Understanding the Lord’s Sacrament

The most complete account of Christ’s introduction of the sacrament was recorded by Nephi, the disciple:

“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 he commanded that they should give unto the multitude.

“And when the multitude had eaten 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 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.

“And I give unto you a commandment that ye shall do these things. And if ye shall always do these things blessed are ye, for ye are built upon my rock.

“But whoso among you shall do more or less than these are not built upon my rock, but are built upon a sandy foundation; and when the rain descends, and the floods come, and the winds blow, and beat upon them, they shall fall, and the gates of hell are ready open to receive them.” (3 Ne. 18:3–13.)

From the Book of Mormon account and the testimonies of New Testament witnesses, we learn several important truths about the sacrament:

1. Jesus gave Himself—His body and His blood—as a ransom for our sins. He sacrificed His life so that we might live again.

2. We eat in remembrance of His body. We remember the Passover, the Last Supper, Gethsemane, Calvary, and the Resurrection.

3. His blood represents a new testament—a new covenant with Israel. We drink in remembrance of His suffering—a suffering so excruciating that He said it “caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—

“Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.” (D&C 19:18–19.)

4. When we act in obedience and always remember Him, we are built on the rock of His gospel. We are blessed as we live His commandments. We must take these emblems in worthiness. Personal worthiness to partake of the sacrament is required before one can receive the Holy Ghost. Moroni admonished, “See that ye partake not of the sacrament of Christ unworthily.” (Morm. 9:29.)

Jesus instructed the Nephites: “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 a man is unworthy to eat and drink of my flesh and blood ye shall forbid him.” (3 Ne. 18:28–29.)

What is meant by worthiness? Worthiness implies all those matters mentioned in the temple interview questions, but there is more expected from Christ’s disciples than just the refraining from sin. There must also be harmony among Christ’s disciples—especially within families.

Worthiness includes forgiving another, not holding grudges, having no animosity nor hatred in our hearts. To live Christ’s gospel is to have charity for all men. If there are feelings of animosity, members should seek reconciliation before partaking of the sacrament.

5. Jesus promised that He would not partake of these emblems again until He drinks anew with us in the kingdom of His Father. (See Matt. 26:29.) We are fortunate to have latter-day revelation in which the Lord reveals that He will drink the fruit of the vine in a great solemn assembly in the latter times before He returns in glory. On that occasion, He will sit with Moroni, Elias, John the Baptist, Elijah, Joseph of Egypt, Jacob, Isaac, Abraham, Michael (Adam), and Peter, James, and John. Then Jesus adds, “And also with all those whom my Father hath given me out of the world,” which means all the righteous Saints from all the dispensations. (See D&C 27:5–14, especially verse 14.)

In this last dispensation the Lord reinstated that ordinance through the Prophet Joseph Smith. When the Church was restored on Tuesday, 6 April 1830, the Lord said:

“It is expedient that the church meet together often to partake of bread and wine in the remembrance of the Lord Jesus.” (D&C 20:75.)

There followed instructions regarding the prayers that are to be offered by the priests as they administer the sacrament.

On the date of that sacred occasion, the Prophet wrote:

“We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church. (History of the Church, 1:78.)

We do not know how often sacrament was administered in the first months of the history of the Church. We do know that the sacrament was administered during conferences. But it was not until sixteen months after the Church was organized that the Lord commanded that the sacrament be administered each Sabbath day:

“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.” (D&C 59:12.)

During the one-hundred-fifty years since the restoration of the Church, the Lord or His servants have given a number of inspired directions pertaining to the sacrament that emphasize the sacredness and meaningfulness of this ordinance.

The Use of Water. The most significant change was given by revelation in August 1830. The Lord revealed to Joseph Smith 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.” (D&C 27:2–4.)

Withholding the Sacrament. So sacred did the First Presidency regard the sacrament as an ordinance, that during the reformation period (1856–57) it was withheld from the Saints for some months “to afford them space and time for repentance, restitution and, when ready, for a renewal of their covenants.” (“Journal History of The Church of Jesus Christ of Latter-day Saints,” 26 January 1857, page 2.)

Inviting Children to Participate. On 11 July 1877, the First Presidency issued one of the most important documents in our Church history to set in order the priesthood. In this historic letter, issued a little over a month before President Brigham Young died, the First Presidency said that children should be given the sacrament during Sunday School so they could “be taught the value and importance of that ordinance.” The First Presidency noted that “the proper observance of the Lord’s day would be greatly increased among the rising generation if this were to become a custom in all our settlements.” (James R. Clark, Messages of the First Presidency of The Church of Jesus Christ of Latter-day Saints, 6 volumes, Salt Lake City: Bookcraft, 1965–75, 2:289.) The sacrament did become a part of Sunday School opening exercises and continues to be given to children during weekly sacrament meetings. Many have been blessed because of that practice.

No Sermons during the Sacrament. In early Church history, it was customary for local Church leaders to give sermons during the sacrament. This practice was discontinued sometime after Brigham Young’s administration.

No Music during the Sacrament. In the nineteenth century, it was the practice for music to be played during the sacrament. As recently as 2 May 1946, the First Presidency issued a statement that “the ideal condition is to have absolute quiet during the passing of the sacrament, and that we look with disfavor upon vocal solos, duets, group singing, or instrumental music during the administration of this sacred ordinance.” (Improvement Era, June 1946, page 384.)

Avoiding Formalism. Since the administration of President Heber J. Grant, the First Presidency has emphasized the precaution through the General Handbook of Instructions to avoid and set form, or uniformity in procedures. These instructions apply to the dress of Aaronic Priesthood youth who pass the sacrament. Boys should be neat and clean, but they are not required to all dress alike. It also refers to any practice, such as Aaronic Priesthood young men walking with one arm behind their back, or standing with arms folded, or priests raising their arm to the square when blessing the sacrament.

All of these instructions were given to help the Saints renew their spiritual strength by attending sacrament meeting and partaking of the sacred emblems in a spirit of meditation, reverence, and worship.

Other inspired instruction has been given regarding the meeting itself. During President Joseph Fielding Smith’s administration, a letter was issued on 17 December 1970, urging the Saints to hold sacrament meeting for the full one hour and thirty minutes. The time length for sacrament meeting has since been reduced, but note the counsel concerning the desired spiritual standard of our sacrament meetings:

“The object, of course, is not merely to hold a meeting of the required length but to plan each one so that it will provide the spiritual uplift and the sound doctrinal teaching which the Church members need in these critical times. With this in mind, speakers should be urged to share faith-promoting experiences, to bear testimony, to expound doctrinal subjects, and to speak in a spirit of love and brotherhood. At the same time, they should be urged to avoid stories of their travels, argumentation, criticism, and the discussion of controversial subjects which have no direct bearing on the saving principles of the gospel. In planning your Sacrament Meetings, you should also make good use of ward or branch choirs and the available musical talent to add variety and interest.”

It seems to me that we need to frequently reemphasize fundamental principles so we never lose sight of the purpose and foundation of our faith. Early in Church history the Lord provided this significant principle regarding meetings of the Church:

“But notwithstanding those things which are written, “it always has been given to the elders of my church from the beginning, and ever shall be, to conduct all meetings” as they are directed and guided by the Holy Spirit.” (D&C 46:2; italics added.)

We encourage local Church leaders to see that the sacrament meetings of the Church are directed and guided by the Holy Spirit. The spirit in our sacrament meetings should be a matter that is continually emphasized and stressed by stake presidencies and bishoprics. Our members must be reminded of the need for a worshipful atmosphere. Bringing investigators to irreverent meetings has proven embarrassing to our members and missionaries.

The planning of sacrament meetings is one of a bishop’s most vital responsibilities. The entire bishopric should prayerfully plan each meeting. They should ask: “What messages do our people need? Do we need to address youth problems or concerns? Who can best discuss these subjects? Who needs to offer the prayers?”

Members should understand the Lord’s expectation of worthiness. Worthiness includes forgiveness and charity.

The primary objective of a bishopric for sacrament meeting is to see that the Saints are edified and strengthened in their faith, and that through their prayerful efforts and planning, the Holy Spirit is felt in their sacrament meetings.

Several years ago I spoke on this subject in general conference. (General Conference, April 1983.) I recalled the days of my youth and how the sacredness of the sacrament was instilled within me by the bishopric and older priests. I wonder if some of that is lost to our youth today.

We have begun a great effort to “invite all to come unto Christ.” (D&C 20:59.) As members in varying circumstances, we ought to feel the Spirit, love, and forgiveness as we joint together in this one meeting. For all of us, this ought to be a time of prayerful meditation and thanksgiving.

Moroni tells of such meetings “conducted by the church after the manner of the workings of the Spirit, and by the power of the Holy Ghost; for as the power of the Holy Ghost led them whether to preach, or to exhort, or to pray, or to supplicate, or to sing, even so it was done.” (Moro. 6:9.)

That is the spirit that can and should characterize our worship and our sacrament meetings.

A sister remarked to me after one such spiritual meeting, “I don’t recall all that was said—but I remember how we felt as we sang the closing hymn and bowed our heads in prayer.”

May God bless us all to remember the Savior and His atoning sacrifice and to unite in making our sacrament meetings a time of reverence, remembrance, and worship.