Article 4.—We believe that the first principles and ordinances of the Gospel are:—... (4) Laying on of hands for the gift of the Holy Ghost.
1. The Holy Ghost Promised.—John the Baptist, proclaiming in the wilderness repentance and baptism by water, foretold a second higher baptism, which he characterized as being of fire and the Holy Ghost; this was to follow his administration,[453] and was to be given by that Mightier One whose shoes the Baptist considered himself unworthy to bear. That the holder of this superior authority was none other than the Christ is proved by John's solemn record:—"Behold the Lamb of God.... This is he of whom I said, After me cometh a man which is preferred before me.... And I knew him not, but he that sent me to baptize with water, the same said unto me: Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost."[454]
2. In declaring to Nicodemus[455] the necessity of baptism, the Savior did not stop with a reference to the watery birth alone, that being incomplete without the quickening influence of the Spirit; born of water and of the Spirit is the necessary condition of him who is to gain admittance to the kingdom. Many of the scriptural passages quoted in proof of the purpose and necessity of baptism, show baptism by fire and the Holy Ghost to be closely associated with the prescribed ordinance of immersion in water.
3. Christ's instructions to His apostles comprise repeated promises concerning the coming of the "Comforter," and the "Spirit of Truth,"[456] by which expressive terms the Holy Ghost is designated. In His last interview with the apostles, at the termination of which He ascended into heaven, the Lord repeated these assurances of a spiritual baptism, which was then soon to take place.[457] The fulfillment of this great prediction was realized at the succeeding Pentecost, when the apostles, having assembled together, were endowed with mighty power from heaven,[458] being filled with the Holy Ghost so that they spake in tongues other than their own as the Spirit gave them utterance. Among other manifestations of this heavenly gift, may be mentioned the appearance of flames of fire like unto tongues, which rested upon each of them. The promise so miraculously fulfilled upon themselves was repeated by the apostles to those who sought their instruction. Peter, addressing the Jews on that same day, declared, on the condition of their acceptable repentance and baptism, "Ye shall receive the gift of the Holy Ghost."[459]
4. Book of Mormon evidence is not less conclusive regarding the Holy Spirit's visitation unto those who obey the requirements of water baptism. Nephi, Lehi's son, bore solemn record of this truth,[460] as made known to him by the voice of God. And the words of the resurrected Savior to the Nephites come in plainness indisputable, and with authority not to be questioned, proclaiming the baptism of fire and the Holy Ghost unto all those who obey the preliminary requirements.[461]
5. Unto the Saints in the dispensation of the fulness of times, the same great promise has been made. "I say unto you again," spake the Lord in addressing certain elders of the Church, "that every soul that believeth on your words, and is baptized by water for the remission of sins shall receive the Holy Ghost."[462]
6. Personality and Powers of the Holy Ghost.—The Holy Ghost is associated with the Father and the Son in the Godhead. In the light of revelation, we are instructed as to the distinct personality of the Holy Ghost. He is a Being endowed with the attributes and powers of Deity, and not a mere thing, force, or essence. The term Holy Ghost and its common synonyms, Spirit of God,[463] Spirit of the Lord, or simply, Spirit,[464] Comforter,[465] and Spirit of Truth,[466] occur in the scriptures with plainly different meanings, referring in some cases to the person of God, the Holy Ghost, and in other instances to the power or authority of this great Being. The context of such passages will show which of these significations applies.
7. The Holy Ghost undoubtedly possesses personal powers and affections; these attributes exist in Him in perfection. Thus, He teaches and guides,[467] testifies of the Father and the Son,[468] reproves for sin,[469] speaks, commands, and commissions,[470] makes intercession for sinners,[471] is grieved,[472] searches and investigates,[473] entices,[474] and knows all things.[475] These are not mere figurative expressions, but plain statements of the attributes and characteristics of this great Personage. That the Holy Spirit is capable of manifesting Himself in the true form and figure of God, after which image man is shaped, is indicated by the wonderful interview between the Spirit and Nephi, in which He revealed Himself to the prophet, questioned him concerning his desires and belief, instructed him in the things of God, speaking face to face with the man. "I spake unto him," says Nephi, "as a man speaketh; for I beheld that he was in the form of a man, yet nevertheless I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh to another."[476] However, the Holy Ghost does not possess a tangible body of flesh and bones, as do both the Father and the Son, but is a personage of spirit.[477]
8. Much of the confusion existing in our human conceptions concerning the nature of the Holy Ghost arises from the common failure to segregate our ideas of His person and powers. Plainly, such expressions as being filled with the Holy Ghost,[478] and the Spirit falling upon men, have reference to the powers and influences which emanate from God, and which are characteristic of Him; for the Holy Ghost may in this way operate simultaneously upon many persons, even though they be widely separated; whereas the actual person of the Holy Ghost cannot be in more than one place at a time. Yet we read that through the power of the Spirit, the Father and the Son operate in their creative acts and in their general dealings with the human family.[479] The Holy Ghost may be regarded as the minister of the Godhead, carrying into effect the decisions of the Supreme Council.
9. In the execution of these great purposes, the Holy Ghost directs and controls the numerous forces of Nature, of which indeed a few, and these perhaps of the minor order, wonderful as even the least of them seems to man, have thus far been made known to the human mind. Gravitation, sound, heat, light, and the still more mysterious, seemingly supernatural power of electricity, are but the common servants of the Holy Spirit in His operations. No earnest thinker, no sincere investigator supposes that he has yet learned of all the forces existing in and operating upon matter; indeed, the observed phenomena of nature, yet wholly inexplicable to him, far outnumber those for which he has devised even a partial explanation. There are powers and forces at the command of God, compared with which, electricity, the most occult of all the physical agencies controlled in any degree by man, is as the pack-horse to the locomotive, the foot messenger to the telegraph, the raft of logs to the ocean steamer. Man has scarcely glanced at the enginery of creation; and yet the few forces known to him have brought about miracles and wonders, which but for their actual realization would be beyond belief. These mighty agencies, and the mightier ones still to man unknown, and many, perhaps, to the present condition of the human mind unknowable, do not constitute the Holy Ghost, but the mere means ordained to serve Divine purposes.
10. Subtler, mightier, and more mysterious still than any or all of the physical forces of nature, are the powers that operate upon conscious organisms, the means by which the mind, the heart, the soul of man may be affected. In our ignorance of the true nature of electric energy, we speak of it as a fluid; and so by analogy the forces through which the mind is governed have been called spiritual fluids. The true nature of these higher powers is unknown to us, for the conditions of comparison and analogy, so necessary to our frail human reasoning, are wanting; still the effects are experienced by all. As the conducting medium in an electric current is capable of conveying but a limited current, the maximum strength depending upon the resistance offered by the conductor, and, as separate circuits of different degrees of conductivity may carry currents of widely varying intensity, so human souls are of varied capacity with respect to the diviner powers. But as the medium is purified, as the obstructions are removed, so the resistance to the energy decreases, and the forces manifest themselves with greater perfection. By analogous processes of purification, may our spirits be made more susceptible to the power of life, which is an emanation from the Spirit of God. Therefore are we taught to pray by word and action for a constantly increasing portion of the Spirit, that is, the power of the Spirit, which is a measure of the favor of God unto us.
11. The Office of the Holy Ghost in His ministrations among men is very fully described in scripture. He is a Teacher sent from the Father;[480] and unto those who are entitled to His tuition He will reveal all things necessary for the soul's advancement. Through the influences of the Holy Spirit, the powers of the human mind may be quickened and increased, so that things past may be brought to remembrance. He will serve as a guide in things divine unto all who will obey Him,[481] enlightening every man,[482] in proportion to his humility and obedience;[483] unfolding the mysteries of God,[484] as the knowledge thus revealed may tend to spiritual growth; conveying knowledge from God to man;[485] sanctifying those who have been cleansed through obedience to the requirements of the gospel;[486] manifesting all things;[487] and bearing witness unto men concerning the existence and infallibility of the Father and the Son.[488]
12. And not alone does the Holy Ghost bring to mind the past, and explain the things of the present, but His power is manifested likewise in prophecy concerning the future;—"He shall show you things to come," declared the Savior to the Apostles in promising the advent of the Comforter. Adam, the first prophet of earth, under the influence of the Holy Ghost "predicted whatsoever should befall his posterity unto the latest generation."[489]
13. The power of the Holy Ghost then is the spirit of prophecy and revelation; His office is that of enlightenment of the mind, quickening of the intellect, and sanctification of the soul.
14. To Whom is the Holy Ghost given? Not to all indiscriminately. The Redeemer declared to the apostles of old, "I will pray to the Father and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him."[490] Clearly, then, a certain condition of the candidate is requisite before the Holy Ghost can be bestowed, that is to say, before the person can receive a right to the company and ministrations of the Spirit. God grants the Holy Ghost unto the obedient; and the bestowal of this gift follows faith, repentance, and baptism by water.
15. The apostles of old promised the ministration of the Holy Ghost unto those only who had received baptism by water for the remission of sins;[491] John the Baptist gave assurances of the visitation of the Holy Ghost to those only who were baptized unto repentance.[492] The instance of Paul's rebaptizing the twelve disciples at Ephesus before he conferred upon them the Holy Ghost, on account of a probable lack of propriety or of authority in their first baptism,[493] has already been dwelt upon. We read of a remarkable manifestation of power among the people of Samaria,[494] to whom Philip went and preached the Lord Jesus; the people with one accord accepted his testimony and sought baptism. Then came unto them Peter and John, through whose ministrations the Holy Ghost came upon the new converts, whereas upon none of them had the Spirit previously fallen, though all had been baptized.
16. The Holy Ghost dwells not in tabernacles unfit and unworthy. Paul makes the sublime declaration that the body of man when filled with the power of the Holy Ghost becomes a temple of this spirit; and the apostle specifies the penalty prescribed for defiling a structure sanctified by so holy a presence.[495] Faith in God leads to repentance of sin, this is followed by baptism in water for the remission of sins, and this in turn by the bestowal of the Holy Ghost, through whose power come sanctification and the specific gifts of God.
17. An Exception to the Prescribed Order is shown in the case of the devout Gentile, Cornelius, unto whom, together with his family, came the Holy Ghost, with such power that they spake with new tongues to the glorification of God, and this before their baptism.[496] But sufficient reason for this departure from the usual order is seen in the prejudice that existed among the Jews toward other nations, which, but for the Lord's direct instructions to Peter, would have hindered, if indeed it did not prevent, the apostle from ministering unto the Gentiles; as it was, his act was loudly condemned by his own people; but he answered their criticisms with a recital of the lesson given him of God, and the undeniable evidence of the Divine will as shown in the reception of the Holy Ghost by Cornelius and his family before baptism.
18. And in another sense the Holy Ghost has frequently operated for good through persons that are unbaptized; indeed, some measure of this power is given to all mankind; for, as seen already, the Holy Spirit is the power of intelligence, of wise direction, of development, of life. Manifestation of the power of God, as made plain through the operations of the Spirit, are seen in the triumphs of ennobling art, the discoveries of true science, and the events of history; with all of which the carnal mind may believe that God takes no direct concern. Not a truth has ever been made the property of human kind except through the power of that great Spirit who exists to do the bidding of the Father and the Son. And yet the actual companionship of the Holy Ghost, the divinely-bestowed right to His ministrations, the sanctifying baptism with fire, are given as a permanent possession only to the faithful, repentant, baptized candidate for salvation; and with all such this gift shall abide, unless it be forfeited through transgression.
19. The Bestowal of the Holy Ghost is effected through the ordinance of an oral blessing, pronounced upon the candidate by the proper authority of the Priesthood, accompanied by the imposition of hands by him or those officiating. That this was the mode followed by the apostles of old is evident from the Jewish scriptures; that it was practiced by the early Christian Fathers is proved by history; that it was the acknowledged method among the Nephites is plainly shown by the Book of Mormon records; and for the same practice in the present dispensation authority has come direct from heaven.
20. Among the instances recorded in the New Testament, we may mention the following: Peter and John conferred the Holy Ghost upon Philip's converts at Samaria, as already noted, and the ordinance was performed by prayer and the laying on of hands.[497] Paul operated in the same manner on the Ephesians whom he had caused to be baptized; and "when he had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied."[498] Paul also refers to this ordinance in his admonition to Timothy not to neglect the gift so bestowed.[499] The same apostle, in enumerating the cardinal principles and ordinances of the Church of Christ, includes the laying on of hands as following baptism.[500]
21. Alma so invoked the power of the Holy Ghost in behalf of his co-laborers:[501]—"He clapped his hands upon all them who were with him. And behold, as he clapped his hands upon them they were filled with the Holy Spirit." The Savior gave authority to the twelve chosen Nephites,[502] by touching them one by one; they were thus commissioned to bestow the Holy Ghost.
22. In this dispensation, it has been made a duty of the Priesthood "to confirm those who are baptized into the Church by the laying on of hands for the baptism of fire and the Holy Ghost."[503] The Lord has promised that the Holy Ghost shall follow these authoritative acts of His servants.[504] The ceremony of laying on of hands for the bestowal of the Holy Ghost is associated with that of confirmation in the Church. The officiating elder acting in the name and by the authority of Jesus Christ, says, "Receive ye the Holy Ghost;" and "I confirm you a member of the Church of Jesus Christ of Latter-day Saints." Even these words are not prescribed, but their meaning should be expressed in the ceremony; and to such may be added other words of blessing and invocation as the Spirit of the Lord may dictate to the officiating elder. This act completes the outward form of the baptism so indispensable to salvation—the birth of water and of the Spirit.
23. The authority to so bestow the Holy Ghost belongs to the higher or Melchizedek Priesthood,[505] whereas water-baptism may be administered by a priest, officiating in the ordinances of the lesser or Aaronic order of priesthood.[506] This order of authority, as made known through revelation, explains that while Philip had authority to administer the ordinance of baptism to the converted Samaritans, others who held the higher priesthood had to be sent to confer upon them the Holy Ghost.[507]
24. Gifts of the Spirit.—As already pointed out, the special office of the Holy Ghost is to enlighten and ennoble the mind, to purify and sanctify the soul, to incite to good works, and to reveal the things of God. But, beside these general blessings, there are certain specific endowments promised in connection with the gifts of the Holy Ghost. Said the Savior, "These signs shall follow them that believe: In my name shall they cast out devils, they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them: they shall lay hands on the sick and they shall recover."[508]
25. These gifts of the Spirit are distributed in the wisdom of God for the exaltation of His children. Paul thus discourses concerning them: "Now, concerning spiritual gifts, brethren, I would not have you ignorant.... Now there are diversities of gifts, but the same Spirit.... But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit. To another faith by the same Spirit; to another the gift of healing by the same Spirit. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kind of tongues; to another the interpretation of tongues. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."[509] No man is without some gift from the Spirit; one person may possess several.
1. Effect of the Holy Ghost on the Individual.—"An intelligent being, in the image of God, possesses every organ, attribute, sense, sympathy, affection, of will, wisdom, love, power and gift, which is possessed by God Himself. But these are possessed by man in his rudimental state in a subordinate sense of the word. Or, in other words, these attributes are in embryo, and are to be gradually developed. They resemble a bud, a germ, which gradually develops into bloom, and then, by progress, produces the mature fruit after its own kind. The gift of the Holy Spirit adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands, and purifies all the natural passions and affections, and adapts them by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form and features. It tends to health, vigor, animation, and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates, and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being."—Parley P. Pratt, Key to Theology, pp. 96-97 (4th ed.).
2. The Laying on of Hands.—From the scriptures cited, it is plain that the usual ceremony of bestowing the gift of the Holy Ghost consisted in part in the imposition of hands by those in authority (Acts viii, 17; ix, 17; xix, 2-6; Alma xxxi, 36; III Nephi xviii, 36-37; Doc. and Cov. xx, 41). The same outward sign has marked other authoritative acts: for example, ordination to the priesthood; and administration to the sick. It is probable that Paul had reference to Timothy's ordination when he exhorts him thus: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery" (I Tim. iv, 14). And again, "Stir up the gift of God, which is in thee by the putting on of my hands" (II Tim. i, 6). The first ordination to the priesthood in latter times was done by the imposition of hands by John the Baptist (Doc. and Cov. xiii). That Christ in healing the sick sometimes laid His hands upon the afflicted ones is certain (Mark vi, 5); and He left with His apostles a promise that healing should follow the authoritative laying on of hands (Mark xvi, 15, 18). The same promise has been repeated in this day (Doc. and Cov. xlii, 43-44). Yet, notwithstanding the importance given to this sign of authority, the laying on of hands is but exceptional among the practices of the many sects professing Christianity to-day.
3. Operation of the Holy Ghost.—The means through which the Holy Ghost operates are no more truly the Holy Ghost in person than are the light and heat and actinic energy of the sun, the sun itself. The influence, spirit, or power of the Holy Ghost is that of enlightenment and progression, and this is given unto men in proportion to their receptiveness and worthiness; but the right to the special ministrations of the third member of the Godhead is obtainable only through compliance with the preliminary requirements of the Gospel—faith, repentance, and baptism.
4. Mode of Conferring the Holy Ghost.—Questions have arisen as to the ceremony of confirmation and the bestowal of the Holy Ghost, particularly as to the propriety of saying: Receive ye the Holy Ghost; or Receive ye the Gift of the Holy Ghost.. Since the companionship of the Holy Ghost embraces all the spiritual graces and gift in so far as such are deserved by and appropriate to the person, the Church teaches that officiating Elders in confirming baptized candidates should use the form: Receive ye the Holy Ghost.
In explaining the reception of the Holy Ghost by the apostles of old, the First Presidency of the Church issued an instructive statement Feb. 5, 1916. See Deseret News of that date, and Improvement Era, March, 1916; and for excerpt from same see "Jesus the Christ" (third and later editions), p. 720.
In connection with Article 4.
1. The Sacrament.—In the course of our study of the principles and ordinances of the Gospel, as specified in the fourth of the Articles of Faith, the subject of the sacrament of the Lord's Supper[510] very properly claims attention, the observance of this ordinance being required of all who have become members of the Church of Christ through compliance with the requirements of faith, repentance, and baptism by water and by the Holy Ghost.
2. Institution of the Sacrament among the Jews.—The sacrament of the Lord's Supper dates from the night of the Passover feast[511] immediately preceding the crucifixion of the Savior. On that solemn occasion, Christ and His apostles were assembled in Jerusalem, keeping the feast in an upper room, which had been made ready by His express command.[512] As a Jew, Christ appears to have been ever loyal to the established usages of His people; and it must have been with most extraordinary feelings that He entered upon this commemorative feast, the last of its kind bearing the significance of the type of a future sacrifice, as well as a reminder of God's favor in the past. Knowing well the terrible experiences immediately awaiting Him, He communed with the Twelve at the paschal board in anguish of soul, prophesying concerning His betrayal, which was soon to be accomplished by the agency of one who there ate with Him. Then He took bread, and blessed it and gave it to His disciples, saying, "Take, eat; this is my body;"[513] "this do in remembrance of me."[514] Afterward, taking the cup, He blessed its contents and administered it to them with the words, "Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins."[515] It is interesting to note that the account of the sacrament and its purport as given by Paul[516] resembles so closely as to be almost identical with the descriptions recorded by the evangelists. The designation of the Sacrament as the Lord's Supper is used by no biblical writer other than Paul.
3. Institution of the Sacrament among the Nephites.—On the occasion of His visit to the Nephites, which occurred shortly after His resurrection, Christ established the sacrament among this division of His flock. He requested the disciples whom He had chosen to bring Him bread and wine; then taking the bread, He brake it, blessed it, and gave it to the disciples with the command that they should eat and afterward distribute to the people. The authority to administer this ordinance He promised to leave with the people. "And this shall ye always observe to do," said He, "even as I have done.... And this shall ye do in remembrance of my body, which I have shewn 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."[517] The wine was administered in the same order, first to the disciples, then by them to the people. This also was to be part of the standing ordinance among the people:—"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." Then followed a reiteration of the great promise, "And if ye do always remember me, ye shall have my Spirit to be with you."[518]
4. Fit Partakers of the Sacrament.—The Divine instructions concerning the sacredness of this ordinance are very explicit; and the consequent need of scrupulous care being exercised lest it be engaged in unworthily is apparent. In addressing the Corinthian Saints, Paul utters solemn warnings against hasty or unworthy action in partaking of the sacrament, and declares that the penalties of sickness, and even death, are visited upon those who violate the sacred requirements.—"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."[519]
5. When instructing the Nephites, Jesus laid great stress upon the fitness of those who partook of the sacrament; and moreover He placed much responsibility upon the officers of the Church whose duty it was to administer it, that they should permit none whom they knew to be unworthy to take part in the ordinance:—"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 a man is unworthy to eat and drink of my flesh and blood, ye shall forbid him."[520]
6. The direct word of the Lord unto the Saints in this dispensation instructs them to permit no one who has committed trespass to partake of the sacrament until reconciliation has been made; nevertheless the Saints are commanded to exercise abundant charity toward their erring fellows, not casting them out from the assemblies, yet carefully withholding the sacrament from them.[521] In our system of Church organization, the local ecclesiastical officers are charged with the responsibility of administering the sacrament, and the people are required to keep themselves worthy to partake of the sacred emblems.
7. There is an entire absence of scriptural sanction for giving the sacrament to any who are not members in full fellowship in the Church of Christ. Christ administered the ordinance on the eastern continent to His apostles only; and we have record of their giving it to those only who had assumed the name of Christ. Amongst His western fold, Christ established the law that only the actual members of His Church should partake. In promising to ordain one among them with power to officiate in the sacrament, the Savior specified that the one so chosen should give it unto the people of His Church, unto all those who believed and were baptized in His name.[522] Only those indeed who had been so baptized were called the Church of Christ.[523] Continuing His instructions to the disciples concerning the sacrament, the Savior said: "This shall ye always do to those who repent and are baptized in my name."[524]
8. And the same law is applicable to-day; it is the members of the Church[525] who are admonished to meet together often for the observance of the sacrament; and the Church comprises none of mature years who have not been baptized by the authority of the Holy Priesthood.[526]
9. Purpose of the Sacrament.—From the scriptural references already made, it is plain that the sacrament is administered to commemorate the atonement of the Lord Jesus, as consummated in His agony and death; it is a testimony before God, that we are mindful of His Son's sacrifice made in our behalf; and that we still profess the name of Christ and are determined to strive to keep His commandments, in the hope that we may ever have His Spirit to be with us. Partaking of the sacrament worthily may be regarded therefore as a means of renewing our covenants before the Lord, of acknowledgment of mutual fellowship among the members, and of solemnly witnessing our claim and profession of membership in the Church of Christ. The sacrament has not been established as a specific means of securing remission of sins; nor for any other special blessing, aside from that of a fresh endowment of the Holy Spirit, which, however, comprises all needful blessings. Were the sacrament ordained for the remission of sins, it would not be forbidden to those who are in greatest need of special forgiveness; yet participation in the ordinance is restricted to those whose consciences are void of serious offense, those, therefore, who are acceptable before the Lord; those indeed who are in as little need of special forgiveness as mortals can be.
10. The Sacramental Emblems.—In instituting the sacrament among both the Jews and the Nephites, Christ used bread and wine as the emblems of His body and blood;[527] and in this, the dispensation of the fulness of times, He has revealed His will that the Saints meet together often to partake of bread and wine in this commemorative ordinance.[528] But the Lord has also shown that other forms of food and drink may be used in place of bread and wine. Very soon after the Church was organized in the present dispensation, the Prophet Joseph was about to purchase some wine for sacramental purposes, when a special messenger from God appeared to him, and delivered the following instructions: "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 upon the earth."[529] Upon this authority, the Latter-day Saints administer water in their sacramental service, in preference to wine concerning the purity of which they are not assured. However, in the vineyard districts of the Church territory, wine has been generally used.
11. Manner of Administering the Sacrament.—It is customary with the Latter-day Saints in all wards or regularly organized branches of the Church, to hold sacramental meetings every Sabbath. The authority of the priest of the Aaronic order of priesthood is requisite in consecrating the emblems; and, as a matter of course, any one holding the higher order of priesthood has authority to officiate in this ordinance. The bread is first to be broken into small pieces, and placed in suitable receptacles on the sacramental table; and then, according to the Lord's direction, the elder or priest shall administer it, after this manner:—"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."[530]
12. After the bread has been distributed to the congregation, in which labor the teachers and deacons may take part, under the direction of the officiating priest, the wine or water is consecrated in this manner:—
"O God, the Eternal Father, we ask thee, in the name of thy Son, Jesus Christ, to bless and sanctify this wine [or water] 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."[531]
13. The plainness of the Lord's instructions to the Saints regarding this ordinance, leaves no excuse for disputation concerning the ceremony, for assuredly no one who officiates in these holy rites can feel that he is authorized to change the forms even by the alteration of a word. If ever the Lord desires a change in this ordinance, He will doubtless make it known through His established channels of the priesthood. The records of the Nephites clearly prove that the manner of administering the sacrament as practiced in their day,[532] was the same as revealed for the guidance of the Saints in the dispensation of the fulness of times.
1. The Term "Sacrament" is commonly used in both a general and a specific sense; according to its derivation, it signifies a sacred thing or holy ceremony, and with this meaning it is applied by different sects to several ceremonies of their churches. Thus, the Protestants speak of two sacraments,—baptism and the Lord's Supper; the Roman and Greek Catholics recognize seven sacraments,—the two named above, and also confirmation, matrimony, the bestowal of church orders, penance, and extreme unction. Some sections of the Greek church are said to exclude confirmation and extreme unction from among the seven sacraments. With even greater latitude, the term is applied to any miraculous or spiritual manifestation; it is so used by Bishop Jeremy Taylor when he says, "God sometime sent a light of fire, and pillar of a cloud ... and the sacrament of a rainbow, to guide His people through their portion of sorrows." Specifically, however, the word sacrament denotes the Lord's Supper, and in this sense alone does the word occur in Latter-day Saint theology. Eucharist and Holy Communion are terms employed in certain churches as synonymous with the sacrament of the Lord's supper. From the custom of regarding the ceremony of communion, that is, the partaking of the sacrament, as an evidence of standing in any church, and from the rule which withholds this privilege from those who are judged to be unworthy of fellowship, comes the term excommunicate, as applied to deprivation of church fellowship, meaning literally to cast out from communion.
2. The Lord's Supper.—As stated, this designation of the sacrament occurs but once in the Bible. The "Lord's Supper" is referred to by Paul in his first epistle to the Corinthians. In all probability this name was used because the rite was first administered at the time of the evening meal. It must be remembered that the deipnon or evening supper among the Jews was the principal meal of the day, and really corresponded to our dinner.
3. The Passover and the Sacrament.—The feast of the passover was the chief of the annual ceremonials of the Jews, and derived its name from the circumstances of its origin. In setting His hand to deliver Israel from the bondage of Egypt, the Lord wrought many miracles and wonders before Pharaoh and his idolatrous house; and, as the last of the ten terrible plagues to which the Egyptians were subjected, the first born of every household was smitten with death during a single night. By previous command, the Israelites had marked the posts and lintels of their doorways with the blood of a lamb slain for the occasion, the blood having been sprinkled by means of a bunch of hyssop. In His passage through the land, the Lord passed over the houses so marked (Exodus xii, 12, 13); while in all the Egyptian homes the stroke of death was felt. Hence arises the name Passover, from pasach—to pass by. The flesh of the paschal lamb was eaten amid the haste of departure. To commemorate their deliverance from bondage, the Lord required of the Israelites an annual celebration of this event, the occasion being known as the "Feast of the Passover," also as the "Feast of Unleavened Bread," the latter name arising from the Lord's command that during the specified time of the observance no leaven should be found in the houses of the people (Ex. xii, 15); and the occasion of the feast was to be taken advantage of for instructing the children concerning the merciful dealings of God with their forefathers (Ex. xii, 26. 27). But aside from its commemorative purpose, the passover became to the people a type of the sacrifice on Calvary. Paul says, "Christ, our passover, is sacrificed for us" (I Cor. v, 7). As being typical of the future atoning death of Christ, the passover lost part of its significance by the crucifixion, and was superseded by the sacrament. There is perhaps no closer relation between the two ordinances than this. Surely the sacrament was not designed to fully supplant the passover, for the latter was established as a perpetually recurring feast:—"And the day shall be unto you for a memorial: and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance forever" (Ex. xii, 14).
4. Errors Concerning the Sacrament, and its signification, and the manner of administering it, grew rapidly in the professed-Christian churches during the early centuries of the Christian era. As soon as the power of the priesthood had departed, much disputation arose in matters of ordinance, and the observance of the sacrament became distorted. Theological teachers strove to foster the idea that there was much mystery attending this naturally simple and most impressive ordinance; that all who were not in full communion with the Church should be excluded, not only from participation in the ordinance, which was justifiable, but from the privilege of witnessing the service, lest they profane the mystic rite by their unhallowed presence. Then arose the heresy of transubstantiation,—which held that the sacramental emblems by the ceremony of consecration lost their natural character of simple bread and wine, and became in reality flesh and blood,—actually parts of the crucified body of Christ. Argument against such dogmas is useless. Then followed the veneration of the emblems by the people, the bread and wine—regarded as part of Christ's tabernacle, being elevated in the mass for the adoration of the people; and later, the custom of suppressing half of the sacrament was introduced. By the innovation last mentioned, only the bread was administered, the dogmatic assertion being that both the body and the blood were represented in some mystical way in one of the "elements." Certain it is, that Christ required his disciples to both eat and drink in remembrance of Him.
5. Sacrament Administered to Unbaptized Children.—Questions have been raised as to the propriety of administering the sacrament to children below the age specified as that of baptism into the Church. As indicated in a preceding lecture (pp. 127-130), children born in the Church are members thereof without baptism until they arrive at the age of accountability. There is seemingly no violation of law in administering the sacrament to such innocent subjects, and as the living authorities of the Church have directed the practice, the question of propriety is answered. Nevertheless, children should be taught that after they have been baptized and confirmed in the Church, the partaking of the sacrament has to them an added significance, in that it marks a renewal of the covenants they made at the waters of baptism.
Article 5.—We believe that a man must be called of God, by prophecy and by the laying on of hands by those who are in authority, to preach the Gospel, and administer in the ordinances thereof.
MEN CALLED OF GOD.
1. Scriptural Examples.—It is not less agreeable to the dictates of human reason, than it is conformable to the plan of perfect organization which characterizes the Church of Christ, that all who minister in the ordinances of the Gospel should be called and commissioned for their sacred duties by the authority of heaven. The scriptures sustain this view most thoroughly; they present to us an array of men whose Divine callings are specially attested, and whose mighty works declare a power greater than that of man. On the other hand, not an instance is set down in holy writ of anyone taking to himself the authority to officiate in sacred ordinances, and being acknowledged of the Lord in such administration.
2. Consider the case of Noah, who "found grace in the eyes of the Lord"[533] in the midst of a wicked world. Unto him the Lord spake, announcing His displeasure with the wicked inhabitants of earth, and the Divine intention concerning the deluge; and instructed him in the manner of building and stocking the ark. That Noah declared the word of God unto his perverse contemporaries is shown in Peter's declaration of Christ's mission in the spirit world,—that the Savior preached to those who had been disobedient during the period of God's long suffering in the days of Noah, and who had in consequence endured the privations of the prison house in the interval.[534] Surely none can question the Divine source of Noah's authority, nor the justice of the retributive punishment following the wilful rejection of his teachings, for his words were the words of God.
3. So also with Abraham, the father of the faithful; the Lord called him[535] and made covenant with him for all the generations of his posterity. Isaac[536] was similarly distinguished; likewise Jacob,[537] to whom, as he rested upon his pillow of stones in the desert, the Lord appeared. Unto Moses[538] came the voice of God amidst the fierceness of fire, calling and commissioning the man to go into Egypt and deliver therefrom the people whose cries had come up with such effect before the throne of heaven. In this great work Aaron[539] was called to assist his brother; and later, Aaron and his sons[540] were chosen by Divine direction from the midst of the children of Israel to minister in the priest's office. When Moses[541] saw that his days were numbered, he solicited the Lord to appoint a successor in his holy station; and by special command, Joshua, the son of Nun, was so selected.
4. Samuel, who became so great a prophet in Israel, commissioned to consecrate, command, and rebuke kings, to direct armies, and to serve as the oracle of God unto the people, was chosen while yet a boy, and called by the voice of the Lord.[542] And such was the power that followed this call, that all Israel from Dan to Beersheba knew that Samuel was established a prophet of the Lord.[543] Time fails to permit the mention of many other men of might, who received their power from God, whose histories portray the honor with which the Lord regarded His chosen ministers. Think of the heavenly vision by which Isaiah was called and directed in the duties of his prophetic office;[544] of Jeremiah, to whom the word of the Lord came in the days of Josiah;[545] of the priest Ezekiel, who first received the Divine message in the land of the Chaldeans,[546] and subsequently on other occasions; of Hosea,[547] and all the rest of the prophets to Zechariah[548] and Malachi.[549]
5. The apostles of the Lord were called by His own voice in the days of His ministry; and surely the Savior's authority is beyond question, vindicated as it is by the mighty works of the atonement, wrought through pain and the anguish of death, and by the authoritative declaration of the Father at the time of Christ's baptism. Peter, and Andrew his brother, while casting their nets into the sea, were called with the instruction,—"Follow me, and I will make you fishers of men;"[550] and soon after, James and John, the sons of Zebedee, were similarly called. So with all of the chosen Twelve who ministered with the Master; and unto the Eleven who had remained faithful, He appeared after His resurrection, giving them special commissions for the work of the kingdom.[551] Christ specifically declares that He had chosen His apostles, and that He had ordained them in their exalted stations.[552]
6. In the period immediately following that of Christ's earthly mission, the ministers of the Gospel were all designated and set apart by unquestionable authority. Even Saul of Tarsus, afterward Paul the Apostle, who was converted with marvelous signs and wondrous manifestations,[553] had to be formally commissioned for the labor which the Lord desired him to perform; and we are told that the Holy Ghost spake to the prophets and teachers of the Church at Antioch, while they fasted before the Lord, saying, "Separate me Barnabas and Saul for the work whereunto I have called them."[554]
7. The Ordination of Men to the Ministry, as sanctioned by scriptural precedent, and established by direct revelation of God's will, is to be effected through the gift of prophecy, and by the imposition of hands by those who are in authority. By prophecy is meant the right to receive, and the power to interpret, manifestations of the Divine will. That the laying on of hands is usual as a part of the ceremony is seen in several of the instances already cited; nevertheless the scriptures record numerous ordinations to the offices of the priesthood, with no specific statement concerning the imposition of hands, nor indeed any other details of the ceremony. Such instances do not warrant the conclusion that the laying on of hands was not actually performed; and indeed in the light of modern revelation it is clear that the imposition of hands was a usual accompaniment of ordination, as it was also a part of the ceremony of confirming blessings,[555] and of bestowing the Holy Ghost.[556]
8. Thus, the priesthood descended from Adam to Noah, under the hands of the fathers;[557] Enos was ordained by the hand of Adam; and the same was true of Mahalaleel, Jared, Enoch, and Methuselah. Lamech was ordained under the hand of Seth; Noah received his authority from the hand of Methuselah. And so may the priesthood be traced, bestowed as the spirit of prophecy directed by the hand of one upon another, till the time of Moses. Melchizedek, who conferred this authority upon Abraham, received his own through the direct lineage of his fathers, from Noah. Esaias, a contemporary of Abraham, received his ordination under the hand of God. Through the hand of Esaias, the authority passed to Gad, thence by the same means to Jeremy, Elihu, Caleb, and Jethro, the priest of Midian, under whose hand Moses was ordained.[558] Joshua the son of Nun was set apart as directed of God, through the imposition of hands by Moses.[559]
9. In the days of the apostles, circumstances rendered it expedient to appoint special officers in the Church, to care for the poor and attend to the distribution of supplies; these were selected with care, and were set apart through prayer and laying on of hands.[560] Timothy was similarly ordained, as witness the admonitions given him by Paul:—"Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery,"[561] and again, "Stir up the gift of God which is in thee by the putting on of my hands."[562] The Lord has bound Himself by solemn covenant to acknowledge the acts of His authorized servants. Unto whomsoever the elders give promise after baptism the Holy Ghost will come.[563] Whatever the priesthood shall bind or loose on earth, is to be similarly bound or loosed in heaven;[564] the sick upon whom the elders lay their hands, are to recover;[565] and many other signs are to follow them that believe. And so jealous is the Lord of the power to officiate in His name, that at the judgment, all who have aided or persecuted His servants, are to be rewarded or punished as if they had done those things unto Christ Himself.[566]
10. Unauthorized Ministrations in priestly functions are not alone invalid, they are indeed grievously sinful. In His dealings with mankind, God has ever recognized and honored the priesthood established by His direction; and has never countenanced any unauthorized assumption of authority. A terrible lesson is taught in the case of Korah and his associates, in their rebellion against the authority of the priesthood,—in that they falsely professed the right to minister in the priest's office. The Lord promptly visited them for their sins, causing the ground to cleave asunder, and to swallow them up with all their belongings.[567]
11. And think of the affliction that fell upon Miriam, the sister of Moses, a prophetess among the people.[568] She, with Aaron, railed against Moses, and they said, "Hath the Lord indeed spoken only by Moses? hath He not spoken also by us? and the Lord heard it."[569] He came at once in a cloud, and stood in the door of the tabernacle, denouncing their presumption, and vindicating the authority of His chosen oracle, Moses. When the cloud passed from the tabernacle, Miriam was seen to be leprous, white as snow; and according to the law, she was shut out of the camp of Israel. However, through the earnest entreaties of Moses, the Lord healed the woman, and she was subsequently permitted to return to the company.
12. Consider the fate of Uzza, the Israelite who met sudden death through the anger of God, because he put forth his hand to steady the ark of the covenant lest it fall.[570] This he did in spite of the law that none but the priests might touch the sacred accompaniments of the ark; we read that not even the appointed bearers of the vessel were allowed to touch its holy parts, on pain of death.[571]
13. Think also of Saul the King of Israel, who had been called from the farm to be made a monarch favored of God. When the Philistines were marshalled against Israel in Michmash, Saul waited for Samuel,[572] under whose hand he had received his kingly anointing,[573] and to whom he had looked in the days of his humility for guidance; he asked that the prophet come and offer sacrifices to the Lord in behalf of the people. But, growing impatient at Samuel's delay, Saul prepared the burnt offering himself, forgetting that though he occupied the throne, wore the crown, and bore the sceptre, these insignia of kingly power gave him no right to officiate even as a door-keeper in the house of God; and for this and other instances of his unrighteous presumption, he was rejected of God and another was chosen in his place.
14. A striking instance of Divine jealousy concerning holy functions is shown in the dreadful experience of Uzziah, king of Judah. He was placed upon the throne when but sixteen years old; and, as long as he sought the Lord, he was greatly prospered, so that his name became a terror unto his enemies. But he allowed pride to grow in his heart, and indulged the delusion that in his kingship he was supreme. He entered the temple and essayed to burn incense on the altar. Shocked at his blasphemous action, Azariah, the chief priest of the temple, and fourscore priests with him, forbade the king, saying:—"It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests, the sons of Aaron, that are consecrated to burn incense; go out of the sanctuary, for thou hast trespassed." At this rebuke and condemnation from his subjects, though they were priests of the living God, the king became angry; but immediately the dread scourge of leprosy fell upon him; the signs of the horrible disease appeared in his forehead; and, being now physically an unclean creature, his presence tended the more to defile the holy place. So Azariah and his associate priests thrust the king out from the temple, and he, a smitten thing, fled from the house of God never again to enter its sacred precincts. Concerning the rest of his punishment we read, "And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord."[574]
15. A forceful illustration of the futility of false ceremonies, or of the mere form of sacred ordinances when the authority is absent, is shown in the New Testament record of the seven sons of Sceva. These in common with others had seen, and had marveled at, the miraculous power exhibited by Paul, whom the Lord so blessed in his apostleship that through contact with handkerchiefs or aprons sent by him the sick were healed, and their evil spirits were cast out. Sceva's sons, who are counted by the sacred chronicler among the exorcists and the vagabond Jews, sought also to expel an evil spirit: "We adjure you by Jesus whom Paul preacheth," said they; but the evil spirit derided them for their lack of authority, exclaiming: "Jesus I know, and Paul I know, but who are ye?" Then the afflicted person, in whom the evil spirit dwelt, leaped upon them and overcame them, so that when they escaped from the house they were naked and wounded.[575]