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The Restoration of The Church of Jesus Christ of Latter-day Saints included the authoritative reinstitution of the ordinance of the sacrament. The Lord instructed the Saints that it is “expedient that the church meet together often” to participate in this ordinance (Doctrine and Covenants 20:75). Most references dealing with the sacrament in the Doctrine and Covenants address the administrative aspects of this ordinance. For example, the scriptures address the authority required to perform the ordinance (20:46, 58, 76), sacramental emblems (20:75–79; 27:1–5), prayers (20:77, 79), the frequency of partaking of the sacrament (20:75), and personal preparation for participation therein (20:68; 46:4). Such instruction is vital in maintaining the veracity of this sacred ordinance, but if we are not careful, we may focus too much on scriptural texts dealing with administering the ordinance alone and thus fail to recognize additional insights, understanding broader purposes, and receive additional blessings of the sacrament.

When considering how the sacrament is represented in the scriptural text of the Restoration, we can see that section 27 of the Doctrine and Covenants makes a unique contribution and connects other textual concepts and administrative aspects of the sacrament by constructing a framework for understanding and applying the sacrament. The power of this revelatory text, however, is accessed only when its various parts are viewed as being connected and integrated one with the other. This essay examines how the text of section 27 uniquely connects three purposes of the sacrament, namely, directing our attention to remembering the genesis of our deliverance (vv. 1–4), inviting us to look forward to our future redemption (vv. 5–14), and showing us how the sacrament provides safety and protection in how we live our lives presently (vv. 15–18). Furthermore, the revelation provides an instructive example of how scriptural principles and practices are revealed and how they are connected “line upon line, precept upon precept, here a little and there a little” (2 Nephi 28:30). Keeping this in mind helps us understand the powerful connections of the three different “lines” or “precepts” found in this revelation.

History of the Revelation

According to Joseph Smith’s account, this revelation was received when Newel Knight and his wife Sally visited Joseph and Emma Smith in Harmony, Pennsylvania, sometime in August 1830.[1] During the course of their visit, it was proposed that Sally and Emma, who were previously baptized, be confirmed members of the Church and then afterwards, the group would partake of the sacrament together. Joseph left his home to find wine for the sacrament service and was met by a heavenly messenger. Joseph recounted that he recorded the first paragraph of the revelation in August with the remainder of the revelation being recorded the following September.[2]

The earliest extant version of the revelation comprising Doctrine and Covenants 27 was recorded in Revelation Book 1 in the handwriting of John Whitmer.[3] The original revelation comprises a brief historical description explaining how the revelation was given, followed by the message given by the angel who appeared to instruct Joseph Smith regarding the use of wine as a sacramental emblem. The reader will note that the original revelation is considerably shorter than the text in the current edition of the Doctrine and Covenants. (Note: The verses in the current edition of the Doctrine and Covenants are inserted in brackets [ ]):

A Revelation to the Church given at Harmony susquehannah County State of Pennsylvania given to Joseph the Seer at a time that he went to purchase wine it for Sacrament & hew was stoped by an Angel & he spok to him as follows Saying

Listen to the voice of Jesus Christ your Lord your God & your Redeemer whose word is quick & powerful [v. 1] for Behold I say unto you 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 & my blood which was shed for the Remission of your sins [v. 2] Wherefore a commandment I give unto you that ye shall not Purchase Wine neither strong drink of your enemies [v. 3] Wherefore ye shall partake of none except it is made new among you yea in this my Fathers Kingdom which shall be build up on the earth [v. 4] Behold this is wisdom in me Wherefore marvel not for the hour cometh that I will drink of the fruit of the Vine with you on Earth [v. 5] & with you all those whom my father hath given me out of the world [v. 14] Wherefore lift up your hearts & rejoice & Gird up your loins [v. 15] & be faithful untill I come even so amen[4]

Using this text from Revelation Book 1, William W. Phelps edited the introduction (the first paragraph) and the revelation in 1833, dividing it into seven paragraphs, and then published his edited version of the revelation in the March 1833 issue of The Evening and the Morning Star in Independence, Missouri.[5] Significantly, at the same time he was printing the monthly issues of the Star, he was also setting the type and printing the signature sheets that would become the Book of Commandments. As one might expect, Phelps chose to use the exact same text of the revelation as it appeared in the March issue of the Star to form “Chapter XXVIII” (chapter 28) of the Book of Commandments. However, in July 1833 tragedy struck when a mob in Independence destroyed the printing office. Fortunately, a few of the signature sheets composing the Book of Commandments survived, including several sheets of the second signature, which included chapter 28.[6]

Additional Revelatory Text

Between 1833 and 1835, Joseph Smith received additional revelatory understanding that at a future time, the Lord Jesus Christ would return to the earth and partake of the sacramental wine, along with other prophets and apostles of past dispensations who held priesthood keys and authority. In 1835, when the decision was made to attempt to publish the Prophet’s revelations again—this time under the title of the Doctrine and Covenants—Joseph Smith directed that the new revelatory material he had received be added to the original text of the September 1830 revelation (chapter 28 of the Book of Commandments) to form an “updated” version of the revelation, one that was considerably longer than the previous one.[7] In editing the updated version of the revelation for publication in the first edition of the Doctrine and Covenants, W. W. Phelps divided the text into three rather lengthy verses, with the added revelatory material forming verses 2 and 3 (with a few minor exceptions), that would become “Section L” (section 50) in the 1835 edition.[8] In 1844, a second edition of the Doctrine and Covenants was published in Nauvoo, Illinois, but both the text and versification of section 50 remained unchanged.[9] Finally, in 1876 Orson Pratt edited a second edition of the Doctrine and Covenants and made numerous changes. He rearranged and renumbered the sections and reconfigured the versification. In this edition, the revelation became section 27, consisting of eighteen verses, which format has been retained.[10]

Remembering the Past: The Genesis of Our Deliverance

The Doctrine and Covenants emphasizes that the sacrament is a ritual for remembering the genesis of our deliverance—the Atonement and Resurrection of Jesus Christ. In April 1830, for example, the revelation instructed that partaking of the bread was to be “in remembrance of the body of [the] Son” (Doctrine and Covenants 20:77), and drinking of the wine was to be “in remembrance of the blood of [the] Son” (Doctrine and Covenants 20:79). With this sacred ritual, we are to direct our thoughts partly to an upper room in ancient Jerusalem, to the nearby grove of olive trees known as the Garden of Gethsemane, and to a Garden Tomb near Golgotha as we remember the events associated with the final dramatic events of the Savior’s life.

Remembering is a powerful and necessary experience. President Spencer W. Kimball once said that the most important word in the dictionary could be the word remember.[11] He explained the power of this word as he said, “I suppose there would never be an apostate, there would never be a crime, if people remembered, really remembered, the things they had covenanted at the water’s edge or at the sacrament table and in the temple. I suppose that is the reason the Lord asked Adam to offer sacrifices, for no other reason than that he and his posterity would remember—remember the basic things that they had been taught.”[12]

While the sacrament prayers given in Doctrine and Covenants 20 instruct us to remember the Atonement and Resurrection, section 27 gives added emphasis that the sacrament is a time for “remembering unto the Father [Christ’s] body which was laid down for you, and [Christ’s] blood which was shed for the remission of your sins” (27:2). These powerful words also emphasize the value the sacramental emblems have in sharpening the focus of our remembrance.

It was revealed to Joseph Smith that “it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament” (27:2). While this may appear to be a simple administrative detail, it actually underscores the vital purpose of the sacrament itself—to completely focus our thoughts on the events of our deliverance. This textual passage emphasizes that the emblems used for sacramental worship are just that—emblems. As such, their purpose is nothing more and nothing less than turning our attention to a greater event, focusing our thoughts and feelings, and helping us remember the past in such a way as to make it not only relevant but very real. Some delight in discovering that it “mattereth not” what emblems are used during the sacrament. Their delight is tempered when they realize that sacramental emblems are not symbols of palatable pleasure but symbols meant to help us focus on the Atonement and Resurrection of Jesus Christ. “For, behold,” verse 2 teaches, “it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if”—and this is a very important transition—“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” (emphasis added). In truth, the value of the emblem—whatever it may be—is determined only by how well it helps us remember and focus on the Atonement and Resurrection of Jesus Christ. This means that any emblem, including the bread or the water, which distracts from the singular purpose of reminding us of the Savior’s Atonement is ineffective, or in other words, it is used in vain. As such, those who prepare and pass the emblems of the sacrament must be vigilant in their duty, for they may unwittingly distract from the sacrament ritual in the way they prepare, bless, and present the sacramental emblems.

President Kimball taught, “I guess we as humans are prone to forget. It is easy to forget. Our sorrows, our joys, our concerns, our great problems seem to wane to some extent as time goes on, and there are many lessons that we learn which have a tendency to slip from us.”[13] Tokens or emblems sharpen our focus and through tangible connectors help us remember events and principles of the gospel that we should never forget. For example, many married couples exchange and wear rings as an emblem or symbol of their marriage. This particular emblem shows others that a person is married, but even more importantly, it reminds the wearer of his or her spouse and of the expectations attached to a marriage commitment. Thus, when glancing at a wedding band, vivid memories and feelings return from the day when covenants were made. Remembering that event may actually inspire married individuals to renew their efforts and act accordingly. In this way, tokens or emblems that symbolize something from the past reconnect those events with the present in tangible and meaningful ways.

Partaking of the sacrament is a consecrated event. Therefore, we must remember and focus on the past just as covenant Israel did during Passover. As they intentionally looked to their past, they were brought into remembrance. Likewise, Latter-day Saints should also look to the past by partaking of the sacrament and remembering the Atonement as the genesis of our own personal redemption.

Looking to the Future: Our Redemption

Remembering the past is more effectual if we also make a connection with the future. Covenant Israel, for example, used the Passover to remember their great day of deliverance but failed to use the Passover’s lessons to inform and direct their view for future redemption. As a result, they did not recognize the Savior and crucified him instead of receiving him wholeheartedly. Likewise, Latter-day Saints may use the sacrament to remember the Atonement but then fail to use the sacrament to direct their attention to a time when they might be with the Savior when he comes again. President John Taylor pointed out this crucial relationship between the past and the future as he said, “For in partaking of the sacrament we not only commemorate the death and sufferings of our Lord and Savior Jesus Christ, but we also shadow forth the time when he will come again and when we shall meet and eat bread with him in the kingdom of God.”[14]

Directing our minds to the future has always been a key component of the sacrament. Elder Charles W. Penrose taught, “We take this sacrament . . . not only in remembrance of the past but to direct our mind to the future.”[15] For example, as Christ first instituted the sacramental wine to his Apostles, he said, “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 26:29). Even at the first sacrament meeting, the Savior was encouraging his disciples to look forward with anticipation to a future meeting—when Jesus and disciples would again partake of the sacrament together.

The Savior provided almost the same type of instruction to his disciples in the latter days. After teaching about the emblems of the sacrament and the importance of remembering the Savior’s Atonement, the Lord turns our attention to the future. “Behold this is wisdom in me, wherefore marvel not, for the hour cometh that I will drink of the fruit of the vine with you, on the earth, and with all those whom my Father hath given me out of the world . . . and also with all those whom my Father hath given me out of the world” (Doctrine and Covenants 27:5, 14). Here the Lord speaks of a time when he will partake of the sacrament again. Just like the first sacrament in Jerusalem, Jesus is still urging disciples to remember the past and look to the future.

Along with the anticipation of partaking of the sacrament with the Savior in the future, the revelation also provides a few details concerning others who will accompany the Savior on that occasion. Section 27 specifically mentions Moroni, an Elias (a title applied to Noah), John the Baptist, Elijah, Joseph of Egypt, Jacob, Isaac, Abraham, Michael (Adam), Peter, James, and John (see Doctrine and Covenants 27:5–12).[16] We would assume from Matthew’s account of the sacrament meeting in the upper room that those present with the Savior on that occasion will also be in attendance since he promised them, “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you” (Matthew 26:29). Elder Bruce R. McConkie taught that among those present on this future occasion will be “those who have held keys and powers and authorities in all ages from Adam to the present.”[17] But this group will also include, in the Savior’s words, “all those whom my Father hath given me out of the world” (Doctrine and Covenants 27:14). The wording here is reminiscent of Christ’s great discourse and intercessory prayer given just prior to the Atonement in Gethsemane, when he said, “I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them” (John 17:9–10; emphasis added). These individuals are the very same group that Christ specifically called as being “the men which thou gavest me out of the world” (John 17:6). He described these individuals as those who bear witness of him (John 15:27), remember him (John 16:4), allow the Holy Ghost to come upon them to “guide [them] into all truth” and “shew [them] things to come” (John 16:13), receive the name of God, and keep God’s word (see John 17:6). The wording and phrases used here to describe those “given out of the world” neatly aligns with all those who worthily and properly make and keep of sacramental covenants.

As such, we find wonderful connections with the sacrament prayers revealed to Joseph Smith in April 1830. These prayers also contain words and phrases like “witness unto thee,” “in remembrance,” “do always remember him,” “willing to take upon them the name of thy Son,” “keep his commandments which he has given them,” and “that they may always have his Spirit to be with them” (Doctrine and Covenants 20:77–78). When considering the future meeting where prophets of all ages and those “given out of the world” will partake of the sacrament with the Savior once again, it appears that this meeting will include those who have entered into covenants and who worthily participate in the sacramental ordinance. Elder Bruce R. McConkie asserted that those described in section 27 are “given out of the world” to be “all the faithful members of the Church then living [at the time of the meeting] and all the faithful saints of all the ages past.” No wonder Elder McConkie described this future sacramental gathering with the Savior as “the greatest congregation of faithful saints ever assembled on planet earth.”[18]

For some, it may be difficult to pinpoint when this future sacrament meeting spoken of in section 27 will actually take place. Elder Bruce R. McConkie, when speaking on the subject, taught,

Before the Lord Jesus descends openly and publicly in the clouds of glory, attended by all the hosts of heaven; before the great and dreadful day of the Lord sends terror and destruction from one end of the earth to the other; before he stands on Mount Zion, or sets his feet on Olivet, or utters his voice from an American Zion or a Jewish Jerusalem; before all flesh shall see him together; before any of his appearances, which taken together comprise [sic] the second coming of the Son of God—before all these, there is to be a secret appearance to selected members of his Church.[19]

He then said of this “secret appearance” that “it will be a sacrament meeting. It will be a day of judgment for the faithful of all the ages. And it will take place in Daviess County, Missouri, at a place called Adam-ondi-Ahman.”[20]

The Present Day: Seeking Protection and Safety

After directing our attention to the past and then to the future, Doctrine and Covenants 27 teaches that the sacrament should also cause us to consider the present day and our current conduct. This should not be surprising, because the Doctrine and Covenants was “meant in part as a current guide to how Latter-day Saints should live their religion.”[21] “Wherefore, lift up your hearts and rejoice, and gird up your loins, and take upon you my whole armor, that ye may be able to withstand the evil day, having done all, that ye may be able to stand” (Doctrine and Covenants 27:15; emphasis added). Some may interpret this passage merely as an additional witness of Paul’s writings about the importance of the armor of God (see Ephesians 6:10–17). However, these verses are also directly connected with the sacrament and provide deeper promises on how the sacramental covenant can protect us now and prepare us for the future. It is important to note that verse 15 begins with the word wherefore. In 1828, the word wherefore was commonly defined as “for which reason,” which means “because of this.” [22] After describing the future meeting of partaking of the sacrament with Jesus Christ (v. 14), the next verse could be read as, “[For which reason],” or “[Because of this], lift up your hearts and rejoice.” In this way, these verses are directly connected to verses 15–18. This pattern was also used earlier in the revelation to connect the first two purposes of the sacrament together. Consider how the text outlines the sacramental purpose of using emblems to remember the past events of our deliverance (vv. 1–4), and then the very next verse states, “Behold, this is wisdom in me; wherefore, [or because of this purpose we must] marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth” (Doctrine and Covenants 27:5; emphasis added).

These direct connections are important because rather than considering this revelation as three independent purposes—principles, precepts, or practices—we can see that each purpose is textually connected to the other. In other words, the only way to be worthy of and qualify for the future sacramental meeting or redemption is for individuals to remember the past events of the Atonement and Resurrection and to lift their hearts, rejoice, gird up their loins, and put on the armor of God today. Richard Lloyd Anderson pointed out, “For through remembering Jesus’ past sacrifice, we promise to transform our own lives in preparation for an eternal future with him.”[23]

With an established connection between the sacrament and the armor of God, we can see various ways how the sacrament protects us. It is important to remember that Christ described those “given out of the world” with attributes directly tied to the sacramental covenants (bear witness of him, remember him, have the Holy Ghost with them, take upon them his name, and keep his commandments) and that he then said that such individuals were “not of the world” as he was “not of the world” (John 17:16). In his intercessory prayer, Christ prayed that the Father would not “take them out of the world” but instead “keep them from the evil” and “sanctify them through thy truth” (John 17:15, 17). Obviously, the sanctifying power spoken of here can come only through Jesus Christ’s Atonement and Resurrection. As for keeping the Saints from evil, consider President Howard W. Hunter’s reference to the Passover as “an ancient covenant of protection” and his statement that, in a similar manner, the sacrament is “the new covenant of safety.”[24] According to section 27, the armor of God is intended to protect the Saints so they might withstand the evil day and ultimately stand with Christ in the end (v. 15). Making additional connections between the sacrament and the armor of God provides unique insights to the protecting power of this sacred covenant and is worthy of further examination.

Armor of God

Although the Apostle Paul used the imagery of physical armor, it is clear he was not speaking about physical protection but rather spiritual protection. “For we wrestle not against flesh and blood,” Paul wrote, “but against . . . the darkness of this world, against spiritual wickedness” (Ephesians 6:12). Harold B. Lee offered a more detailed explanation regarding the symbolism of the armor of God, which lays a foundation for making sacramental connections as well. He explained, “We have the four parts of the body that . . . [are] the most vulnerable to the powers of darkness. The loins, typifying virtue, chastity. The heart, typifying our conduct. Our feet, our goals or objectives in life, and finally our head, our thoughts.”[25] With this important symbolism in mind, we are now in a position to see the powerful connection between the armor of God and the sacrament.

Helmet of salvation. The helmet is designed to protect the head or brain during physical combat. Without such protection, a serious wound is deadly. According to President Lee, in spiritual warfare, the helmet is to protect one’s thoughts. Obviously if unprotected, our thoughts can likewise be spiritually fatal. According to section 27, the best way to protect our thoughts is with salvation (see Doctrine and Covenants 27:18). To understand how salvation can protect our thoughts, consider how King Benjamin taught that salvation comes by no other name or means save Jesus Christ (see Mosiah 3:17).

As we partake of the sacrament, we put on a helmet of salvation by covenanting to remember Christ. Jesus encouraged us to “look unto [him] in every thought; doubt not, fear not” (Doctrine and Covenants 6:36). The sacrament helps us with this protection, as our thoughts are turned to his Atonement and Resurrection. This makes it possible for us to consider our future redemption in Christ. This in turn provides opportunity for candid evaluation of our present condition. The sacrament firmly places the “helmet of salvation” upon those entering into this covenant as they promise to “always remember him [Jesus Christ]” (Doctrine and Covenants 20:77, 79). Think how different our actions would be if they were always preceded by thoughts of the Savior, how he lived, and what he would have us do. With our eye single to him in our remembrance of the past and by remembering him in all we do every day, our thoughts are protected in such a way as to secure a glorious future.

Breastplate of righteousness. A physical breastplate is designed to protect the heart and lungs—both life-sustaining organs. According to President Lee, the spiritual breastplate, or our righteousness, protects our conduct. It is critical to point out that it is not our conduct that protects our righteousness but our righteousness that protects our conduct. This may appear to be a matter of semantics to some, but it is much more than merely haggling over words. Elder David A. Bednar points out that “it is possible for us to have clean hands but not have a pure heart.”[26] A person without a righteous character might engage in appropriate activities, but that in and of itself may not afford the protection needed to withstand the temptations of life. Of course, righteous character cannot be obtained or even sustained without righteous conduct. Elder Bednar continued, “Both clean hands and a pure heart are required to ascend into the hill of the Lord and to stand in His holy place.”[27] As such, the way to obtaining the character of righteousness is, as Elder Bednar pointed out, “through the process of putting off the natural man and by overcoming sin and the evil influences in our lives through the Savior’s Atonement.” He further clarified that “hearts are purified as we receive His strengthening power to do good and become better.” He then concluded, “All of our worthy desires and good works, as necessary as they are, can never produce clean hands and a pure heart. It is the Atonement of Jesus Christ that provides both a cleansing and redeeming power that helps us to overcome sin and a sanctifying and strengthening power that helps us to become better than we ever could by relying only upon our own strength. The infinite Atonement is for both the sinner and for the saint in each of us.”[28]

Doctrine and Covenants 27:15 instructs every person, “Take upon you [the Lord’s] whole armor” so that “ye may be able to withstand the evil day, having done all, that you may be able to stand” (emphasis added). It then reads, “Stand, therefore, . . . having on the breastplate of righteousness” (Doctrine and Covenants 27:16). It is hard to think of anything more foundational in forging and securing the breastplate of righteousness than the sacrament. Paul taught that obedience yields righteousness (see Romans 6:16). As such, all who worthily partake of the sacrament covenant to “keep his commandments which he [God] has given them” (Doctrine and Covenants 20:77). Thus we pledge to become righteous through obeying the commandments that God has given. Obviously, this requires an omission from wrongdoing. But the commandments of God are not limited to proscriptions alone. As we avoid things of the world, we must also seek for the “things of a better” (Doctrine and Covenants 25:10). Elder Bednar described this process as “the dual requirements of (1) avoiding and overcoming bad and (2) doing good and becoming better.”[29] These “dual requirements” are at the core—or at the very heart—of establishing and maintaining the character of our righteousness.

But it is not enough to have only clean hands, for our hearts must also be pure—a condition made possible, as Elder Bednar pointed out, only by accepting and applying the atoning sacrifice of Jesus Christ. Once again, it is the sacrament that empowers us to embrace the altering powers of the Atonement that focus our obedience and change our disposition as well. Elder Bednar also taught that “this mighty change is not simply the result of working harder or developing greater individual discipline. Rather, it is the consequence of a fundamental change in our desires, our motives, and our natures made possible through the Atonement of Christ the Lord.”[30] More than mere determination, it is our righteous character that quite literally protects our conduct. Consider young Joseph, while a prisoner in Egypt, as an example. Undoubtedly, he was an obedient disciple and diligently kept the commandments of God. It is clear that his character aligned with his devoted obedience. When Potiphar’s wife tempted him to act in ways contrary to the commands of God, Joseph did not respond with “I am not allowed” or “This type of activity is against my religion” or “I am not supposed to participate in those types of things.” Instead, he outright refused and with incredulity queried, “How then can I do this great wickedness, and sin against God?” (Genesis 39:9). Joseph’s reaction wasn’t so much a product of determined obedience as much as it was a reflection of his integrity—his very being, who he was. His refusal meant something like “I (meaning the type of person that I am) cannot do this type of thing!” It was against his nature—his character—to do such things. It was Joseph’s righteousness that protected his conduct. A sacramental covenant to keep the commandments protects the choices made by a willing disciple.

Girdle of truth. God’s armor also includes a girdle protecting the loins—another part of the body that has moral implications. Spiritually speaking, the loins represent our virtue or chastity, which, according to section 27, is best protected by the truth (see Doctrine and Covenants 27:16). In a world that condones promiscuity, openness, and indulgence, one may suppose that the best way to protect virtue and chastity would be with abstinence, abhorrence, or maybe even strict seclusion. Yet in his infinite wisdom, the Lord revealed that the best way to protect our virtue and chastity is with the truth.

In a world awash with an “everything goes” attitude, President Henry B. Eyring said that sin is “presented incessantly and attractively.” He added that sin “doesn’t even look like a sea of filth to the young people swimming in it. In fact, they may not even be swimming, because the presentation is so incessant and so attractive that they may not notice that there is a need to swim.”[31] In reality, Satan’s presentation is alluring to those who are unaware or unsure of the truth. This is why temptation is especially effective with those who have not yet entrenched themselves on the Lord’s side and who are teetering in their allegiance. President Spencer W. Kimball reminded us that “the Savior said that the very elect would be deceived by Lucifer if it were possible. He will use his logic to confuse and his rationalizations to destroy. He will shade meanings, open doors an inch at a time, and lead from purest white through all the shades of gray to the darkest black. Young people are confused by the arch deceiver, who uses every device to deceive them.”[32]

It is not surprising that the “father of all lies” (2 Nephi 2:18) uses biology, psychology, and sociology to justify immoral behavior. Satan’s despicable portrayal of a “tolerant virtue” and a “new chastity” seems to be of tidal-wave proportions and on the brink of consuming everything and everyone in its path. Thus leaders, parents, and disciples wonder if anything can protect their children, congregations, and friends from the impending moral doom and deception. President Ezra Taft Benson taught, “The law of chastity is a principle of eternal significance. We must not be swayed by the many voices of the world. We must listen to the voice of the Lord and then determine that we will set our feet irrevocably upon the path he has marked.”[33] Long ago, during his mortal ministry, Christ taught his disciples that “ye shall know the truth, and the truth shall make you free” (John 8:32).

In a world filled with deception and lies on every side, wouldn’t a guide who could point out the truth in every circumstance be most effective and gratefully received? The sacrament serves to secure such a personal guide. Those who make worthy sacramental covenants pledge to live their lives in such a way that “they may always have his Spirit to be with them” (Doctrine and Covenants 20:77). Whether through the scriptures, the living prophets, or personal revelation, the voice of the Lord is manifested in our mind and heart by the Holy Ghost, which was “sent forth to teach the truth” (Doctrine and Covenants 50:14). Nephi taught that in addition to telling and teaching truth, the Holy Ghost “will show unto you all things what ye should do” (2 Nephi 32:5; emphasis added). Once again, it is the sacrament that can add yet another piece of God’s armor to protect and sanctify the Saints in all things, places, and times.

Feet shod with preparation. It may be surprising to many that a soldier whose feet are not shod may be in mortal peril. Many do not place shoes in the same category as a helmet, a breastplate, or even a girdle. Yet shoes are just as vital in warfare as any other piece of armor. This particular piece of armor is protective in a very different way, however. Rather than protecting the foot itself, it is protecting the function of the foot. A soldier’s mobility in battle is crucial to his success. If a warrior is unable to advance, adjust to the terrain of the battle, or even retreat, his chances of survival are slim. In Roman times, soldiers were issued hobnailed sandals. These sandals had nails driven through the soles and could be the ancient equivalent to what we call cleats today. Hobnailed shoes gave a soldier an advantage of sure traction and increased mobility.

The armor of God also includes having our feet (or as President Lee pointed out, our goals and our objectives) shod with the “preparation of the gospel of peace” that was sent by angels (Doctrine and Covenants 27:16). This means that our goals, our plans for the future, and the objectives of our life and how we plan to live it are directed and given traction by the preparation of the gospel sent by an angel, or in other words, by the restored gospel of Jesus Christ.

Once again, it is difficult to find a platform that helps us develop such preparation derived from the restored gospel of Jesus Christ better than does the sacrament. Those who worthily partake of the sacrament covenant to be “willing to take upon them the name of [the] Son” (Doctrine and Covenants 20:77). Taking the name of Christ upon us is more than merely accepting a label or a brand of worship. This is much more than saying, “I am a Christian” or “I am a Latter-day Saint.” In the very beginning, Adam was commanded, “Thou shalt do all that thou doest in the name of the Son” (Moses 5:8). Thus those who are willing to take upon them the name of Christ are willing to do more than just receive a namesake; they are willing do whatever Christ does. Like Christ, they too begin to wrestle with ultimate discipleship, as experienced in Gethsemane when Christ perfectly aligned his will with the Father’s will. “Father,” Christ prayed, “if thou be willing, remove this cup from me.” We then see the demonstration of ultimate discipleship as Christ said, “Nevertheless not my will, but thine, be done” (Luke 22:42). All disciples of Christ pass through similar challenges in submitting their will to God’s and in unifying their will with his.

Those willing to act as Christ did find that their desires, hopes, and plans take on a greater—even broader—context. His gospel influences every thought, motive, feeling, and perception. C. S. Lewis said, “I believe in Christianity as I believe that the Sun has risen, not only because I see it, but because by it I see everything else.”[34] This type of preparation is directly connected with our sacramental covenant to take Christ’s name upon us. President Dallin H. Oaks taught that “our willingness to take upon us the name of Jesus Christ affirms our commitment to do all that we can to be counted among those whom he will choose to stand at his right hand and be called by his name at the last day. In this sacred sense, our witness that we are willing to take upon us the name of Jesus Christ constitutes our declaration of candidacy for exaltation in the celestial kingdom.”[35] Thus we must be vigilant that we never neglect our baptismal and sacramental covenants of taking Christ’s name upon us, or else we risk taking Christ’s name in vain.

Conclusion

Section 27 of the Doctrine and Covenants provides illuminating instruction concerning the sacrament. It helps us remember the past, look to the future, and focus on how we are presently living. The sacrament protects us and preserves us by helping us don the armor of God and evaluate our standing each week through specific covenants. Thus, through the sacrament, the transforming power of the Atonement changes our very character. When we do more than just go through the motions, the sacrament can infuse the power and protection of the Atonement into our character. “At that ultimate stage,” Elder Bruce C. Hafen explained, “we will exhibit divine characteristics not just because we think we should but because that is the way we are.”[36]

As we embrace the sacrament as a ritual that is sacred and holy, we will find peace, power, and contentment as it connects us with the past, present, and the future. President Dallin H. Oaks writes, “Any who may have thought it a small thing to partake of the sacrament should remember the Lord’s declaration that the foundation of a great work is laid by small things.” He then concluded, “Out of the seemingly small act of consciously and reverently renewing our baptismal covenants comes a renewal of the blessings of baptism by water and by the Spirit, that we may always have His Spirit to be with us. In this way all of us will be guided, and in this way all of us can be cleansed.”[37]

Notes

[1] Joseph Smith, History 1838–1856, (volume A-1, 23 December 1805–30 August 1834), August 1830, 51, www.josephsmithpapers.org. Newel Knight’s account of this experience was slightly different in that he stated the second portion of the revelation was actually revealed to Joseph in September, a few weeks after their August meeting. See Newel Knight, “Newel Knight’s Journal,” in Scraps of Biography: Tenth Book of the Faith-Promoting Series (Salt Lake City: Juvenile Instructor Office, 1883), 62. Also reprinted in Classic Experiences and Adventures (Salt Lake City: Bookcraft, 1969), 62.

[2] Revelation, circa August 1830 (D&C 27), in JSP, D1:165–66.

[3] Revelation, April 1829–A (D&C 6), in JSP, D1:34–35.

[4] Revelation, circa August 1830 (D&C 27), JSP, D1:165–66.

[5] See “Revelations,” in The Evening and the Morning Star 1, no. 10 (March 1833): 78.

[6] A Book of Commandments for the Government of the Church of Christ (Zion [Independence], MO: W. W. Phelps, 1833), 60; also in JSP, R2:72.

[7] See JSP, D4:408–10.

[8] The Doctrine and Covenants of the Church of the Latter Day Saints (Kirtland, OH: F. G. Williams, 1835), 179–81; also in JSP, R2:489–91.

[9] The Doctrine and Covenants of the Church of the Latter Day Saints (Nauvoo, IL: John Taylor, 1844), 270–72.

[10] The Doctrine and Covenants of The Church of Jesus Christ of Latter-day Saints, Containing the Revelations Given to Joseph Smith Jun., The Prophet (Salt Lake City: Deseret News Office, 1876), 127–29.

[11] Spencer W. Kimball, “Circles of Exaltation,” in Charge to Religious Educators, 2nd ed. (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1982), 12.

[12] Teachings of Spencer W. Kimball, ed. Edward L. Kimball (Salt Lake City: Bookcraft, 1982), 112.

[13] Teachings, 112–13.

[14] John Taylor, The Gospel Kingdom, comp. G. Homer Durham (Salt Lake City: Bookcraft, 1964), 227.

[15] Charles W. Penrose, in JD, 22:83.

[16] There are several uses of Elias in the scriptures. For example, Elias is the Greek for “Elijah.” Elias is also a title for one who is a forerunner or restorer. In addition, a man called Elias apparently lived in mortality in the days of Abraham. See Elias in the LDS Bible Dictionary. Joseph Smith taught that the angel Gabriel who visited Zacharias and Mary was none other than Noah. See Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith Jr. (Salt Lake City: Deseret Book 1975), 157. Therefore, the Elias who appeared to Zacharias in Doctrine and Covenants 27:7 was Noah.

[17] Bruce R. McConkie, The Millennial Messiah: The Second Coming of the Son of Man (Salt Lake City: Deseret Book, 1982), 579.

[18] McConkie, Millennial Messiah, 579.

[19] McConkie, Millennial Messiah, 578–79.

[20] McConkie, Millennial Messiah, 578–79.

[21] JSP, R2:xxx.

[22] American Dictionary of the English Language, comp. Noah Webster (New York: S. Converse, 1829), s.v. “wherefore.”

[23] Richard Lloyd Anderson, “I Have a Question,” Ensign, June 1975, 21.

[24] Howard W. Hunter, “His Final Hours,” Ensign, May 1974, 18.

[25] Harold B. Lee, “Feet Shod with the Preparation of the Gospel of Peace” (Brigham Young University devotional, November 9, 1955), https://speeches.byu.edu.

[26] David A. Bednar, “Clean Hands and a Pure Heart,” Ensign or Liahona, November 2007, 82.

[27] Bednar, “Clean Hands,” 82.

[28] Bednar, “Clean Hands,” 82; emphasis in original.

[29] Bednar, “Clean Hands,” 82.

[30] Bednar, “Clean Hands,” 82.

[31] Henry B. Eyring, “Eyes to See, Ears to Hear” (CES symposium address, August 16, 1984), 3.

[32] Spencer W. Kimball, Faith Precedes the Miracle (Salt Lake City: Deseret Book, 1972), 152.

[33] Ezra Taft Benson, “The Law of Chastity,” New Era, January 1988, 4.

[34] C. S. Lewis, “Is Theology Poetry?” in The Weight of Glory and Other Addresses (New York: Touchstone, 1980), 106.

[35] Dallin H. Oaks, “Taking Upon Us the Name of Jesus Christ,” Ensign, May 1985, 83.

[36] Bruce C. Hafen, The Broken Heart: Applying the Atonement to Life's Experiences (Salt Lake City: Desert Book, 1989), 18.

[37] Dallin H. Oaks, With Full Purpose of Heart (Salt Lake City: Deseret Book, 2002), 102.