2009 Gospel Doctrine
Lesson 16: “Thou Shalt … Offer Up Thy Sacraments upon My Holy Day”
 

1910: The Story of the Restoration (Young Ladies’ MIA Lessons)

Lesson 9: The Gospel Ordinances

In the lesson before, it was remarked that order is the first law of heaven. without order there is no system. Without order there is no method. Without order, in short, there can be nothing. Chaos is come again.

Having, then, organized the Church – and organization, it was said, means order – the God of heaven would certainly require that all things pertaining to Church membership and to Church ritual should be done in an orderly way. he would certainly restore the ancient rules and ordinances for the accomplishment of certain ends – not that obedience to the rules, nor the performance of the ordinances, would alone bring salvation; but that the required observance of the prescribed word would establish order.

There is a right way and a wrong way to do all things. it is the following of the right way that brings reward. For example, a company of soldiers is ordered by their captain to charge up the steep side of a hill and engage with the enemy at the top. Any other side of the hill is more easy of scent than the one designated by the captain. In fact, that particular one seems almost inaccessible. The soldiers, therefore, act upon their own judgments and desires. They scatter, and charge up the hill from all sides. Of course, they all come finally to the top of the hill; but they come in broken line and are easily repelled. The day is lost to them. But why? Is not one ascent as good as another? Surely, when one is climbing for pleasure. But when one is acting under organization, there can be but one ascent. The soldiers who chose the other way, reached the summit of the hill, but in disorder, broken, and disunited. Moreover, by choosing their own road, they missed the very point and purpose for which the captain ordered them to charge together up the steepest way. And what was even worse, by breaking to follow their own desires, they brought confusion, chaos even, into their ranks.

It may be, then, that the appointed way will not appear to be our way. But it is for the master of the organization, for Him who has established order, to say how we shall proceed that order, peace, and harmony may persist. With a Church organization restored, then, we should expect to find restored also the ordinances and ceremonies divinely prescribed for the continuance of the organization.

First, then, to belong to the Church of Christ, it becomes necessary to make covenant with Him in His chosen way. That way is baptism. It is the outward ordinance in covenant of the new condition existing between the Savior and the saved. This it was that Paul had in mind when he wrote to the Romans:

Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. (Rom. 6:3-5.)

And again he wrote to the Galatians:

For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have ut on Christ. (Gal. 3:26, 27.)

It is quite evident, then, that baptism is the ordinance of initiation into the Church of Christ; and further, that that ordinance must be by immersion since it is in the likeness of the burial of Christ.

When John the Baptist, in the glorious appearance to Joseph Smith and Oliver Cowdery, restored to them the Priesthood of Aaron, he explained that it held the keys “of baptism by immersion for the remission of sins.” (Doc. & Cov., Sec. 13.)

With this Priesthood conferred upon them, Joseph and Oliver became endued with authority to baptize in the name of the Father. John the Baptist instructed them to baptize each other. Afterwards, as we have already learned, they were instructed that they should baptize all who wished to join with them in the Church of Christ.

Before the day the Church was organized, further specific instructions were given concerning the sacred ordinance of baptism.

“And again, by way of commandment to the church concerning the manner of baptism,” we read in an early revelation, “all those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church.” (Doc. & Cov. 20:37.)

“Baptism,” says the Lord further, “is to be administered in the following manner unto all those who repent: –

The person who is called of God, and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name – having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. then shall be immerse him or her in the water, and come forth again out of the water. (Doc. & Cov. 20:72-74.)

After being baptized, the new convert received anciently th4 gift of the Holy ghost. “Men and brethren,” cried the affected Jews on the day of Pentecost, “what shall we do?” Peter answered, “Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy ghost.” (Acts 2:37-39.) And this gift of the Holy ghost was conferred by the laying on of hands of those having authority so to do. at one time, when the apostles at Jerusalem heard that the people of Samaria had received the Gospel they sent to Samaria Peter and John. These two apostles prayed with the new converts that they might receive the Holy ghost. “Then they laid their hands on them, and they received the Holy ghost.” There was present one Simon, a magician. “And when Simon saw that through laying on of the apostles’ hands the Holy ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of god may be purchased with money.” (Acts 8:14-20.)

It was to be expected, then, that, having restored the proper form of baptism, the Lord would restore also the proper way of conferring the gift of the holy ghost. accordingly, the word of god declares, in the revelation given during the organization meeting of the Church, that –

An apostle is an elder, and it is his calling to baptize. * * * And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures. (Doc. & Cov. 20:38-41.)

And again, the Lord says to his elders:

Ye shall remember the church articles and covenants to keep them; and whoso having faith you shall confirm in my church by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them. (Doc. & Cov. 33:14, 15.)

Thus were the essential ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost restored in this dispensation. Baptism, however, is applicable only to those who have reached years of accountability. it may be administered only to those who are capable of understanding, of believing, of repenting, and of confessing. This, little children cannot do; nor have they need so to do, for little children are without sin.

once, the devoted parents of Israel brought their children to the master, that he might touch them. The disciples, careful of their beloved Master, rebuked the parents; but He said in His divine way:

Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. (Mark 10:13-16.)

These, then, who were young and without sin – like whom are those in the kingdom of God – the Master did not lead into the waters of baptism. he took them in His arms and blessed them. This is the proper method of initiation for children, until they shall reach years of understanding. And in obedience with this order, the following instructions were given to the Prophet, respecting the manner of receiving little children:

Every member of the church of christ having children, is to bring them unto the elders before the Church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name. (Doc. & Cov. 20:70.)

Again, in the same comprehensive revelation given at the organization of the Church, the Lord gave specific directions for the administration of the sacrament. As He Himself did when He met with His disciples at the Last Supper, so He would have His people continue to do.

The Lord says in the modern revelation:

It is expedient that the church meet together often, to partake of bread and wine in remembrance of the Lord Jesus; and the elder or priest shall administer it – he shall kneel with the church and call upon the Father in solemn prayer, saying – ‘O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen.’

Afterwards the wine would be administered in the following way:

He shall take the cup also, and say – ‘O God, the eternal Father, we ask thee in the name of thy son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them: that they may witness unto thee, O God the eternal Father, that they do always remember him, that they may have his spirit to be with them. Amen. (Doc. & Cov. 20:75-79.)

Not only, however, was the manner of performing the ordinance thus explained, but important instructions were given also to the saints that they should not partake of this Holy Sacrament unworthily. For, as said the apostle Paul, ‘whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and the blood of the Lord.” (I Cor. 11:27.) Moreover, the Lord gave directions also as to what should be used in the ordinance. The Prophet Joseph was on his way, one evening, to purchase wine for the sacrament. Suddenly, he was met by a heavenly messenger, and received the following instructions:

Listen to the voice of Jesus Christ, your Lord, your god, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins; wherefore a commandment I give unto you, that you shall not purchase wine, neither strong drink of your enemies, wherefore you shall partake of none, except it is made new among you; yea, in this my Father’s kingdom which shall be built up on the earth.” (Doc. & Cov. 27:1-4.)

For this reason, water came to be used by the saints in the ordinance of the Sacrament, and has been in general use ever since.

Finally, we may notice one other saving ordinance restored through the ministry of Joseph Smith. Anciently, the apostle James wrote to the saints –

Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. (Jas. 5:14, 15.)

In like manner, the Lord directed the Latter-day Prophet, on the ninth of February, 1831, in the presence of twelve elders of the Church. Said the Lord in revelation:

Whosoever among you are sick and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. and the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me. (Doc. & Cov. 42:43.)

hence, it is the custom in the Church to pray for the sick, and to administer to them, anointing them with oil, and laying hands upon them in faith; and many thousands bear witness that the promises of the Lord have been bountifully fulfilled in this modern age.

Thus, through the organization of the Church of Jesus Christ of latter-day Saints, the essential outward ordinances of the gospel – lost long ago through the great apostasy – were restored for the blessing and the salvation of the children of men, and another act in the drama of the Restoration was consummated.

QUESTIONS.

1. What is the first law of heaven?
2. Why is chaos come again where there is no order?
3. why could not an organization of any kind persist without specific laws?
4. Will mere obedience to law, or the performance of ordinances, bring salvation? Why?
5. Explain why any other way of doing a thing is not so good as the one way prescribed by the rules of organization. Illustrate.
6. In an organized body, who shall say which is the right way?
7. Why should you expect to find restored in this dispensation the prescribed ordinances and ceremonies of the Church of Christ?
8. What is the first essential outward ordinance necessary to membership in the Church of Christ?
9. How did Paul explain the ordinance of baptism?
10. Relate the story of the restoration of the ordinance of baptism in this dispensation.
11. What has the Lord said in modern revelation concerning the necessity of baptism, and the method of administering it?
12. What did the new convert receive in olden times after being baptized?
13. How was the gift of the Holy Ghost conferred?
14. What has the Lord said in the present day concerning the gift of the Holy Ghost?
15. To whom might the ordinances of baptism and the laying on of hands be administered?
16. What, then, was done anciently with little children? Illustrate.
17. What important duty has God placed upon parents in the present dispensation?
18. What important instructions were given to the Prophet Joseph respecting the Sacrament of the Lord’s Supper?
19. Why do we not use wine in the Sacrament?
20. How does the ordinance of the Sacrament as performed today compare with the first performance of it?
21. What did James say should be done for those who were sick?
22.What has the Lord said concerning the sick in our own day?

SUPPLEMENTARY WORK.

A. Make a careful study of the doctrine of baptism as taught by the Catholics; by the Church of England; by the Presbyterians; by the Lutherans; by the Methodists; by the Baptists. Show how order is destroyed by their conflicting creeds, and the straight way to heaven blocked.

B. Study the doctrine of infant baptism as presented by sectarian churches. What stand does the Church of Jesus Christ of Latter-day Saints take on infant baptism? Compare this doctrine with the teachings of the Savior. Show how order is violated by the conflicting doctrines, and confusion brought upon the world.

1917: Latter-day Saint Teachings (YLMIA Lessons)

Lesson 9: The Sacrament

Introduction. Through the sin of Adam all were banished from the presence of their heavenly Father. Through the sacrifice of Jesus, who died for all, thereby atoning for the sin of Adam, all will go back into His presence again. “For, behold, the Lord your Redeemer suffered death in the flesh, wherefore He suffered the pain of all men, that all men might repent and come unto Him. And He hath risen from the dead that he might bring all men unto Him. (Doc. and Cov. 18:11, 12.) Jesus lived and died for men. When He came to His own His own received Him not, but forced all kind of indignities upon Him. When He entered Jerusalem the people cried, “Blessed is He that cometh in the name of the Lord;” five days later the cry was, “Away with Him, crucify Him. He is not fit to live.” His love was so great for mankind, that the only feeling this stirred within Him was one of pity. he said, “Father forgive them for they know not what they do.” Down to the very last moment Jesus could have been delivered from the sacrifice if He had so desired. He gave His life voluntarily, out of His great love for mankind. Equally great was the Father’s love: “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved.” (John 3:16, 17.)

Institution of the Sacrament. Inasmuch as Christ could not remain upon the earth He desired to hold the hearts of the children of men by leaving them a token whereby they might always remember Him. At the feast of the Passover, the night Judas betrayed Him, Jesus instituted the Sacrament of the Lord’s Supper, which was to be a symbol of His broken body and spilled blood. He called Peter and John to Him, instructing them where to go to prepare for the passover that they might eat. “And when the hour was come, He sat down, and the twelve apostles with Him. And He said unto them, With desire I have desired to eat this passover with you before I suffer. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And He took the cup, and gave thanks, and said, Take this and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine until the kingdom of God shall come. And He took bread, and gave thanks, and break 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 in my blood, which is shed for you.” (Luke 22:14-20.)

After the supper Jesus, with the eleven apostles, went out to the Garden of Gethsemane where he prayed in great agony of spirit so that he sweat great drops of blood. He prayed that the bitter cup might be removed from Him. Three times He prayed, but each time His dominant thought and purpose was, “Father, not my will but Thine be done.” After His resurrection Christ appeared to the inhabitants of this continent and instructed them concerning this ordinance. It is a wonderful and satisfying thing to note that after Moroni had closed the records of the Book of Mormon he was inspired to again open them and give further instructions. He says that after he had made an end of abridging the account of the people of jared he had supposed that he would not write more, but that he was impressed to write a few more things that would be of worth to his brethren in some future day, according to the will of the Lord. Among other things he proceeded to relate Christ’s teachings to the people concerning the sacrament; giving for the first5 time the form of prayer which Jesus had given to the people of this continent to be used during the administration of this ordinance. (Moroni 1-6; also see Doc. and Cov. 20:75-79.) God revealed the same prayer unto Joseph Smith as early as April, 1830. How wonderful and universal is the love of Christ.

Object of Sacrament. The Latter-day Saints believe that the Sabbath should be used as the Lord has commanded: to go to His house to be built up and strengthened in their faith and to renew their covenants in partaking of the sacrament. The elder or priest who administers the sacrament calls upon the Father, according to the pattern given by the Lord. (Doc. and Cov. 20:75-79.) After asking Him to bless and sanctify what they are about to partake of, to the souls of all, that they may partake of it in remembrance of the body and the blood of His Son, he says, “and witness unto Thee, O God, the Eternal Father, that they are willing to take upon them the name of Thy Son, and always remember Him, and keep his commandments which He has given them, that they may always have His Spirit to be with them. Amen.” By partaking of these emblems they witness unto the Father that they are willing to do all these things. Jesus said, in speaking tot he Nephites after they had partaken of the bread and wine: “Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you.” (III Nephi 18:10.) It is necessary that Latter-day Saints fully comprehend the object and sacredness of the sacrament of the Lord’s supper. Just as physical food is taken to nourish the body, so is it necessary to partake of the emblems of the body and the blood of the risen Savior, to increase spiritual strength. There are many who are strict observers of other ordinances of the gospel, who are indifferent as to when they partake of this blessed privilege. The Lord has said, “It is expedient that the church meet together often to partake of the bread and the water in remembrance of the Lord Jesus.”

Too many young people remain away from the Sacrament meetings, unless they know there is to be a special speaker. In so doing they forget that they are rejecting the privilege of partaking of the Lord’s supper; this in itself is worship. Those who do not take advantage of participating in this ordinance will fail to receive a blessing at His hands. They will be weighed in the balance and found wanting. They should take upon themselves the spirit and calling of true Latter-day Saints, by attending their Sacrament meetings, and as they partake of these emblems they should earnestly resolve in their hearts that they will endeavor to keep these covenants all the days of their lives. Each day they will show their great love for Christ in doing His will, as He has shown His wonderful love for them in giving His life to atone for their sins. They should have perfect love for Him, and for their brothers and sisters else they can not expect to have His Spirit with them.

“Remember that that which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit, and in this there is no condemnation, and ye receive the Spirit through prayer; wherefore, without this there remaineth condemnation.” (Doc. and Cov. 63:64.) All things pertaining to God are sacred, and He is jealous of those things which belong to Him. He requires that the attitude of the Saints towards such things shall be most reverent. This is clearly shown in His treatment of the money changers who defiled his house of worship. He said unto them, “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” (Matt. 21:12, 13.) those who administer His sacrament shall be clothed in the authority of His holy priesthood. The sacrament should be taken with the right hand, the hand should not be gloved; it would be irreverent to partake of it with a covered hand. One’s actions towards sacred things are but the expressions of his feelings. God judges from the heart. Members of the Church should not be guilty of showing irreverence by worshiping God with their mouths, doing Him honor with their lips, and yet having their hearts far from Him. Where this ordinance is properly appreciated there will be spirit and power. Where it is partaken of with pure and holy desires, in remembrance of the Lord, there will be life and faith, and continual growth. Latter-day Saints should avoid the company of those who treat lightly sacred things, lest they be drawn into the net and lose their most precious heritage – the guidance of the Holy Spirit.

Be Ye Worthy. Mormon admonished the Nephites as follows: “See that ye are not baptized unworthily; see that ye partake not of the sacrament of Christ unworthily; but see that ye do all things in worthiness, and do it in the name of Jesus Christ, the son of the living God; and if ye do this, and endure to the end, ye will in no wise be cast out.” (Mormon 9:29.)

Soon after the organization of the Church in this day (March the first, 1835), a meeting was held for the confirmation of several who had recently been baptized; the sacrament was administered to all present. “Previous to the administration the Prophet Joseph Smith spoke on the propriety of this institution in the Church, and urged the importance of doing it with acceptance before the Lord.” he said: “How long do you suppose a man may partake of this ordinance unworthily, and the Lord not withdraw His Spirit from Him? How long will he thus trifle with sacred things and the Lord not give him over to the buffetings of Satan until the day of redemption? the Church should know if they are unworthy from time to time to partake, lest the servants of God be forbidden to administer it. Therefore our hearts ought to be humble, and we to repent of our sins, and put away evil from among us.” (Church History, vol. 2, p. 204.) No one clothed in sin should partake of this holy ordinance. If any have been guilty of wrong they must repent; then with broken hearts and contrite spirits, ask forgiveness of their Heavenly Father, that they may again come under the influence of His Holy Spirit, which causes every one to know good from evil. Latter-day Saint girls cannot remain true, cannot have a living faith in God, if they are unvirtuous in thought, word, or deed. They must be true and pure in order to obtain the blessings of the Lord, in order that the Spirit of God may be with them to inspire them. If they have offended others they should not harbor ill feelings but should go to the offended and set things right. If they have aught against another, they should forgive and forget. If they do not do this they cannot expect their Heavenly Father to forgive them. The Lord’s prayer gives the conditions upon which forgiveness can be obtained, “Forgive us our debts, as we forgive our debtors.” to partake of the sacrament often and in a proper spirit is a great safeguard against apostasy; to partake of it unworthily brings condemnation. In Corinthians it is written: “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep.” (I Cor. 11:29, 30.) All should consider seriously the covenants they make with their Heavenly Father lest they eat and drink unworthily. They should appreciate these blessings and live worthy of them, that by their lives they may exemplify their belief.

Discussion

1. Why was the sacrament instituted?

2. When was the sacrament instituted?

3. When Moroni again opened the records what special forms did he give forth?

4. Repeat the two sacramental prayers and analyze them.

5. How early in the Church organization were the two prayers revealed to Joseph Smith?

6. For what purpose was this ordinance given?

7. If we fail to attend our sacrament meetings what blessings do we lose?

8. What should be our attitude towards the sacrament?

9. Who are permitted to administer the sacrament?

10. What are the conditions under which we should partake of the sacrament?

1933: Gospel Doctrine

Lesson 18: The Sacrament of the Lord’s Supper

1. Institution of the Sacrament Among the Jews. The Sacrament of the Lord’s Supper was first instituted on the night of the Feast of the Passover immediately preceding the crucifixion of the Savior. The Savior and the twelve apostles were present in a large upper room keeping the feast. As Jesus thus communed with his disciples, he prophesied concerning the fate that awaited him and even declared that one among them should be his betrayer. While thus speaking to his disciples, “Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: for this is my blood of the new testament, which is shed for many for the remission of sins.” (Matthew 26:26-28./) After he had commanded his disciples to do this in remembrance of him, the little company sang a song and went forward into the mount of Olives.

2. Its Institution Among the Nephites.At a slightly later time when the resurrected Redeemer appeared among the Nephites on the western hemisphere, he commanded his disciples to bring forth bread and wine. When they had done so, “He took of the bread and brake and blessed it; and he gave unto the disciples and commanded that they should eat.” And when they had eaten they gave unto the multitude. The wine was administered in the same manner, first to the disciples, and by them to the multitude.

“And this,” declared the Savior, “shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you.” The Savior promised to ordain one among them who would have authority to administer the ordinance after he had gone. (See III Nephi 18:1-11.)

3. Institution of the Sacrament in Modern Times. The first administration of the Sacrament among the latter-day Saints occurred at the Whitmer home, Fayette, New York, immediately after the organization of the Church had been effected. On this momentous occasion six of those who had been baptized – namely, Joseph Smith, Oliver Cowdery, Samuel H. Smith, Hyrum Smith, David Whitmer, and Peter Whitmer, Jun. – and a few of their friends were present. After the brethren present had unanimously accepted Joseph and Oliver as their teachers and given their approval to the proposed organization of the Church, Joseph and Oliver were ordained respectively to become the first and second elders of the Church. Then, according to the Prophet’s record, “We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them.” (History of the church, Vol. 1, p. 78.)

4. Sacramental Emblems. Among both the Jews and the Nephites bread and wine were used in the sacramental service, as also on the occasion mentioned in the last preceding paragraph. The members of the Church have been commanded to “meet together often to partake of bread and wine in the remembrance of the Lord Jesus.” (Doctrine and Covenants, 20:75.) Following is from the Prophet’s record:

“Early in the month of August (1830) Newel Knight and his wife paid us a visit at my place in Harmony, Pennsylvania; and as neither his wife nor mine had been as yet confirmed, it was proposed that we should confirm them, and partake together of the Sacrament, before he and his wife should leave us. In order to prepare for this I set out to procure some wine for the occasion, but had gone only a short distance when I was met by a heavenly messenger, and received the following:

‘Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when he partake of the sacrament if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies: Wherefore, you shall partake of none, except it is made new among you; yea, in this my Father’s kingdom which shall be built upon the earth.’” (History of the Church, Vol. 1, p. 106; also Doctrine and Covenants, 27:2-4.)

5. The Latter-day Saints use this statement as an authorization of their present practice of substituting water for wine in the Sacrament of the Lord’s Supper.

6. The Sacramental Prayers. No record is left concerning the words used by the Savior in blessing the bread and the wine, among neither the Jews nor the Nephites. The records merely state that he “blessed” the bread, also the wine. Fortunately, however, after the prophet Moroni had completed his abridgment of the Nephite record, and while he was wandering whithersoever he could to protect himself from the warring Lamanites, he made record, among other things, of the Sacramental Blessings which Christ had commanded his people to use. (See Moroni, Chapters 4 and 5.)

7. In a comprehensive revelation given to Joseph smith a few days prior to the organization of the Church, the Lord again revealed the words which should be used in blessing the sacramental emblems. After stating that the members of the Church should meet together often to partake of the Sacrament in remembrance of him, he explained that the elder or priest should kneel with the Church and call upon the Father in solemn prayer, say8ing:

“O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them; that they may always have his Spirit to be with them. Amen.”

8. Again, the elder or priest shall consecrate the wine or water as follows:

“O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his spirit to be with them. Amen.” (Doctrine and Covenants, 20:77, 70.)

9. Purpose of the Sacrament. Participation in the Sacrament of the Lord’s supper entails a far greater responsibility than merely “remembering” the slain and resurrected Savior – more than a mere recollection of the matchless service which he performed for the children of men. The Sacrament is both a responsibility and a blessing – a responsibility to keep the commandments of God, and a blessing so to do. An analysis of the prayers may assist in their understanding. It should first be noted that the sacramental service consists primarily of two parts, namely: (1) prayers setting forth eh purposes for which the ordinance is administered, and (2) acceptance of the emblems, by which the partakers acknowledge their willingness to comply with the provisions set forth in the prayers.

10. Analysis of the Prayers. The sacramental prayers make an appeal to the Father, in the name of the Son, to bless the emblems and render them holy for certain definitely stated purposes, as follows: (1) That those who partake thereof may do so in remembrance of the body and blood of the Son; (2) That by so doing they may witness unto God that they are willing to take upon them his name and keep his commandments; and (3) that as a result of the foregoing they may always have the companionship of God’s Spirit.

11. Witness and Covenant. The practice among the Latter-day Saints is to break the bread into small pieces, bless it, and distribute it to the members for their witness and covenant. After this, the water is blessed and similarly distributed. Acceptance of the emblems is a token of the participant’s willingness to subscribe to the conditions embodied in the sacramental prayers.

12. Responsibility and Blessing. The sacramental service is extremely sacred and hence entails responsibilities of serious and far-reaching import. It is no trivial matter to pledge one’s self, by the body and blood of the crucified Christ, to keep the commandments of God and always remember him. This is especially true of the Latter-day Saint who knows full well what the commandments of God actually comprehend – tithing, honesty, loyalty to God and his church, word of wisdom, helpfulness, chastity, doing good to all men, etc. The sacrament is not an ordinance to be treated lightly or given but little thought. The partaker should aforetime measure well his heart’s desire, in full cognizance of the responsibility which his act entails.

13. On the other hand, the sacrament, worthily received, gives to the partaker blessings untold. It affords an opportunity for repeated and frequent renewal of one’s covenants with God, and it vouchsafes the continuous accompaniment of his Spirit. Little wonder, therefore, that the saints are urged to meet together and partake of it often.

14. For Whom Intended. By the very nature of the sacramental prayers it is evident that the sacred emblems are not intended for others than members of the Church, since only they are prepared to make witness with the Lord that they are willing to keep his commandments. While among the Nephites, the Savior explained that he would ordain one among them with authority to administer the sacrament unto all those who should “believe and be baptized” in his name. (III Nephi 18:5.) In modern times the Lord has said that individuals who have been baptized into the church must have sufficient time in which to understand “all things concerning the church of Christ previous to their partaking the sacrament.” (Doctrine and Covenants, 20:68.) Otherwise they would not be prepared to witness their willingness to keep his commandments. Moreover, the Lord gives strict warning that even among the members of the Church, those who have trespassed shall not be permitted to partake of the holy emblems. (Ibid. 46:4.)

15. Paul, in his address to the Corinthians, is unusually explicit in this respect. He says: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep.’ (I Corinthians 11:26-30.)

16. On the occasion of his visit to the nephites, the Savior not only laid great stress upon the fitness of those who partake of the sacrament, but he placed much responsibility upon the officials of the church who administer it. He said: “And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when ye shall minister it; for whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul; therefore if ye know that am an is unworthy to eat and drink of my flesh and blood ye shall forbid him.” (III Nephi 18:28-30.)

17. It is the practice of the Church to place the responsibility of administering the sacrament upon the local ecclesiastical officers, by whom the members are required to keep themselves worthy if they are permitted to partake of its sacred emblems.

1943: Gospel Standards: Gospel Doctrine Sunday School Lessons

Lesson 6: THE SABBATH DAY

Under ancient practice the seventh day of the week, Saturday, was designated and observed as the Sabbath. The change from Saturday to Sunday was made during the apostolic administration which followed the personal ministry of Jesus Christ, who rose from the tomb on the first day of the week. To the Church of Jesus Christ of Latter-day Saints, as to most of the Christian churches, Sunday is the acceptable day for Sabbath observance. In this, the last dispensation, when a direct revelation reaffirmed the law of the Sabbath unto the Church, the first day of the week, the Lord’s Day, Sunday, was specified as the day on which to observe the Sabbath. (See revelation of Sunday, August 7, 1831, which is Section 59 of the Doctrine and Covenants.)

More important to us than the question of which day of the week shall be designated as the Sabbath, is the nature of, and the reason for the weekly Sabbath, to be observed as a day of special and particular devotion to the service of the Lord. This law, like all other requirements made by the Lord, was given primarily for the welfare of mankind, his children. Experience has shown us that a day of rest once a week is not only good for the physical well-being of man, but a necessity for his spiritual growth as well. The observance of the Sabbath will yield to man returns physically, intellectually, socially, and especially spiritually. It is important that we regard the Sabbath principally as a day for spiritual regeneration.

Even in the earliest times spoken of in the Old Testament we find the institution of the Sabbath; God blessed and sanctified the seventh day, following His six days of labor, because in it he rested. (Genesis 2:3) On their way to the Promised Land, the Israelites were to gather a double portion of manna on the sixth day in order not to have to gather manna on the seventh day, consecrated as a day of holy rest, and on which no manna was sent. (Exodus 16:23-30) The Ten Commandments cited for the Lord’s rest as the foundation for the Sabbath day, promising God’s blessings to those who would keep it holy, and His displeasure to those who failed to sanctify it. (Exodus 20:8-11) That the Israelites on the American continent also knew and observed the commandment is evident from Jarom 1:5; Mosiah 13:16-19; and 18:23.

In time the original purpose and spirit of the Sabbath day was lost sight of, and formalism in its observance, the letter of the law rather than its true spirit, came to be emphasized. When Christ ministered upon the earth He found the many technicalities introduced into the Sabbath so restraining and burdensome, that He denounced in word and deed the whole perverted attitude toward this holy day. “The Sabbath was made for man, and not man for the Sabbath,” He declared, when criticized for doing good, even performing miracles on the Sabbath. And we today should not lose sight of this very significant teaching. Pharisees watched to see if Jesus would heal the man whose right hand was withered. They questioned the legality of healing on the Sabbath days. But Jesus showed them the error in their argument by asking: “What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep: Wherefore, it is lawful to do well on the Sabbath days.” (Matthew 12:10-13_ After Jesus had restored the withered hand, the Pharisees held a council to devise a way to destroy the “Lord of the Sabbath.” But the lesson had been taught: there is a rational basis for the observance of the Sabbath and its service is to the welfare of mankind.

An unfortunate inclination to disregard the Sabbath marks the present age, against which a revelation to the prophet Joseph Smith in 1831 warned:

And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day; for verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High: nevertheless thy vows shall be offered up in righteousness on all days and at all times; but remember that on this, the Lord’s day, thou shalt offer thine oblations and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord. And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or, in other words, that thy joy may be full. (Doctrine and Covenants 59:9-13)

From the example set by the Saviour of this world, and from the instructions that reach us through ancient and modern scriptures, it must be evident that it is not expected that the Sabbath shall be long-faced or dreary. On the other hand it must be recognized that the Sabbath will not bring us its blessings unless we remember to do certain things appropriate to it, as well as abstain from doing those that would be inappropriate. The Sabbath day can be made “a day apart,” different from all the rest, and infinitely more full of gladness and joy. To do this we should, on the one hand, have a day of surcease from our regular occupations that busy us during the week, whatever these may be, and, on the other hand, we should attend those gatherings and services which occur only on the Sabbath. The Church provides Sunday Schools and Sacrament Services, as well as other opportunities for us to make the Sabbath a very special day. Reading, conversation, quiet walks and relaxation might well fill out the remainder of the time on the Sabbath day.

On more than one occasion President Grant has expressed himself on the implications of Sabbath observance. The following is typical of his stand: “I am opposed to Sunday baseball, and have been so from my boyhood days. When a young man, I was passionately fond of the game. Today I am happy in contemplating the fact that, much as I loved to play it, I never played a game on Sunday. I am grateful to know that I also persuaded more than one young man from playing on Sundays.

“Not only am I opposed to Sunday baseball, but I am decidedly and emphatically in favor of a Sunday law which will not only prevent the playing of baseball but will also provide for the closing of theatres and other places of amusement. In my opinion, our legislators, from the day of Utah’s admission into the union, have neglected a very important duty to the public. I hope such a law on this subject may be placed on our statute books when the next legislature shall meet.

“I never think of the quiet in the great city of London on Sundays, and compare it with our own city, that I am not humiliated.” (“Improvement Era,” Vol. 16, pp. 262-3: Jan., 1913)

Problems

1. For whose benefit are we expected to keep the Sabbath?

2. What should we do on Sunday? What should we not do?

3. Are conditions in your community such as to promote a reverent Sunday? What could you do about it?

1949: Doctrine and Covenants Studies, by Bryant S. Hinckley

Chapter 11: THE SACRAMENT AND FUTURE COMMUNION (Section 27)

Why Given

Early in the month of August, 1830, Newel Knight and his wife, who had recently been baptized, called at the home of Joseph Smith in Harmony, Pennsylvania. Neither the wife of Newel Knight nor Emma Smith had been confirmed, and it was proposed that this should be done, after which the little group would partake of the sacrament. In order to do so, the Prophet set out to procure some wine and on his way was met by an angel who gave to him the revelation known as Section 27, the first four paragraphs of which were written at the time and the remainder in the September following. This heavenly messenger told Joseph Smith that it mattered not what should be used for the sacrament and he was not to purchase wine or strong drink from his enemies. He was also told that wine should not be used for the sacrament unless it was made by the Saints who should have it new among them. While the Church did not adopt the custom of using water exclusively in the sacrament at that early time, it was from this time on that water was used as a substitute for wine, which had been used principally because of its resemblance to blood. Today throughout the Church, water is used for the sacrament.

The Savior informed his apostles on the night he ate the Passover that he would not drink the fruit of the vine with them again until he should drink it anew with them in the kingdom of God. This is reiterated in this revelation, wherein the Lord promised to eat and drink with his prophets and saints in His Father’s kingdom which shall be built upon the earth.

Relationship of Passover and Sacrament

Christ’s crucifixion and his resurrection are events of paramount importance to all men. They are the great events in the history of the world. The Passover, introduced among the Israelites in the days of Moses, taught them to look forward in anticipation of these events. The sacrament introduced by the Savior teaches all men to look backward to these great events. The sacrament is for the purpose of keeping us reminded of his sacrifice fulfilled, and was given in lieu of the Feast of the Passover. Their relationship is made clear in President John Taylor’s Mediation and Atonement, pp. 124, 125: “The time having come when the great atonement should be made by the offering up of himself, Christ told Peter and John to go and prepare a place where he might, according to his custom, eat the Passover with his disciples. … Was it the Passover or the sacrament of the Lord’s supper? The Lord, in Egypt, passed by, or passed over the houses of the Israelites whose door posts had been sprinkled with the blood of the lamb sacrificed for that purpose; and the Israelites were commanded to observe this Passover in all their generations. Jesus, in compliance with this command, directed that a place be made ready where he might eat the Passover with his apostles; for he, the great prototype, was going to offer up himself as a lamb without spot or blemish; not only for the Israelites, but for all nations, for every people, and kindred, and tongue under the face of the whole heavens. … But previous to the offering up of Himself as the great expiatory sacrifice, having fulfilled the law and made it honorable, and having introduced the gospel, he met with his disciples, as already noticed, to eat the Passover. He then told them, ‘With desire I have desired to eat this Passover with you before I suffer.’ To eat what with you? The Passover. To eat what with you? The sacrament of the Lord’s Supper. Thus he ate both, for the two ceremonies centered in him, he was the embodiment of both, he was the Being provided before the foundation of the earth, and prophesied of by men of God throughout all the preceding ages; and also on account of whom the sacrifices were offered up by all the servants of the Lord, from the fall of Adam to that time; and all the various atonements heretofore offered pointed to him, for whom they were made and in whom they all centered. On the other hand, he it was who introduced the more perfect law, and offering himself once for all, an infinite atonement, he, through this sacrifice, accomplished that which was designed by the Almighty before the world was, and of which the blood of bullocks, of goats and of lambs was merely the shadow.”

Importance of the Sacrament

No member of the Church can absent himself from sacrament meeting without excuse and retain the spirit of the Lord. “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.” (D & C 27:2.)

The thing of first importance in the sacrament is not whether we use wine or water, but the spirit in which we partake of these emblems. To some the sacrament may seem commonplace and unimportant. Let us remember that our attitude toward it reflects our understanding of the gospel and our faith in it. To understand the sacrament and comply with its requirements means spiritual growth, tranquility of mind, and advancement in a knowledge of the gospel. Any neglect or disregard of it shows a lack of comprehending its importance – a lack of understanding. This will result in a shrinkage of faith, which may lead to indifference, apathy, and finally to apostasy.

The importance of partaking of it worthily is clearly set forth in the scripture. Paul in referring to it says: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and the blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep.” (I Corinthians 11:26-30.) This last sentence is a strong description of the spiritual condition of those who neglect the sacrament.

The Savior in his instructions to the Nephites said, “And now behold, this is the commandment which I give unto you, that ye shall not suffer anyone knowingly to partake of my flesh and blood unworthily, when ye shall administer it; for whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul; therefore if ye know that a man is unworthy to eat and drink of my flesh and blood ye shall forbid him.” (III Nephi 18:28, 29.)

Before partaking of the sacrament we are told in these scriptures that we should examine ourselves. So every sacrament meeting is a meeting of self examination, and that is an important hour in every man’s life. If one has injured his neighbor or is guilty of sin or wrong doing, he should adjust those things before partaking of the sacrament. This makes it impossible for difficulties to accumulate. If this were universally observed, all differences would be adjusted at least once a week and reconciliations for wrong would be made. We are admonished to partake of these holy emblems with clean hands and a pure heart. That will keep us in the path of righteousness. When we partake of the sacrament we make important covenants.

What covenants do we make when we partake of it? Joseph Fielding Smith, in Church History and Modern revelation, Vol. I, p. 122), says this: “The covenant made by members of the Church, each time they partake of the sacrament should constantly be uppermost in their minds. Never should they eat the bread or drink the water without a full realization of just what they are doing and what it means to them. The covenant made embraces the following: First, that through the sanctified bread and water, we too, sanctify ourselves in partaking of it before our Heavenly Father and in the name of Jesus Christ. Second, that we eat in remembrance of his broken body and of his blood which was shed for us. Third, that we are willing to take upon us the name of the Son, and not be ashamed of him. We belong to the Church of Jesus Christ and if faithful, have taken upon us his name. Fourth, we covenant that we will always remember him. This embodies the willingness to love and honor him. Fifth, that we will keep his commandments which He has given us. These things we covenant to do when we partake of these emblems; moreover, we renew the covenant each week, if we perform our duty. The promise made to us, if we will do these things, is that we shall always have His Spirit to be with us. No member of the Church can fail to make this covenant and renew it week by week, and retain the spirit of the Lord. The sacrament meeting of the Church is the most important meeting which we have. … We go to this service, if we understand the purpose of it, not primarily to hear someone speak, important though that may be, but first, and most important, to renew this covenant with our Father in Heaven in the name of Jesus Christ. Those who persist in their absence from this service will eventually lose the spirit and if they do not repent, will eventually find themselves denying the faith.”

Promises

What promises are made to those who partake of it acceptably? They are promised that they shall have His spirit to be with them. That is one of the most sacred and precious promises the Lord can make. No other influence that warms the heart is so sweet, assuring, and satisfying as this. The Savior refers to the time when he shall drink of the fruit of the vine upon the earth with Moroni, Elias, John the Baptist, Elijah, Joseph, Jacob, Isaac, Abraham, Adam, Peter, James, and John and with all those whom my Father hath given him. When the kingdom of God is fully established upon the earth, our Lord will associate with His people here in person. He promised His disciples that they should eat and drink at His table in His kingdom. (See Luke 22:29, 30.) In anticipation of this great and holy communion he bids those to whom this revelation was given to lift up their hearts and rejoice and to go forth to battle for the truth equipped with the shield of faith, the helmet of salvation, the breastplate of righteousness, and with their feet shod with preparation of the gospel of peace, and to be faithful until He comes with a promise that they shall be caught up that where he is they shall be also.

1950: Parent and Child, by Edith Bowen (author of this particular lesson is Erma Bennett)

Lesson 35: Sabbath Day Observance

From the time of the earliest record of God’s dealings with man on earth, one day in seven has been dedicated to sacred use.

And God blessed the seventh day, and sanctified it … (Genesis 2:3.)

… The keeping of the sabbath as a day of surcease from ordinary toil was a national characteristic, by which the Israelites were distinguished from pagan people, and rightly so, for the holiness of the Sabbath was made a mark of the covenant between the chosen people and their God. … (James E. Talmage, Jesus the Christ, chapter 15, paragraph 1.)

Through Moses, and later prophets, the Lord made the commandment to honor the Sabbath even more definite and explicit.

The observance demanded, however, was the very opposite of affliction and burden; the Sabbath was consecrated to rest and righteous enjoyment, and was to be a day of spiritual feasting before the Lord. (Ibid., paragraph 3.)

As time went on, the original intent of Sabbath-keeping became buried under a burdensome weight of ritual and technicality. Jesus, by example and word, brought men back to more humane and spiritual ways of honoring the Lord’s Day.

… The sabbath was made for man, and not man for the sabbath. (March 2:27.)

In our times the Lord has again told his people reasons for keeping his holy day, and suitable ways of observing it. (Doc. and Cov. 59:7-14.)

Laws and business practices in Christian lands recognize it as a day apart from the others. Workers everywhere welcome the release from labor and the change in tempo the “Sunday off” affords. People of spirituality find rejuvenation and upbuilding in the activities by which they truly hallow the day.

During the Sunday School Conference, October, 1948, Adam S. Bennion gave an address on observance of the Sabbath day. What he said to the Sunday School workers is applicable in full force to Latter-day Saint parents.

I think it is our responsibility to make sure the children of the Church understand

that the Sabbath Day is meant to be a day of rest;

that it is intended as a day of spiritual renewal;

that it is a holy day, not a holiday;

that it is a day to be sanctified, not to be desecrated;

that it should find us in the houses of worship and not in places of amusement. (Bennion, “Conference Address,” The Instructor, Vol. 83, Dec., 1948, p. 562.)

How can we teach our children to find the Sabbath “… a delight, the holy of the Lord, honorable; …”? (Isaiah 58:13.)

Anticipation plays a large part in the joys of childhood. During the week, children can be encouraged to look forward with pleasure to a religious Sunday. As the best dress is ironed and hung up, a comment “It’s all fresh and clean for Sunday School,” may project a child’s thoughts to the joys of being dressed in her best. On a tour of the garden, mother and child may decide which flowers will be in bloom for the Sunday bouquet for the home or a dear one.

Perhaps the child has been asked to take part in a Sunday service. Welcome the opportunity to help him. Anticipation can bake the form of dread and worry. Meeting the situation with success is the one best weapon against such fears. Thorough preparation of the right kind will enable him to communicate sincerely and effectively his own best thinking. Each successful effort will help him raise his own standards of performance. Let us hope that both parents and child will be unsatisfied with the inappropriate – the glib recital of someone else’s words, the deadening reading of a “talk.” Yes, help him find for himself that what comes from the heart reaches the heart.

One of the basic requirements of the growing organism is the need for change, for new experiences. Sunday can be made a day apart, both in what is done and how it is done. The Saturday nights some of us remember, when the kitchen was being prepared for the weekly bath and became a steaming place to keep out of until one’s turn, when each was speedily popped into bed as a precaution against catching cold, when the scrubbed smell and feeling lasted well into the next day – Saturday nights are not the same. But similar feelings of getting ready can be had by Saturday shining of shoes, pressing of ribbons, shampooing and curling of hair. Certainly the joys of wearing one’s very best clothes continue with each generation. Families find their own best ways of making the necessary routines of Sunday a little eventful. One busy mother uses her heirloom silver for the simple meal, and finds enhanced pleasure and no added work in so doing. The whole family may help with the dishes, singing all the while. For the story hour or resting time there may be a special book.

There comes a time when the novelty of attending Sunday School is gone, when the memorable event of baptism is past, before the honors and responsibilities of the priesthood are bestowed. Then parents and Sunday School teachers alike must be alert to find and give guidance to Sunday activities that will satisfy and challenge the Nines’ to Twelves’ urges to explore, to be active.

Sunday is a day for families to do things together. In most homes there is a very real need for the mother to have some respite from the pressure of never-ending duties. Children, too, have a fundamental need to feel themselves a part of the family group. One family counseled together on the problem “how can we all help so that Mother can have some time to rest on the Sabbath?” The children found things they could do commensurate with their abilities. The plan was kept alive through the sense of accomplishment they felt, the appreciation sincerely voiced by the parents, and the wise shifting of tasks to keep pace with growing abilities and to forestall boredom.

One family, now widely dispersed, recalls the happy Sunday mornings in their parents’ bed. Weekdays the father left for work early; most of Sunday he was busy with ward duties. But in this intimate half hour he regaled his children with stories about when he was a little boy, missionary experiences, family history, and anecdotes. Other families take walks, enjoy the musical programs on the radio, make their own music, read aloud from fine books.

Brother Bennion, in his Sunday School Conference address said:

Sunday is a day for visits, when father and mother, and sons and daughters, and grandchildren gather around in the sanctity of the hearthstone and exchange the fellowship that binds us together as families. Let us not have any mistaken ideas. This suggestion does not contemplate a great reunion or an elaborate banquet. The simpler the affair, the loftier the fellowship; and the more sacred the hours of being together. If you want to reach out beyond the family, if you want to try one experiment, seek out him or her who is lonely or sick; and, without appointment, walk in with the cheer that comes from a grateful heart; shake the hands of those who need to be sustained. In that hour you will learn the truth of the promise that the Lord blesses those who are helpful to others. (ibid., p. 584.)

All Sundays are special. There will be memorable ones. One woman recalls the glow of goodness and fellowship which came when she handed her first tithe offering to the bishop. Even as a child, she sensed that the blessings the Lord had promised he would pour out from the windows of heaven had to do with more than money or goods. As the children grow in understanding of the purposes of fast day, they will discover for themselves the spiritual uplift attendant upon the prayers, fasting, and offerings.

Sabbaths when a parent or child appears before the congregation in religious services can be high-lighted. There will be rejoicing upon the events of receiving a name and a blessing, baptism and confirmation, advancement in the priesthood. Each family will find appropriate ways of bringing out the spiritual values of these milestones. They may read suitable scripture, bear testimonies, invite relatives and close friends, take pictures, make records. These and other activities in which all family members take part will make the events doubly impressive. (See conference address, president J. Reuben Clark, Jr., “Observe the Sabbath Day: Keep it Holy,” Improvement Era, Vol. 52, November, 1949, p. 700.)

1957: An Introduction to the Gospel, by Lowell L. Bennion

Lesson 28: the Sacrament of the Lord’s Supper

In the Church of Jesus Christ of latter-day Saints the sacrament of the Lord’s Supper is intimately related to the first principles and ordinances of the Gospel: faith in the Lord Jesus Christ, repentance, baptism, and the gift of the Holy ghost. Like these four, it also has to do with our relationship to Jesus Christ. For this reason, it is appropriate to consider the meaning of this sacred ordinance at this point in our course of study.

The Sacrament Introduced

The story of the Last Supper, that memorable occasion in an upper room in Jerusalem, when the Savior dined with the Twelve for the last time in anticipation of his imminent crucifixion, is told in three of the Gospels: Matthew, Mark, and Luke. [See Matthew 26:26-29; Mark 14:22-25; and Luke 22:19, 20.] The Gospel of John does not record the introduction of the sacrament at the Last Supper. In its place we read of the beautiful lesson in humility taught by the Savior when eh washed the feet of his disciples. [See John 13.] In John, chapter 6, a substantial reference is made to what is often related to the sacrament.

Both Mark and Matthew introduce the sacrament with approximately the same words:

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. (Matthew 26:26-29)

In John 65:53-57 a similar thought is expressed. Jesus compares himself with the bread of life, which the Father sent down from heaven even as he sent manna to the children of Israel in the wilderness. And to the Jews who took him so literally in his statements, he said:

… Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

In the Gospel of Luke a different thought is interjected. Luke writes about the last Supper as follows:

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 in my blood, which is shed for you. (Luke 22:19, 20)

The only other reference of any length in the New Testament to the Lord’s Supper, found in the writings of Paul, is quite consistent with the reference in Luke:

For I have received of the Lord that which also I delivered unto you. that the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself, not discerning the Lord’s body. (I Corinthians 11:23-29)

In the history of Christianity there has been endless and involved theological controversy over the meaning of the sacrament of the Lord’s Supper. Some churches have taken Christ’s words literally, believing in transubstantiation. This is the position of the Roman Catholic Church which holds that, through the act of consecration by the priest, there is a change in the substance but not in the appearance of the elements of the sacrament (the wine and wafer) into the real body and blood of Christ. This problem was debated for centuries and finally declared to be the official doctrine of the Church in the Lateran Council, 1225, and in the Council of Trent, 1551.

According to this view, Christ is continually shedding his blood and breaking his flesh on behalf of the sinner, who receives divine grace therefrom through the sacrament administered by the Church.

It is not our purpose in this course to enter into controversy, but simply to explain the doctrine of the Church of Jesus Christ of Latter-day Saints, leaving the reader to consider its value and truth. Reference is made here to transubstantiation to make more clear the Latter-day Saint position by way of contrast and also because the scriptures suggest more than one interpretation.

The Meaning of the Sacrament in the Church

There is profound meaning and great spiritual implication in our view of the sacrament, but no mystery in the ordinance itself. We do not believe that Jesus meant literally that we should eat of his flesh and blood. The broken bread and the wine, we believe, are merely symbols, both in substance and appearance, and remain such during the administration of the sacrament. They symbolize the broken flesh and spilt blood – the very life of the Savior – his sacrificial love for us.

After the Savior’s resurrection he visited his people on the American Continent. There he introduced the sacrament. The Book of Mormon records his visit and tells in more detail than the New Testament the meaning of the sacrament of the Lord’s Supper. Not only is the symbolic character of the bread and wine clearly indicated, but also the purpose of the ordinance is told in simple and meaningful language.

And it came to pass that Jesus commanded his disciples that they should bring forth some bread and wine unto him. And while they were gone for bread and wine, he commanded the multitude that they should sit themselves down upon the earth. And when the disciples had come with bread and wine, he took of the bread and brake and blessed it; and he gave unto the disciples and commanded that they should eat. And when they had eaten and were filled, he commanded that they should give unto the multitude. And when the multitude had eaten and were filled, he said unto the disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name. And this shall ye always observe to do, even as I have done, even as I have broken bread and blessed it and given it unto you. And this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. And it came to pass that when he said these words, he commanded his disciples that they should take of the wine of the cup and drink of it, and that they should also give unto the multitude that they might drink of it. And it came to pass that they did so, and did drink of it and were filled; and they gave unto the multitude, and they did drink, and they were filled. And when the disciples had done this, Jesus said unto them: Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you. And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. (III Nephi 18:1-11)

The purpose of the sacrament is to renew the witness of our faith in the Lord Jesus Christ, which we made at the time of baptism. This is the reason why it is given to members of the Church, to those who have already declared themselves to be disciples of the Christ. The sacramental service in the Church of Jesus Christ of Latter-day Saints is an occasion for all members to meet together to remember the covenant they have made with God to be witnesses of Jesus Christ in their lives. It is a time to reflect on the life and death of the Savior, to remember his sacrificial love for us, his life, his teachings, and to express our love and gratitude to him. We take occasion to renew our faith in him, to repent of our wrongdoing and to renew our determination to do his will. Faith, repentance, and Christian living bring with them his Spirit to be with us. When his Spirit is with us, our faith is strengthened, our repentance is made sure, and our Christian life is bound to improve.

The Sacramental Prayers

The purpose of the sacrament is told simply and effectively in the sacramental prayers which are spoken by the priest in the presence and in behalf of the congregation. They are among the very few set prayers in the Church.

O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it; that they may eat in remembrance of the body of thy Son and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he hath given them, that they may always have his Spirit to be with them. Amen. (Moroni 4:3)

O God, the Eternal Father, we ask thee, in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen. (Moroni 5:2)

The prayers begin with a reverent salutation to the Father. Two related purposes are then indicated: (1) We partake in remembrance of the Savior, (2) And witness that we shall always remember him and do his will. And, finally, we do this that we might have his Spirit to be with us. That is his promise and our need.

Peter, James, John, and the other apostles had been with the Savior three years. They had heard him teach, had watched him make the blind see and the lame walk, and had seen him suffer on the cross because of the hatred of men. The Twelve had become friends, loving one another because of their love for him. Jesus had helped to iron out difficulties among them. James and John, “Sons of Thunder,” had been taught lessons in humility and service. Impetuous Peter had been tempered in his devotion to the Savior. A considerable degree of unity had been established. In his beautiful prayer, in John 17, Jesus plead with the Father to make the Twelve one, even as he and the Father were one. How was this to be achieved?

One way to achieve oneness was to dine together in remembrance of their Master. He had often dined with them. No doubt he prayed and talked with them on such occasions, unifying and inspiring their thoughts and feelings. Now that he was about to leave them, how fitting that he should ask them to meet together often in his name and bear witness of their faith in him that his Spirit might ever be with them. One can visualize how meaningful the partaking of bread and wine must have been to these men who had done so with the Savior and now were engaged in doing his work among men.

In this same prayer, Jesus said:

Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:20-23)

You and I do not know the Savior in the same Personal way in which his disciples of old knew him. We come to know him through faith, through worship, through a study of his life and teachings, and by trying to be sincere, merciful, and loving as he invited us to be in his Sermon on the Mount. As we increase in these things, we, too, may come into a fellowship with him that is real, that brings joy, and that can be shared with others whoa re engaged in the same pursuits.

The sacrament enables all of us who believe in Christ and desire to do his will to increase our fellowship with him. Each Sunday we renew our faith and our witness; we think through what it means to be one of his disciples; we humbly resolve to walk more nearly in the path he would have us enter. This we think is the purpose of the sacrament of the Lord’s Supper. Like baptism, it is to help us grow in our Christian faith and living.

Water for Wine

In the sacramental prayers quoted on page 198,and in the New Testament account, bread and wine were used as symbols in the sacramental service. In our Church today we use bread and water. The reason for this is interesting. In the beginning we used bread and wine. However, in the early days of the Church, on the frontiers of America, the church suffered considerable persecution. It was difficult for the saints always to have wine of their own and to keep it fresh. There was the danger of pollution from enemies, or from lack of refrigeration. For these reasons, a revelation was given, stating the relative importance of things:

For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory – remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins. Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies; Wherefore, you shall partake of none except it is made new among you; yea, in this my Father’s kingdom which shall be built up on the earth. (Doctrine and Covenants 27:2-4)

“The letter killeth but the spirit giveth life.” today throughout the church we use water instead of wine. It is easily available in a sanitary and wholesome condition and, therefore, does not detract in any way from the spiritual purposes of the sacrament.

Worthiness to Partake

The sacrament is given to members of the Church because one of its purposes, as we have noted, is to renew the witness of our faith in Christ, which we made at the time of baptism. It is far from our desire to offend the non-member in our midst by refusing him the sacrament. He may partake, if he wishes, but in doing so does not share fully in its meaning with those who have joined through baptism in a fellowship in Christ.

Only those members should partake of the sacrament who feel worthy to do so. Paul indicated this in his letter to the saints at Corinth:

Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. (I Corinthians 11:27-29)

The Book of Mormon gives a similar admonition in a spirit of kindness:

and now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when he shall minister it; For whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul; therefore if ye know that a man is unworthy to eat and drink of my flesh and blood ye shall forbid him. Never the less, ye shall not cast him out from among you, but ye shall minister unto him and shall pray for him unto the Father, in my name, and if it so be that he repenteth and is baptized in my name, then shall ye receive him, and shall minister unto him of my flesh and blood. But if he repent not he shall not be numbered among my people, that he may not destroy my people, for behold I know my sheep, and they are numbered. Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them. (III Nephi 18:28-32)

On occasion it may be the responsibility of the bishop of the ward to refuse the sacrament to someone who is unworthy to partake of it and is too stubborn to acknowledge the fact. This the bishop should do for the person’s own sake as well as out of respect to the emblems of the Lord. Generally, however, it is left to each individual to decide his own worthiness to partake of the sacrament. The individual assumes the primary responsibility for his relationship to his Savior. It is the responsibility of the Church to teach the meaning of Christian discipleship and what it means to be worthy of it, but the individual, except in extreme circumstances, is the judge of his own worthiness.

There is no perfection in human nature. The gospel and Church of Jesus Christ are here

For the perfecting of the saints, … till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. (Ephesians 4:12, 13)

As long as we are sincerely trying and are earnestly devoted to our Christian faith, we are worthy, in our imperfection, to partake of the sacrament. If our lives are sullied with hate and hypocrisy, we are not worthy. The Savior’s words are helpful in this respect:

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. (Matthew 5:23, 24)

1957: Living the Gospel, by Gerrit DeJong, Jr.: Gospel Doctrine Lessons

Lesson 37: The Sabbath Day

The idea of resting from our daily occupations one day in seven, and devoting that day to worship, is not by any means new with this generation. It was among the Hebrews of Old and New Testament times that the day so spent received its name, the Sabbath. Derived from the Hebrew word shabbath, it stems from the verb shabath, to rest.

Remember the sabbath day, to keep it holy.

Six days shalt thou labour, and do all thy work:

But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. (Exodus 20:8-11.)

The Jewish calendar makes the seventh day of each week, our Saturday, a holy day, a day of rest, and worship. Devout Jews observe Saturday as their Sabbath today. A relatively small number of Christians also persist in considering Saturday the Sabbath. But Christians generally keep the Sabbath on the first day of the week, our Sunday. In the New Testament we find many references to Sunday as “the day of the Lord,” for it was on the day following the Hebrew Sabbath that the Savior rose from the tomb.

In our own times, the Lord has directed that we are to keep Sunday as our sabbatical holy day. In a revelation given through the Prophet Joseph Smith the reasons for keeping the Sabbath are given:

And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day;

For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High;

Nevertheless thy vows shall be offered up in righteousness on all days and at all times;

But remember that on this, the Lord’s day, thou shalt offer thine oblations and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord.

And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or, in other words, that thy joy may be full.

Verily, this is fasting and prayer, or in other words, rejoicing and prayer. (Doc. and Cov. 59:9-14.)

More important than fixing authoritatively “the day of the Lord” is our firm resolution to keep that day; that is, to be sure to do those things on Sunday which are appropriate and necessary to the Sabbath day and to refrain from doing anything which is not suitable to the Lord’s day of rest and devotion.

A holy day

In many nations and among millions of adherents to many different religions exist the tendency and the practice of turning this holy day, set apart by God as a day of rest and worship, into a holiday with all that that implies. Merrymaking, outings, picnics, “eating out,” shows, sports, extensive traveling, and many other forms of amusement and recreation are indulged in. It is not our purpose to show that there is anything essentially wrong in any of these ways of seeking recreation and entertainment. But it does seem wrong to indulge in any form of commercialized amusement, boisterous ball games, skiing parties, canyon picnics, and shows, when the Lord has specifically said that we should prepare even the necessary meals “with singleness of heart” that our “fasting may be perfect.” Certainly, if we must not go to excess in the preparation of our food in out own homes, we should not add commercialized entertainment and recreational activities, which easily become boisterous, to our schedule for the Sabbath day.

One of the main and logical reasons for not engaging in commercialized amusements, is that it causes numerous other persons to be obliged to work. Thus they have to forego both the rest and the chance to worship on the Sabbath day, an opportunity that all should prize highly. The other reason for not engaging in unnecessary recreational activities, just as important as the first, is that we ourselves have neither time nor inclination to “go to the house of prayer” and offer up our sacraments upon that holy day which the Lord has appointed unto us to pay our devotions to the Most High. On the other hand, by attending the Sunday School and Sacrament Meeting each Sunday we get frequent opportunities to restudy the doctrines of the church, and by renewing the covenants we have made with our Heavenly Father, take upon us His name with renewed determination and strength to live His commandments.

It is not uncommon in many Latter-day Saint families for “Mother” to stay home on Sunday to cook “Sunday dinner” while the other members of the family go to Priesthood Meetings, Sunday School, or Quarterly Conference. To be sure, the injunction that we go to the house of prayer was also given to “Mother.” It must take a great deal more work to cook one of the so-called “Sunday dinners” than to prepare an ordinary dinner. It is difficult to see how any Latter-day Saint woman would have a day of rest and worship under such circumstances.

Is it not possible that church officials miss the spirit of the Sabbath day somewhat, by trying to comply with as many of their “church duties” as possible on Sunday, so that fewer of them will demand time on week days? Busying ourselves to excess with the “business affairs” of the Church, as essential as they are, can hardly be called offering our oblations and sacraments to the Most High.

The economic phase of Sabbath observance is not discussed as often as its importance warrants. As a result of keeping the Sabbath day holy, in the spirit that pervades the 59th Section of the Doctrine and Covenants, being grateful to the Lord for the blessings we enjoy, confessing His hand in all things, and obeying His commandments, we are promised the fulness of the earth. All our necessities, food, raiment, houses, productive lands, will be ours to “strengthen the body and to enliven the soul,” for thus has the Lord ordained the use of all things which the earth produces. Perhaps it is not merely a coincidence if many people who violate the Sabbath are lacking in this world’s goods:

And inasmuch as ye do these things with thanksgiving, with cheerful hearts and countenances, not with much laughter, for this is sin, but with a glad heart and a cheerful countenance –

Verily I say, that inasmuch as ye do this, the fulness of the earth is yours, the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth;

Yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards;

Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart;

Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul.

And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.

And in nothing doth man offend god, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments. (Doc. and Cov. 59:15-21.)

Too many Latter-day Saint men save their odd jobs around the house until Sunday to give them surcease from the duties imposed by their daily occupations. Raking leaves, mowing lawns, washing and working on the family car, hauling waste materials to a place of disposal, putting the shop in order, and working in the garden are among the various ways that go contrary to the spirit of the sabbath. The frequently heard excuse offered by such men, that they do not have enough free time during the week to take care of such matters, can hardly be considered sincere or valid, since thousands of their brethren who have to work just as many hours per week can, and do, find time to do all these things without encumbering their Sabbath hours. A little more careful and thoughtful budgeting of the free time all of us enjoy during the week would help many husbands and fathers of families set the proper example for their loved ones on the sabbath day.

It seems that some Latter-day Saint women do not fully appreciate what blessings Sabbath day observance can bring them either, for if they did they would surely not spoil the Sabbath for their families by sewing, bottling fruit, or taking advantage of their husbands’ day off by starting a periodic house-cleaning. They, like their husbands, could profit from a more judicious time budgeting. No Latter-day Saint children should be influenced negatively by seeing their parents stay away from the regularly appointed gatherings held in the church house on the Sabbath.

We who are older and know that it pays to follow the Lord’s directions in all things, should be of particular help to our children in their forming a positive attitude toward Sabbath day observance. Younger members of the church are likely to take a negative view of this matter, and simply to ask what they may not do on Sunday. Keeping the Sabbath day holy is not primarily concerned with the prohibition of selected activities, but rather, with the encouragement to fill the day full of such appropriate activities as will promote a real rest from our regular daily occupations and the worshiping of our Heavenly Father through attendance at, and participation in, all church activities designed for the Sabbath day. That we avoid participation in any activities not compatible with the spirit of a day of rest and devotion, is a reasonable correlative of such a positive attitude. The Sabbath was not instituted to dampen anyone’s spirits, or to reduce his joy. In fact, the revelation we have been quoting in this chapter is specific in declaring that our joy will be full as a result of our keeping the Lord’s day holy. We are to spend it with glad hearts and cheerful countenances, although we are warned against hilarity.

From what has been said it must be obvious that the Savior was right when He explained that the holy institution we call the Sabbath was not established for its own sake, but rather for the benefit of all the sons and daughters of God. With this divine commandment it is as with all the others: unless we develop a wholesome and positive attitude toward it, realizing that it was given because our Heavenly Father desired to assist us, but not to hinder us in anything that would redound to our benefit, we shall not wholeheartedly give ourselves to the oblations and sacraments of that holy day, but imagine ourselves to be laboring under unpleasant restrictions. Let us try to deepen our comprehension of what the Lord of the Sabbath meant when he said, “The sabbath was made for man, and not man for the sabbath.” (Mark 2:27.)

“The Latter-day Saint who truly lives his religion will rest from his labors, draw nearer unto his Maker, and go about doing good on the Lord’s day. This he will do not out of duty, but out of his love of God and his neighbor, even as Jesus did.” (Lowell L. Bennion, The Religion of the Latter-day Saints, page 173.)

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