[499] Acts xix, 2-6.
[500] II Tim. i, 6.
[501] Heb. vi, 1-2.
=21.= Alma so invoked the power of the Holy Ghost in behalf of his co-laborers:[502]--"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,[503] by touching them one by one; they were thus commissioned to bestow the Holy Ghost.
[502] Alma x.x.xi, 36.
[503] III Nephi xviii, 36, 37.
=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."[504] The Lord has promised that the Holy Ghost shall follow these authoritative acts of His servants.[505] The ceremony of laying on of hands for the bestowal of the Holy Ghost is a.s.sociated 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.
[504] Doc. and Cov. xx, 41, 43.
[505] Doc. and Cov. x.x.xv, 6; x.x.xix, 6, 23; xlix, 11-14.
=23.= The authority to so bestow the Holy Ghost belongs to the higher or Melchizedek Priesthood,[506] whereas water-baptism may be administered by a priest, officiating in the ordinances of the lesser or Aaronic order of priesthood.[507] 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.[508]
[506] Doc. and Cov. xx, 38-43.
[507] Doc. and Cov. xx, 46, 50.
[508] See Acts viii, 5-17.
=24. Gifts of the Spirit.=--As already pointed out, the special office of the Holy Ghost is to enlighten and enn.o.ble the mind, to purify and sanctify the soul, to incite to good works, and to reveal the things of G.o.d. 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."[509]
[509] Mark xvi, 17-18; Doc. and Cov. lx.x.xiv, 65-78.
=25.= These gifts of the Spirit are distributed in the wisdom of G.o.d 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."[510] No man is without some gift from the Spirit; one person may possess several.
[510] I Cor. xii, 8; see also Moroni x, 8-18.
NOTES.
=1. Effect of the Holy Ghost on the Individual.=--"An intelligent being, in the image of G.o.d, possesses every organ, attribute, sense, sympathy, affection, of will, wisdom, love, power and gift, which is possessed by G.o.d 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 pa.s.sions 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 x.x.xi, 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 G.o.d, 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 G.o.dhead 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.
LECTURE IX.
THE SACRAMENT OF THE LORD"S SUPPER.
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[511] 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.
[511] See Notes 1 and 2.
=2. Inst.i.tution of the Sacrament among the Jews.=--The sacrament of the Lord"s Supper dates from the night of the Pa.s.sover feast[512]
immediately preceding the crucifixion of the Savior. On that solemn occasion, Christ and His apostles were a.s.sembled in Jerusalem, keeping the feast in an upper room, which had been made ready by His express command.[513] 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 G.o.d"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;"[514] "this do in remembrance of me."[515] 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."[516] It is interesting to note that the account of the sacrament and its purport as given by Paul[517] 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.
[512] See Note 3.
[513] Luke xxii, 8-13.
[514] Matt. xxvi, 26.
[515] Luke xxii, 19; see also Mark xiv, 22-25.
[516] Matt. xxvi, 27-28. See "The Great Apostasy," pp. 119, 120.
[517] I Cor. xi, 23-25.
=3. Inst.i.tution 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."[518] 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."[519]
[518] III Nephi xviii, 6, 7.
[519] III Nephi xviii. 11. See "Jesus the Christ," ch. x.x.xix.
=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 d.a.m.nation to himself, not discerning the Lord"s body. For this cause many are weak and sickly among you, and many sleep."[520]
[520] I Cor. xi, 26-30.
=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 d.a.m.nation 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."[521]
[521] III Nephi xviii, 28, 29.
=6.= The direct word of the Lord unto the Saints in this dispensation instructs them to permit no one who has committed trespa.s.s 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 a.s.semblies, yet carefully withholding the sacrament from them.[522] 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.
[522] Doc. and Cov. xlvi, 4. See also III Nephi xviii, 30.