A renewal.

Elder Bednar further clarified Elder Hales' statement about taking on the sacred name of Christ.  In partaking of the Sacrament we show willingness to take on His Name but it is only actually done when we serve in the temple.

27 minutes ago, smac97 said:

The Church does not seem to construe the Sacrament as a saving ordinance in and of itself.

You must have missed several posts in this thread that quote several General Authorities who attest to the power of the Atonement that is incrementally applied as a result of partaking of the Sacrament.  Thus we are continually refined and sanctified as we endure to the end.  This is the reason the Sacrament is a saving ordinance.

[smac97]

21 minutes ago, longview said:

Baptism is a cleansing power and without question a saving ordinance.  The Sacrament also has a cleansing power.  Partaking of the Sacrament is affirming and remembering the covenants made at baptism.  A renewal.

Elder Bednar further clarified Elder Hales' statement about taking on the sacred name of Christ.  In partaking of the Sacrament we show willingness to take on His Name but it is only actually done when we serve in the temple.

You must have missed several posts in this thread that quote several General Authorities who attest to the power of the Atonement that is incrementally applied as a result of partaking of the Sacrament.  Thus we are continually refined and sanctified as we endure to the end.  This is the reason the Sacrament is a saving ordinance.

If it is a saving ordinance, why is there no proxy version of it?

[Rain]

3 minutes ago, smac97 said:

If it is a saving ordinance, why is there no proxy version of it?

A number of us have asked the same question on this thread.  Several answers have been given.  You might see if those answers work for you.  They didn't for me, but we understand things differently.