Is the Sacrament a Saving Ordinance?

[longview]

4 minutes ago, smac97 said:

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

That concept has been covered several times throughout this thread.  I suggest you do a quick review of the whole thread.  Thanks.

[smac97]

3 minutes ago, longview said:

That concept has been covered several times throughout this thread.  I suggest you do a quick review of the whole thread.  Thanks.

Nah.  Not that interested.  It's an almost purely hypothetical issue, IMO.

[longview]

1 minute ago, smac97 said:

Nah.  Not that interested.  It's an almost purely hypothetical issue, IMO.

But interested enough to do a "drive by."  

[smac97]

Just now, longview said:

But interested enough to do a "drive by."  

But not interested enough to read 13 pages of posts.

[longview]

4 minutes ago, smac97 said:

But not interested enough to read 13 pages of posts.

Most likely you are familiar with the F3 (microsoft, don't know the apple version) key which allows you to do multiple finds.  I suggest searching on "sancti".

[Bernard Gui]

6 hours 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

Thank you for taking the time to respond. Over the course of these many pages I have responded to these points. 
Of course the sacrament is a renewal of the baptism covenant. That is commonly understood and reiterated in this discussion. That is not the question. 

In response to several folks who have challenged my understanding of the doctrine of the sacrament (I am “contradicting what the Church has taught us for 200 years”), I have taken on the “pedantic” and “Pharisaical” project of reviewing all references to the sacrament in General Conference since the beginning of the Restoration to see exactly what we have been taught for 200 years, and I regularly post here what I have found. I’m up to 1930. It’s daunting, but it’s what I like to do...plus I certainly have the time right now. The vast majority involve its purpose and importance, attending sacrament meeting, and the administration of the ordinance. There are not many talks that address this particular issue, but from what I have read so far, I am not feeling very heretical. That can always change, though. 

Edited June 19, 2020 by Bernard Gui

[Bernard Gui]

5 hours ago, smac97 said:

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

Asked and answered in depth multiple times. 

[Navidad]

5 hours ago, teddyaware said:

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.

Thanks for your reply. I was asking specifically about Elder McConkie, but I like your answer better since you refer me directly to scripture.

The messages from Christ to the seven churches in the two chapters you reference deserve interpretation in several ways. First, these were literal Christian churches. Each had its strengths and weaknesses. While Christ wrote his message to each individual church, in each case he sums up by referring to what the "Spirit has to say to the churches (plural)." He spoken to the individual historical church and to the collective body of churches as well. I also believe he was speaking to the individuals within each church. So these chapters contain messages to a specific church, to the collective church, and to the individuals who make up the greater Christian community. In each case being faithful involves remaining faithful and holding on to the spiritual attributes granted to us as Christians. Some think the seven churches are chronological expressions of church history through time until the return of Christ. I always have thought that is fascinating. I also think it is a stretch. Interesting, but besides the point. It is classic case of reading into the scripture what may not be there.

Christ informs each church, the entire Christian community, and individuals (since eternal life is a function of the individual not the church) to continue in faithfulness to the spiritual attributes and gifts we are each endowed with to have assurance of everlasting life with the father. So, I guess we are in agreement what it means to be faithful to our commitment (covenant) with Christ. There are no ordinances mentioned in either chapter. The requirement for assurance of eternal salvation with the Lord is being faithful (persevering) not doing faithful things. I trust the Lord will grant me the continued desire to be the kind of person he asks me to be in Rev. 2 and 3. If I am faithful (not act faithful) until the end; I can have the assurance of eternal life with him. That message rings out in these two chapters to specific churches, to the collective church, and to the individuals who make up the flock of the good shepherd.

Pergamum was a judicial center, hence the beautiful image of us being given a white stone. People went to Pergamum to be tried for their crimes. When all was said and done the verdict was decided by jurors placing black or white stones in a vessel. The white stones signified innocence. In this beautiful way, in a manner the folks of Pergamum would understand Christ tells them (and us) that if we live a victorious Christian life, Christ will give us a white stone, declare us innocent. That fits so beautifully with the rest of scripture were we are assured that in Christ we are "made righteous" or declared to be righteous - innocent - the keepers of the white stone. The theme of the two chapters is living a victorious Christian life. Great passages. Thanks for references to these two great chapters.

[Bernard Gui]

7 hours 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!
 

These would be bettered covered in a separate thread. Thanks. 

[Bernard Gui]

20 minutes ago, Navidad said:

Thanks for your reply. I was asking specifically about Elder McConkie, but I like your answer better since you refer me directly to scripture.

The messages from Christ to the seven churches in the two chapters you reference deserve interpretation in several ways. First, these were literal Christian churches. Each had its strengths and weaknesses. While Christ wrote his message to each individual church, in each case he sums up by referring to what the "Spirit has to say to the churches (plural)." He spoken to the individual historical church and to the collective body of churches as well. I also believe he was speaking to the individuals within each church. So these chapters contain messages to a specific church, to the collective church, and to the individuals who make up the greater Christian community. In each case being faithful involves remaining faithful and holding on to the spiritual attributes granted to us as Christians. Some think the seven churches are chronological expressions of church history through time until the return of Christ. I always have thought that is fascinating. I also think it is a stretch. Interesting, but besides the point. It is classic case of reading into the scripture what may not be there.

Christ informs each church, the entire Christian community, and individuals (since eternal life is a function of the individual not the church) to continue in faithfulness to the spiritual attributes and gifts we are each endowed with to have assurance of everlasting life with the father. So, I guess we are in agreement what it means to be faithful to our commitment (covenant) with Christ. There are no ordinances mentioned in either chapter. The requirement for assurance of eternal salvation with the Lord is being faithful (persevering) not doing faithful things. I trust the Lord will grant me the continued desire to be the kind of person he asks me to be in Rev. 2 and 3. If I am faithful (not act faithful) until the end; I can have the assurance of eternal life with him. That message rings out in these two chapters to specific churches, to the collective church, and to the individuals who make up the flock of the good shepherd.

Pergamum was a judicial center, hence the beautiful image of us being given a white stone. People went to Pergamum to be tried for their crimes. When all was said and done the verdict was decided by jurors placing black or white stones in a vessel. The white stones signified innocence. In this beautiful way, in a manner the folks of Pergamum would understand Christ tells them (and us) that if we live a victorious Christian life, Christ will give us a white stone, declare us innocent. That fits so beautifully with the rest of scripture were we are assured that in Christ we are "made righteous" or declared to be righteous - innocent - the keepers of the white stone. The theme of the two chapters is living a victorious Christian life. Great passages. Thanks for references to these two great chapters.

Would you please start a separate thread for this? Thanks. 

[smac97]

26 minutes ago, Bernard Gui said:

Thank you for taking the time to respond. Over the course of these many pages I have responded to these points. 
Of course the sacrament is a renewal of the baptism covenant. That is commonly understood and reiterated in this discussion. That is not the question. 

In response to several folks who have challenged my understanding of the doctrine of the sacrament (I am “contradicting what the Church has taught us for 200 years”), I have taken on the “pedantic” and “Pharisaical” project of reviewing all references to the sacrament in General Conference since the beginning of the Restoration to see exactly what we have been taught for 200 years, and I regularly post here what I have found. I’m up to 1930. It’s daunting, but it’s what I like to do...plus I certainly have the time right now. The vast majority involve its purpose and importance, attending sacrament meeting, and the administration of the ordinance. There are not many talks that address this particular issue, but from what I have read so far, I am not feeling very heretical. That can always change, though. 

I think yours is an interesting question.  I also see no problem with you asking questions about it, studying it, staking out a position on it, etc.  

[Bernard Gui]

On 6/19/2020 at 9:37 AM, Rain said:

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.

We are all operating with suppositions about this particular question. Would you please provide evidence that there are no provisions for people who accept vicarious ordinances in the Spirit World to repent and renew their covenants? Why would it have to be done for them in the temple instead of in person where they are now, since they are now in the covenant? It’s not unreasonable to suggest there is a way. Or can we agree that we really don’t know one way or the other?

Edited June 20, 2020 by Bernard Gui

[Bernard Gui]

19 hours ago, smac97 said:

I think yours is an interesting question.  I also see no problem with you asking questions about it, studying it, staking out a position on it, etc.  

Thank you for the kind words. I’m not so much interested in staking out a position as to understanding Elder Bednar’s words quoted in the OP. Since then, I have found a number of similar talks over the decades that have made me wonder why the Handbook lists the sacrament with the “other ordinances” such as ordinations, baby blessings, administration to the sick, etc., when it is clearly something much, much deeper. Perhaps it is in a class all its own. Several talks I have read seem to support this idea. David O. McKay: "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."

Edited June 20, 2020 by Bernard Gui

[Bernard Gui]

On 6/18/2020 at 1:57 PM, 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.

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?

Regarding partaking the sacrament with the Savior after the Resurrection.....

I found this intriguingly expansive  comment by Orson Pratt from the April 8, 1860, Conference. I thought you might be interested.

“I look forward to a day that is not far distant, with great rejoicing; and that is a day when we shall all be engaged, as we are this afternoon, in partaking of the sacrament—the symbols of bread and wine, or in other words, the symbols of the body and blood of our Lord and Savior Jesus Christ. I look forward with joyful anticipation to that glorious time. I look around upon this assembly, and when I see them partaking of this holy ordinance, and consider what Jesus has done by his sufferings, then I look forward to the time when he shall be in our midst, and we partake of these symbols in his presence.

“Will not this be a joyful time? Who can but rejoice in a scenery of this description! Suppose you were expecting that this was to take place next Sabbath day, who are pure in heart? Who are ready for such an event? What would be your feelings? Would you sorrow and mourn? Would it not be one of the most joyful messages to your ears that ever saluted them, to suppose that the time was so near at hand when you should partake of bread and wine with the ancient Apostles, and meet with the Savior and all the Saints of former days—those that lived before the flood and those that have lived since the flood—to think that all this is to be made manifest to man—that we are to look upon the face of our Redeemer and be crowned with glory as he is—would not this be joyful tidings?

“Although this is not going to take place next Sabbath, yet we know one thing—that in many of the revelations given to this Church, the Lord has closed by saying—‘Behold I come quickly; and my reward is with me to give unto every man according to his works.’

“....This is my object in thus portraying these things before you this afternoon, for as often as we do this we show forth the Lord's death till he come. When that time comes, he will partake of the fruit of the vine with us; and with him will be Moroni, Mormon, and Lehi, and all the inhabitants of this vast American continent who have been saved through the Gospel. There will be Enoch's city, the Former-day Saints, and the vast throng of resurrected Saints to sit down and partake of the supper of the great Bridegroom, and he will administer in the midst of his brethren.

“I hope and pray that I may be prepared to be one of that joyful throng to be assembled there with a pure heart, and one that is upright before God. I also hope that my brethren will be with me, and that we shall have the privilege of celebrating the marriage supper of the Lamb, for that will be a happy day.“

[teddyaware]

1 hour ago, Bernard Gui said:

Regarding partaking the sacrament with the Savior after the Resurrection.....

I found this intriguingly expansive  comment by Orson Pratt from the April 8, 1860, Conference. I thought you might be interested.

“I look forward to a day that is not far distant, with great rejoicing; and that is a day when we shall all be engaged, as we are this afternoon, in partaking of the sacrament—the symbols of bread and wine, or in other words, the symbols of the body and blood of our Lord and Savior Jesus Christ. I look forward with joyful anticipation to that glorious time. I look around upon this assembly, and when I see them partaking of this holy ordinance, and consider what Jesus has done by his sufferings, then I look forward to the time when he shall be in our midst, and we partake of these symbols in his presence.

“Will not this be a joyful time? Who can but rejoice in a scenery of this description! Suppose you were expecting that this was to take place next Sabbath day, who are pure in heart? Who are ready for such an event? What would be your feelings? Would you sorrow and mourn? Would it not be one of the most joyful messages to your ears that ever saluted them, to suppose that the time was so near at hand when you should partake of bread and wine with the ancient Apostles, and meet with the Savior and all the Saints of former days—those that lived before the flood and those that have lived since the flood—to think that all this is to be made manifest to man—that we are to look upon the face of our Redeemer and be crowned with glory as he is—would not this be joyful tidings?

“Although this is not going to take place next Sabbath, yet we know one thing—that in many of the revelations given to this Church, the Lord has closed by saying—‘Behold I come quickly; and my reward is with me to give unto every man according to his works.’

“....This is my object in thus portraying these things before you this afternoon, for as often as we do this we show forth the Lord's death till he come. When that time comes, he will partake of the fruit of the vine with us; and with him will be Moroni, Mormon, and Lehi, and all the inhabitants of this vast American continent who have been saved through the Gospel. There will be Enoch's city, the Former-day Saints, and the vast throng of resurrected Saints to sit down and partake of the supper of the great Bridegroom, and he will administer in the midst of his brethren.

“I hope and pray that I may be prepared to be one of that joyful throng to be assembled there with a pure heart, and one that is upright before God. I also hope that my brethren will be with me, and that we shall have the privilege of celebrating the marriage supper of the Lamb, for that will be a happy day.“

Thanks so much for this beautiful, validating quote from Elder Hyde.

[mfbukowski]

On 7/19/2020 at 4:43 PM, teddyaware said:

Thanks so much for this beautiful, validating quote from Elder Hyde.

.... Hyde    Pratt?

[teddyaware]

3 hours ago, mfbukowski said:

.... Hyde    Pratt?

Why my quirky mind morphed Pratt into Hyde seemed to be a mystery until I realized both apostles have the first name of Orson.

 

Edited July 27, 2020 by teddyaware

[mfbukowski]

3 hours ago, teddyaware said:

Why my quirky mind morphed Pratt into Hyde seemed to be a mystery until I realized both apostles have the first name of Orson.

 

Not too bad. 

My quirky mind might have made it Jeykll 

 

Edited July 27, 2020 by mfbukowski

[Bernard Gui]

For those who might be interested and have some spare time, I came across this extraordinary talk given by John Taylor in 1863. It is some of his reflections on the sacrament. It would appear to be extemporaneous...I don’t know for sure. He says, “These are some of my reflections in relation to this ordinance of the sacrament of the Lord's Supper.” My goodness! I struggle to stay focused for just a few minutes! Calling it a tour de force would be an understatement.

Quote

Reflections on the Sacrament, the Atonement and the Second Coming of Jesus.

Discourse by Elder John Taylor, delivered in the Tabernacle, Great Salt Lake City, February 22, 1863.

Reported By: G. D. Watt.

“And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament of my blood, which is shed for you.” Luke 22:19-20 There is nothing very peculiar in this ordinance, though it is rather a strange institution when we reflect upon it. This ceremony has been attended to throughout generations that are past, and still it is attended to. Jesus said also, “Do this until I come again.” Matt. 26:26-29 1 Cor. 11:26 Notwithstanding the great falling off—the great apostasy since the days of Christ and his Apostles, this ordinance has generally been adopted by the Christian churches, so called, however they may err in many other principles of faith and doctrine. This ordinance has been renewed to us, and is part and parcel of the new covenant God has made with his people in the latter days. It was practiced among the ancient Saints who resided upon this Continent, long before it was discovered by Columbus, as well as upon the Continent of Asia among the Saints that lived there. When we attend to this ordinance we do it upon the same principle that they did anciently, whether among the Saints of God on the Asiatic Continent or among the Saints on the American Continent. 

I was a little struck with the hymn that was sung— 

“Behold the Savior of mankind.” My mind was led to reflect back to the time when he was upon the earth, and to the time previous to his sojourn here, and to the way and manner in which he came upon the earth, and the designs of his heavenly Father in his coming here, also the designs of God relating to the world and to his Saints in particular. As we find ourselves upon this stage of action, it is very natural that we should inquire something about the position that we occupy here and our relationship to God, and something about the plan of salvation and about those who have acted and operated in this plan. It would seem from all that we can gather, both from old and new revelations, that God has had a design to accomplish in relation to the world whereon we dwell, and also in relation to the inhabitants that have dwelt and will dwell thereon, and also in regard to the heavens; in relation, also, to those spirits that have not yet come into existence, as well as those that have; in relation to those who have lived and died without the Gospel, as well as those who have had the privilege of the Gospel—to bring to pass things that he has contemplated before the world was. We, as a portion of the human family, are interested in these events, and ought to understand our position in relation to them and also to God, and, at the same time, we ought to comprehend in some measure our relationship to each other. We ought to know what course to pursue to secure the approbation of our heavenly Father, and fulfil our destiny upon the earth in the best possible manner, and aid with all our might to accomplish those things God has designed before the world was. 

It would seem that the coming of the Savior to the world, his suffering, death, resurrection, and ascension to the position he occupies in the eternal world before his heavenly Father, has a great deal to do with our interests and happiness; and hence this continued memorial that we partake of every Sabbath. This sacrament is the fulfillment of the last request of Jesus Christ to his disciples. “For as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he comes.” 1 Cor. 11:26 Faith in this ordinance would necessarily imply that we have faith in Jesus Christ, 3 Ne. 18:10 that he is the only begotten of the Father, that he came from the heavens to the earth to accomplish a certain purpose which God had designed—even to secure the salvation and exaltation of the human family. Alma 5:48All this has a great deal to do with our welfare and happiness here and hereafter. The death of Jesus Christ would not have taken place had it not been necessary. That this ceremony should be instituted to keep that circumstance before the minds of his people, bespeaks its importance as embracing certain unexplained purposes and mysterious designs of God; they are explained in part, but they are not fully comprehended. It is not fully comprehended why it was necessary that Jesus Christ should leave the heavens, his Father's abode and presence, and come upon the earth to offer himself up a sacrifice; that he should, according to the Scripture saying, “Take away sin by the sacrifice of himself;” Heb. 9:26 why this should be, why it was necessary that his blood should be shed is an apparent mystery. It is true that we are told that without the shedding of blood there is no remission of sins; Heb. 9:22 but why this? Why should such a law exist? It is left with us as a matter of faith, that it was necessary he should come and, being necessary, he shrank not from the task, but came to take away sin by offering up himself. 

 

Jesus Christ is spoken of in the Scriptures as “The Lamb of God that taketh away the sins of the world.” John 1:29What sins of the world did he take away? We are told that it is the sin which Adam committed. We do not know much about Adam nor what he did; but we know that this sacrifice took place and that we are in the position we now occupy, and we are ready to believe from the testimonies we have received in relation to this sacrifice that it was the will of God he should thus offer himself up and that he came here for that purpose. He was “The first begotten of the Father, full of grace and truth;” John 1:14 and suffered his body to be broken and his blood to be spilled, doing “Not his own will, but the will of him that sent him,” John 5:30 not to accomplish his own purpose particularly but the purpose of him that sent him, and hence we are told to observe this rite until he comes again. 

There is something also to be looked to in the future. The Son of God has again to figure in the grand drama of the world. He has been here once and “In his humiliation his judgment was taken away.” Acts 8:33 It would seem that his ancient disciples upon this Continent or upon the Continent of Asia actually looked forward to the time when Jesus would come again and hence he is frequently spoken of in the Scriptures having a reference to his second advent, that to these who look for him “He would appear the second time without sin unto salvation.” Heb. 9:28 Again, Isaiah, in speaking of him, says, “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he was brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgressions of my people was he stricken,” &c. Isa. 53:6-8 Again, the same Prophet spoke of him as coming in power, glory and dominion, and as having his wrath and indignation kindled against the nations of the earth. Isa. 34:2 “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my redeemed is come.” Isa. 63:1-4 Jesus accomplished what he was sent to do, and, feeling satisfied of this, when he was about to leave the earth he said he had finished the work his Father gave him to do. John 17:4 But there was another work, another event that was to transpire in the latter days, when he should not be led as a lamb to the slaughter or be like a sheep before the shearers; when he would not act in that state of humiliation and quiescence, but when he will go forth as a man of war and tread down the people in his anger and trample them in his fury, when blood should be on his garments and the day of vengeance in his heart, when he would rule the nations with an iron rod and break them to pieces like a potter's vessel. Ps. 2:9 There must be some reason why he was allowed to suffer and endure; why it was necessary that he should give up his life a sacrifice for the sins of the world, and there 
must be a reason why he should come forth in judgment to execute vengeance, indignation and wrath upon the ungodly. Jude 1:15 D&C 97:22 In these reasons we and all the world are intimately concerned; there is something of great importance in all this to us. The whys and wherefores of these great events are pregnant with importance to us all. When he comes again he comes to take vengeance on the ungodly and to bring deliverance unto his Saints; “For the day of vengeance,” it is said, “is in my heart, and the year of my redeemed is come.” Isa. 63:4 It behooves us to be made well aware which class we belong to, that if we are not already among the redeemed we may immediately join that society, that when the Son of God shall come the second time with all the holy angels with him, Matt. 25:31 arrayed in power and great glory Matt. 24:30 to take vengeance on them that know not God and obey not the Gospel, or when he shall come in flaming fire, 2 Thes. 1:8 we shall be among that number who shall be ready to meet him with gladness in our hearts and hail him as our great deliverer and friend. In relation to all events that have transpired and to the designs of God connected with the earth and all grades of men upon it, and to the events that transpired before we came into this existence, if there is anything we cannot clearly comprehend we can leave it for the future to reveal. True it is the privilege of a certain class of people to have the Holy Ghost that Jesus said should bring things past, present and to come to their remembrance John 14:26 and lead them into all truth. John 16:13 We can have a portion of that Spirit by which we can draw back the veil of eternity and comprehend the designs of God that have been hidden up for generations past and gone; we can go back to our former existence and contemplate the designs of God in the formation of this earth and all things that pertain to it; unravel its destiny and the designs of God in relation to our past, present and future existence. If we can comprehend all these things so much the better. If we do not understand everything in relation to every event of the past and the future, it is necessary we should know something about the things that now exist, something about the position of the world we live in, and something about our relationship to that God who still lives and will continue to live, and something about our interests in that redemption wrought out for us through the sacrifice of Jesus Christ, whose death and sufferings we are now commemorating. We should know enough about this to save ourselves and to know how to save the generation with which we are associated; enough to know how to save our families and to teach them the laws of life and the way that leads to God and exaltation; enough to know how to live and enjoy life and how to avoid the calamities that are coming upon the earth and how to prepare ourselves for celestial glory in the eternal worlds. How shall we know the laws of life? How shall we know anything about God? How shall we know anything of futurity? I know of no other way than that which has been communicated to man formerly; I know of no other way than the way that Abraham, Isaac, and Jacob, Enoch, Moses and the prophets, Jesus and the Apostles obtained their knowledge, and that was by revelation. Jesus said, “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” Matt. 11:27 No matter what ability and talent a man may possess, all must come under this rule if they wish to know the Father and the Son. If knowledge of them is not obtained through revelation it cannot be obtained at all. Hence we are told, “This is the stone which was set at naught by you builders, which is become the head of the corner. Matt. 21:42 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved,” Acts 4:11-12 and unto him every knee shall bow and every tongue shall confess, Philip. 2:10-11 and hence he is called the Mediator of the New Covenant, Heb. 12:24 and hence we are told to ask for blessings in the name of Jesus Christ and to approach the Father in his name. 3 Ne. 18:19 We are told that to know God and Jesus Christ whom he has sent is eternal life. John 17:3 This knowledge cannot be obtained independently of revelation. We cannot come to God except through Jesus Christ; he is the only medium through which we can approach the Father. “When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He said unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” Matt. 16:13-18 What rock? The kind of evidence he had that Jesus was the Christ—the principle of revelation; flesh and blood had not revealed it unto him, but his Father in heaven, and upon this rock Jesus built his church. Upon the same principle that we know that Jesus is the Christ and that God is his Father and the 

[p. 117b]

 church of Christ is built on this and has been in all ages. This principle alone can give the knowledge of God which is life eternal John 17:3 and the only power by which a man can stand unscathed in the trying hour. Those who possess this principle are one with Jesus Christ and one with the Father, as says Jesus, “I in them and thou in me, that they all may be one, even as I and the Father are one, that they may be one in us.” John 17:21-23 They are baptized with the same baptism, Matt. 20:23 they are baptized with the same Spirit, they are in possession of the same knowledge and they know God, whom to know is life everlasting. When built upon this rock the storms may blow, the rains may descend and beat upon the house, but it cannot fall because it is founded upon a rock. Matt. 7:25 These are some of my reflections in relation to this ordinance of the sacrament of the Lord's Supper. As to the whys and wherefores of this, there are a great many of them; the world is full of them, and eternity is full of them; all comprehensive, just, true, reasonable, all scientific, and according to the strictest principles of philosophy, if we could only understand the philosophy. The philosophers in the world understand something of the rules of natural philosophy; but those rules will never lead a man to the knowledge of God; if he ever obtains this knowledge it must be by the principle of revelation. All the works of God, whether on the earth or in the heavens, are constructed on strictly philosophical principles. We understand in part the things of earth; when we see things as God sees them, we shall then understand the philosophy of the heavens: the mysteries of eternity will be unfolded and the operations of mind, matter, spirit, purposes and designs, causes and effects, and all the stupendous operations of God will be developed, and they will be found to accord with he strictest principles of philosophy, even the philosophy of the heavens....

 

Edited August 7, 2020 by Bernard Gui

[Bernard Gui]

An interesting talk by a more recent General Authority regarding the importance of the sacrament includes these thoughts:

Quote

But the Lord, who knows the terrible consequences of hypocrisy, also warned:

“Ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, …“For whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul.” (3 Ne. 18:28–29.)

What does it mean to partake of the sacrament worthily? Or how do we know if we are unworthy? 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.

The sacrament is an intensely personal experience, and we are the ones who knowingly are worthy or otherwise.

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.

Those who would deny themselves the blessing of the sacrament by not attending sacrament meeting or by not thinking of the Savior during the services surely must not understand the great opportunity to be forgiven, to have his Spirit to guide and comfort them! What more could anyone ask?

https://www.churchofjesuschrist.org/study/general-conference/1989/04/the-beauty-and-importance-of-the-sacrament?lang=eng

 

Edited August 7, 2020 by Bernard Gui