1 THE rise [ This is just the very beginning of what is to come forth. ] of the Church of Christ in these last days, [ Not just latter but LAST days. This is part of the name of the church that is given for these days - "the Latter Days" and so it is reflected in the name of the church as a proper designation of what dispensation we are in. Last days of what? Babylon D&C 1:16f,35 ] being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, [ Official start date for the organization of the church. ] it [ Gods church. ] being regularly organized and established [ Gives suggestion that Gods church has been organized before. ] agreeable to the laws of our country, [ A country that was set up by God for the purpose of him being able to restore his gospel in. Without the United States it would not have been possible in the other nations of the world. ] by the will and commandments of God, [ It has been done and directed by God himself, it is out of our hands and is under the hands of God. ] in the fourth month, and on the sixth day of the month which is called April— [ It is no coincidence that the precise date is given for the organization of His church here upon the earth. Indicating that the church was organized before, elsewhere, and with conscious coordination with the cosmic order of things. Why the precise date? Compare with the visits of Moroni to Joseph Smith. ]

2 Which commandments were given to Joseph Smith, Jun., who was called of God, and ordained an apostle of Jesus Christ, to be the first elder of this church; [ Each step is important in this process. Joseph Smith was called of God, Ordained an apostle of Jesus Christ, and set apart as the first elder of the church in this dispensation. This is done to prepare the world for what is to come, and to prepare for what is to come the Lord has given instructions and provided an organization to prepare the world for his return. ]

3 And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand;

4 And this according to the grace of our Lord [ Everything is completely dependent on the grace of God, it is a gift from him. The organization as an organization has no power other than that given directly by God. ] and Savior Jesus Christ, to whom be all glory, both now and forever. Amen.

5 After it was truly manifested unto this first elder [ Joseph Smith see verse 1. ] that he had received a remission of his sins, [ He has asked the Lord for forgiveness; and the Lord has forgiven him for... ] he was entangled again in the vanities of the world; [ Referencing the lost 116 pages from the Book of Lehi. So the Lord is saying that nevertheless there will be human weakness in this organization, we must always allow for that as long as we are in the flesh. ]

6  But after repenting, and humbling himself sincerely, [ Here we are given the keys to overcome human weaknesses - that is humility and repentance. It needs to be done constantly and continually. ] through faith, God ministered unto him by an holy angel, [ Repentance is more than just an act, it must be sincere and if so it will be meet with the spirit. ] whose countenance was as lightning, and whose garments were pure and white above all other whiteness;

7 And gave unto him commandments which inspired him;

8 And gave him power from on high, [ The angel Moroni was a transmitter of power from God to Joseph Smith, he provided Joseph with the means to bring things forth that had been prepared beforehand. God works through agents to bring his work forward, he does not have to do it all himself. ] by the means which were before prepared, [ Specifically the Urim and Thumum, which were prepared in the days of the Brother of Jared. This same set of seer stones were the ones that Joseph Smith had. ] to translate the Book of Mormon;

9 Which contains a record of a fallen people,[ "fallen people" the Jaradites fell, the Nephites fell, and it is a warning to our generation. As described better in Ether 5:4 - See Ether 5 and D&C 17 which share the same theme. So the Book Of Mormon will one day be used to gather the Jews as well. They have, use and rely on the Old Testament too much for us to convert them from that book. Additionally; the scribes corrupted that book to the detail by removing the plain and precious truths that they could not even recognize the Messiah when he came the first time. ] and the fulness of the gospel of Jesus Christ [ More than is provided in the bible will need to be brought forth to have the gospel in it full state. We will need the ordinances of the temple for complete salvation. The complete gospel will also need to answer the purpose of life, and in order to do that we will need to understand pre-mortal life as well as life after death. ] to the Gentiles and to the Jews also;

10 Which was given by inspiration, and is confirmed to others [ The three witnesses. ] by the ministering of angels, [ Specifically Moroni here. ] and is declared unto the world by them— [ "them" the witnesses. See verse 13. So Joseph Smith received the record by inspiration, his report was confirmed to other by angels, who they in turn become angels who give it to the world. To which the book itself in turn become a messenger. ]

11 [1)] Proving to the world that the holy scriptures are true, [ The Bible. The book of mormon is a tangible book, and is a constant reminder that it is not the product of human contrivance or invention or ingenuity. The Book OF Mormon brings everything together. How does it prove that the scriptures are true? The power by which it can testify of truth. By the relevance it contains as it answers or provides detail to the bible. By comparison to the bible it lends proof to both. Together they are stronger than individually. When we consider what the scribes did in the very earliest parts of the Bible, principles of the gospel that was purposely changed. God knew this would happen. We are being able to see more each day how the writings were changed as they uncover lost scrolls as such artifacts. Many of these provide context into how the bible was changed, how the Book Of Mormon perserved important truths - and we did not have to wait until now to have them. ] and [2)] that God does inspire men and call them to his holy work in this age and generation, as well as in generations of old;

12 [3)] Thereby showing that he is the same God yesterday, today, and forever. [ Or that the same God who spoke anciently to prophets, speaks to them today. Here God proves this as the same instrument that was used to carry on his work in times of old (the Urim and Thumum) is now used by Joseph Smith in this day and age. We have some reflection here by God that we were taught in verse 10 that everything is kind of flowing again from God, everything is being put back into service again, as opposed to the time when things were not coming from God because as it says in D&C 1:15 "strayed from mine ordinances, and ...broken mine everlasting covenant". Now God is putting things back into place that his ordinances might all come forth as they were before, and with the restoration his POWER is on earth again. ] Amen.

13 Therefore, having so great witnesses, by them [ The witnesses of the Book Of Mormon as referenced in verses 10-11. Does this mean that the world will be judged by the measure of these witnesses example. ] shall the world be judged, [ The Book Of Mormon will be used against those who rail against it. The inhabitants of the world are now held accountable as opposed to when they were not during the time that the lights were out so to speak. ] even as many as shall hereafter come to a knowledge of this work. [ Those who are appointed to carry on the work have the power to recruit others as additional instruments - to carry on the work. ]

14 And those who receive it [ The Book Of Mormon and the restored gospel. ] in faith, and work righteousness, [ The parameters are provided for a future life with God. ] shall receive a crown of eternal life; [ Or the life that God has. That is a pretty good reason to study the Book Of Mormon. ]

15 But those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation— [ The choice is really ours; but our choices do have rewards and consequences for obedience/disobedience. It is not the righteous that will pass the judgement on them. ]

16  For the Lord God [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] has spoken it; and we, the elders of the church, [ Specifically Joseph Smith and Oliver Cowdery here. ] have heard and bear witness [ As they were instructed to do - to bear witness of that which they saw and heard. ] to the words of the glorious Majesty on high, to whom be glory forever and ever. Amen.

[ Verses 17 through 36 provides a doctrinal list of how to understand the scriptures better and Gods plan for our salvation as outlined in the Book Of Mormon. They are as follows: 1) God lives; 2) The creation; 3) Commandments; 4) The fall; 5) The atonement; 6) Savior was perfect; 7) Crucifixion; 8) Resurrection; 9) First principles; 10) Godhead and their unity(Mosiah 15); 11) Justification; 12) Santification; 13) Grace; ] 17  By these things [ Note that things is plural - there are many things that lead us to this conclusion, they are: revelation, angels, scriptures, manifestations... ] we know that there is a God in heaven, [ Because the Lord has shown his power to them as described in verse 16. ] who is infinite and eternal, from everlasting to everlasting the same unchangeable God, [ “having no boundaries or limits.” This verse is often used by anti's to argue that LDS teachings regarding eternal progression and the nature of God are untrue. However, if one is to compare this passage with other similar statements we quickly discover that the definition to which the anti's are applying to them in this case is not consistent with other scriptures on the same topic. For example Hebr. 13:8. There, we are informed Jesus Christ is the same yesterday, today and eternally. If Jesus can pass through mortality (which he did), die (which he did), be resurrected and exalted and still be labeled as "eternally the same" then it is plain the religio-philosophical definitions are scriptural. These verses 17-28 link God and his instructions and commandments to being consistent through time. Thus linking the old testement, the new testament and these modern scriptures (at least for Joseph Smith and the saints of his day) all together. The Lord has one set of consistent commandes for his children to be saved. The creation, the fall, the plan for redemption were all relevant in OT times just as they are today.] the framer of heaven and earth, and all things which are in them; [ God was the creator of heaven and earth. IN summary then - God is there all of the time. He is in complete control of everything at every moment. What that does not mean is the our troubles are over, but in the end there is nothing to really worry about. If we worry or doubt that is of our own making. ]

18 And that he created man, male and female, after his own image and in his own likeness, [ We might take that one step beyond the what we often think which is that we look like him. He created man that he has the same characteristics as he does, that we can become like him in character and thought. ] created he them;

19 And gave unto them commandments that they should love and serve him, [ Because he knows that if we will do this then our character will become like his character. ] the only living and true God, and that he should be the only being whom they should worship.

20 But by the transgression [ It was not a sin because they were not under the law of obedience therefore they could not sin, nor did they know good from evil. So it was a transgression which is the act of passing over or beyond any law or rule of moral duty; the violation of a law or known principle of rectitude; breach of command, and they did so of their own agency. They were told if they partook of the fruit that things would change for them - that was all they knew and they did not have any real idea of what that even meant(they were told they would die - but that did not mean a thing to them as they did not nor have they seen death). They would be driven from the garden, that did not mean anything to them as they had never been outside of the garden(they were used to a comfortable 74 degrees all of the time(they did not know hot or cold), it was always light, there was not sun as they were in the presence of God and he is brighter than the sun) things were really different in the garden than they were outside of the garden but they did not know that. ] of these holy laws man became sensual and devilish, and became fallen man.

21 Wherefore, the Almighty God gave his Only Begotten son, as it is written in those scriptures which have been given of him.

22 He suffered temptations but gave no heed unto them. [ As part of the plan of redemption - Christ would have to be perfect in order for the atonement to have full effect. ]

23  He was crucified, [ Crucifixion was not mere execution, it was a ritual given to totally banish a person from existence, it was a gester of utter contempt for that person, bringing total humiliation upon them. (Like unto Alma 1:15) ] died, and rose again the third day;

24  And ascended into heaven, [ He was above them in all ways, they tried to banish him and he was beyond their reach. ] to sit down on the right hand of the Father, [ To claim his rightful placce. ] to reign with almighty power according to the will of the Father;

25 That as many as would believe and be baptized in his holy name, and endure in faith [ They are not saved by a mere gesture, but that they were allowed to participate in a higher order of things, and to be able to come to know for themselves what state they had been living in. While they were still mingling with the sensual and the wicked they could repent; they understood repentance and how they could us it to overcome the obstacles placed in their personal paths to perfection. ] to the end, should be saved— [ Heavenly Father worked out, prepared the plan from the beginning, and that plan included the plan for the redemption of man - at least those who were baptized in his name and followed him. ]

26 Not only those who believed after he came in the meridian of time, [ In astronomy, the meridian is a north-south line passing exactly overhead that divides the sky in half. Meridian literally means “midday.” The sun culminates (reaches its high point) as it passes over the meridian. Time before that “passover” is called ante meridian (A.M., or “before midday”), and afterward it is post meridiem (P.M., or “after midday”). (See Figure 1.) The scriptural meaning of “the meridian of time” has been interpreted by Church leaders to be essentially the same as the astronomical meaning: that is, the coming of Christ marked the high noon, so to speak, of the earth’s temporal existence. Elder Bruce R. McConkie wrote, “The meridian of time is the middle or high point of that portion of eternity which is considered to be mortal time. Since Christ lived, ministered, and worked out the atonement in time’s meridian, such era was truly the high point of history.” ] in the flesh, but all those from the beginning, [The gospel is not dispensation specific, hence the contemporary work detailed in v. 5-16. Adam knew the gospel, Abraham knew the gospel, Moses taught the gospel using the Law, and we have the gospel today. ] even as many as were before he came, who believed in the words of the holy prophets, who spake as they were inspired by the gift of the Holy Ghost, who truly testified of him in all things, should have eternal life,

27 As well as those who should come after, who should believe in the gifts and callings of God by the Holy Ghost, which beareth record of the Father and of the son;

28 Which Father, son, and Holy Ghost are one God, infinite [ “having no boundaries or limits.” ] and eternal, without end. Amen.

29 And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of God. [ The instruction given is the same instruction given to all of the prophets of old - nothing new - Man must repent and believe on him and endure in faith if they are to be saved. ]

[What is required for salvation? The three pieces that are required are documented in verse 29-30]

30 And we know that [1] justification through the grace of our Lord and Savior Jesus Christ is just and true; [ Justification by Grace (i.e. the expiation of sins by the Mercy of Christ). Justification is a legal term that means to become acquitted from sin. It is the act by which a sinner is freed from the penalty of sin and is accepted by God as righteous (Webster's New World Dictionary). The Lord stated that justification comes "through the grace of our Lord and Savior Jesus Christ" (D&C 20:30). As part of the process of the atonement, Jesus Christ suffered and paid the eternal consequences of each man's "individual sins" (D&C 138:19). The atonement for individual sins satisfies the demands of justice and establishes a "plan of mercy" that can save each man from their individual fallen condition. Alma said: "And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also" (Alma 42:15). Unlike redemption from the fall of Adam which is unconditional, justification of personal sin is conditional. It requires the sinner to exercise faith in the Lord Jesus Christ, repent of their sinful acts, and enter into a covenant with God through the ordinance of baptism. The Lord declared: "That as many as would believe and be baptized in his holy name, and endure in faith to the end, should be saved" (D&C 20:25). ]

31 And we know also, that [2] sanctification through the grace of our Lord and Savior Jesus Christ is just and true, [ Sanctification by the Spirit (i.e. the baptism of fire, the purification of the individual by repentance) Justification acquits man from sin but it does not cleanse him from the effects of sin. The process of cleansing man from the effects of sin is known as sanctification. To sanctify means to be made free from the effects of sin, to be purified (Webster's New World Dictionary). Sanctification is the process by which one is cleansed and purified from sin. The following example will serve to illustrate the difference between justification and sanctification. Suppose a man, who had smoked for twenty years, finally realized the error of his ways and repented of his actions. He quite smoking, cold turkey, and never picked up another cigarette the rest of his life. He could be justified or acquitted of his sin and allowed to join the Church and participate in the blessings of the gospel. Though he quite smoking, he nevertheless would still suffer the effects of his sinful habit. His lungs would remain blackened because of the continually inhalation of smoke filled with tar and nicotine. What can he do about the effects of his sin? Nothing! The same is true with any sin. Though we may repent of our sins and never do them again, nonetheless, we cannot do away with the effects of our sins. We need divine help in order to become clean. This cleansing comes through the sanctifying powers of the Holy Ghost. Sanctification comes through the gift of the Holy Ghost which is often called the baptism of fire. One of the primary missions of the Holy Ghost, and one not often spoken of, is his power to sanctify man from sin. Elder Bruce R. McConkie has written: "To be sanctified is to be saved; to fall short of sanctification is to fail to gain full salvation. Only the sanctified gain eternal life. To be sanctified is to be clean; it is a state of purity and spotlessness in which no taint of sin is found. Only those who die as to sin and are born again to righteousness, becoming thus new creatures of the Holy Ghost, are numbered with the sanctified. ] [3] to all those who love and serve God with all their mights, minds, and strength. [ Exaltation after enduring to the end. Biblical references include: Justification is discussed in Rom. 5:1-2, Eph. 2:8-9; Sanctification in 2 Thes. 2:13, James 2:26; and Exaltation in Matt. 25:34, Rom. 8:17, 2 Tim. 4:8, Rev. 3:21. ]

32 But there is a possibility that man may fall from grace and depart from the living God;

33 Therefore let the church take heed [ Means to pay especially close attention, it’s a more deliberate form of paying attention. The Lord wants us to be deliberate. Don’t just do things as they come, and let the circumstances dictate your actions. Be thoughtful and deliberate about spiritual things. Paying attention to what the Lord is saying, as well as to what is going on around you is of obvious importance. If you don’t pay attention then you are being deliberately ignorant. ] and pray always, [ Why do we need to pray always? We need to learn how to talk to God - especially listen to God - this listening skill does not come easily or quickly so if we are doing it all of the time we are constantly learning and improving our skills. Praying frequently and consistently keeps people thinking about God, it reminds them who they are, it breaks them from secular routines, it gets them talking to the Lord. The more our minds dwell on spiritual things the less carnal our minds will be. ] lest they fall into temptation;

34 Yea, and even let those who are sanctified take heed also.

35 And we know that these things are true and according to the revelations of John, neither adding to, nor diminishing from the prophecy of his book, the holy scriptures, or the revelations of God which shall come hereafter by the gift and power of the Holy Ghost, the voice of God, or the ministering of angels. [ In essence the authors are giving their testimony that they are confident that what they have written is true doctrine and in full accordance with the injunction given by John the Revelator of neither add to or taking away found in Rev. 22:18. This statement here provides an implicit message that those churches which fail to teach all that is required for Salvation are taking away from what the Bible says, and are under the condemnations referred to by John. ]

36 And the Lord God has spoken it; [ Authority statement as to how they know - see verse 16; the Lord has instructed them first hand. Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] and honor, power and glory be rendered to his holy name, both now and ever. Amen.

[ Who should be baptized - the qualifications to be baptized. vs 37. ]

37 And again, by way of commandment to the church concerning the manner of baptism—[ Instruction on how the church is to be governed - Baptism first. The qualifications for baptism are forthcoming here. ] All those who humble themselves before God, and desire to be baptized, [ Exercise their own agency. ] and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented [ Witness means to solemnly testify. How do you witness that you have repented? You change your character, you just live a different life. ] of all their sins, [ Repented, they are or have changed their character. We can only change our character as we are taught what the character of God looks like. ] and are willing to take upon them the name of Jesus Christ, [ Those willing to make a covenant with the Lord, be bound to him. ] having a determination [ This then becomes their desire. Or we might also say "are willing to take upon them the name of Jesus Christ, who desire to serve him to the end." ] to serve him [ Jesus Christ and our Father in Heaven. ] to the end, and truly manifest by their works that they have received of the Spirit of Christ unto [ Websters Dictionary says "unto expresses no more than to". The scriptures use the word "unto" thousands of times in phrases like "unto the sea" meaning until you get to the sea. It is the same with "unto" repentance. Baptism is not for the washing away of sin, which through tradition we have associated the water portion with cleansing, but this is not correct doctrine. (Little children are without sin, Christ was without sin). So Baptism is unto or so that one can move forward in order that they may obtain a remission of sins. This is why Baptism is called the gate? Because sin cannot be removed except through the atonement(the way the path is opened), the atonement cannot be applied without a making a covenant with God that you will be obedient from this time forward and that you are willing to take upon yourself the name of Jesus Christ, through whom the atonement was made possible. After Baptism we have committed to be obedient to Gods laws, to change our character, that we will eventually have our sins washed away. So Baptism is needed in order to obtain a remission of sin. ] the remission of their sins, [ Those who want to do that, those who are actively trying to change their character and to serve Jesus Christ. This is what connects everything together here. ] shall be received by baptism into his church. [ "The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language namely, to bury or immerse." (Teachings of the Prophet Joseph Smith, 314.) To bury is symbolic of death, and burial. Or the old person is buried and the new person is brought forward. ] [ This verse caused some contention between Joseph and Oliver for a short period. It appears that while Joseph was staying at John Whitmer's, who was assisting Joseph at the time in putting together some of the revelations that he had received. On one occurence he received a letter from Oliver Cowdery where Joseph said "I received a letter from Oliver Cowdery, the contents of which gave me both sorrow and uneasiness". It appears that Oliver had written to inform Joseph that he had discovered an error in one of the commandments in the Book of Doctrine and Covenants. He said that this phrase was in error "And truly manifest by their works that they have received of the Spirit of Christ unto a remission of their sins." and Oliver chastised Joseph thus "I command you in the name of God to erase those words, that no priestcraft be amongst us!". In essence Oliver said "I don't agree with that passage and I am going to make some changes". Can you imagine Joseph's thoughts? Joseph basically is like by what Authority can you change a word in this Revelation. To which Joseph responded "I immediately wrote to him in reply, in which I asked him by what authority he took upon him to command me to alter or erase, to add to or diminish from, a revelation or commandment from Almighty God. A few days afterwards I visited him and Mr. Whitmer's family, when I found the family in general of his opinion concerning the words above quoted, and it was not without both labor and perseverance that I could prevail with any of them to reason calmly on the subject. However, Christian Whitmer at length became convinced that the sentence was reasonable, and according to Scripture; and finally, with his assistance, I succeeded in bringing, not only the Whitmer family, but also Oliver Cowdery to acknowledge that they had been in error, and that the sentence in dispute was in accordance with the rest of the commandment. And thus was this error rooted out, which having its rise in presumption and rash judgment, was the more particularly calculated (when once fairly understood) to teach each and all of us the necessity of humility and meekness before the Lord, that He might teach us of His ways, that we might walk in His paths, and live by every word that proceedeth forth from His mouth. " (Joseph Smith, History of the Church, Vol. 1, page 104-105) ]

38 The duty of the elders, priests, teachers, deacons, and members of the church of Christ— An apostle [ Duties of and Apostle. ] is an elder, and it is his calling to baptize;

39 And to ordain other elders, priests, teachers, and deacons;

40 And to administer bread and wine—the emblems of the flesh and blood of Christ—

41 And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures;

42 And to teach, expound, exhort, baptize, and watch over the church;

43 And to confirm [ "to confirm", i.e. to bestow upon an individual or establish a body of individuals. For "establish", cp. Acts. ] the church by the laying on of the hands, and the giving of the Holy Ghost;

44 And to take the lead of all meetings.

45  The elders [ Duties of the Elders are defined - verse 52. ] are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God.

46 The priest’s duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament, [ In the beginning of the church as well as in ancient times the offices of the priesthood were not age related as they are today. ]

47 And visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties.

48 And he may also ordain other priests, teachers, and deacons.

49 And he [ The Priest. ] is to take the lead of meetings when there is no elder present;

50 But when there is an elder present, he is only to preach, teach, expound, exhort, and baptize,

51 And visit the house of each member, exhorting them to pray vocally and in secret and attend to all family duties.

52 In all these duties the priest is to assist the elder if occasion requires.

53 The teacher’s duty is to watch over the church always, and be with and strengthen them;

54 And see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking;

55 And see that the church meet together often, and also see that all the members do their duty.

56 And he is to take the lead of meetings in the absence of the elder or priest—

57 And is to be assisted always, in all his duties in the church, by the deacons, if occasion requires.

58 But neither teachers nor deacons have authority to baptize, administer the sacrament, or lay on hands;

59 They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ.

60 Every elder, priest, teacher, or deacon is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him. [ Or just like any ordinance of the priesthood it is the Holy Ghost who ratifies the Priesthood ordinance see D&C 76:53; D&C 132:7 Hence when one is ordained "by the power of the Holy Ghost" they are ordained by the authority of the Holy Priesthood. ]

61 The several elders composing this church of Christ are to meet in conference once in three months, or from time to time as said conferences shall direct or appoint;

62 And said conferences are to do whatever church business is necessary to be done at the time.

63 The elders are to receive their licenses from other elders, by vote of the church to which they belong, [ Known as common consent - sustained by the congregation. With this in place the ability for an individual to just free will bestow the priesthood on any one and everyone is regulated thru consent, and must be ratified by consent and also by the Holy Ghost - see vs 60. When priesthood is conferred and one is ordained to an office, then the priesthood becomes a responsibility of service inherent within that office. Any power of the priesthood lies in the power to act on the accepted responsibility by the individual. The authority to function in the priesthood is not given by ordination. It is given to the individual by common consent, i.e. being accepted by the community of saints where the responsibility will be filled and is ultimately confirmed by ordination by the correct or presiding authority in that ward or stake. IF there were a power of the priesthood then an individual would not lose that power when released from responsibilities, or when moving from a one ward or stake to another. ] or from the conferences. Is the priesthood then a power? The priesthood cannot be conferred upon anyone without also ordaining them to an office of responsibility, otherwise the "power" of priesthood would not need an office in which to function—it would be a power or authority in and of itself. In short, to serve in a priesthood position, a recognized authority and priesthood leader must call a person, with the acceptance of the responsibility voiced and agreed upon by the individual being called. The authority to function in any priesthood office or position actually comes from the people they will serve. In 'sustaining' the individual in a position of responsibility, they (the members) bestow the authority to administer to them by common consent. The Doctrine and Covenants explains the purpose of priesthood and describes how common consent works: see D&C 124:143-144. ]

64 Each priest, teacher, or deacon, who is ordained by a priest, may take a certificate from him at the time, which certificate, when presented to an elder, shall entitle him to a license, which shall authorize him to perform the duties of his calling, [ To recap, the priesthood and the priesthood position does not honor the man; the man honors the responsibility by service. The work of the priesthood is the work of a loving God and is predicated on loving and serving others. This is the law upon which all the law and the prophets hang. There is no rank in the kingdom, only responsibility! The priesthood ordination is not one of power, but an authorized responsibility of service that is received by acceptance and recognition from those that will be served. For this reason, when the priesthood is conferred, the individual must also be ordained to an office, which is an ordination to a responsibility. ] or he may receive it from a conference.

65 No person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church;

66 But the presiding elders, traveling bishops, high councilors, high priests, and elders, may have the privilege of ordaining, where there is no branch of the church that a vote may be called.

67 Every president of the high priesthood (or presiding elder), bishop, high councilor, and high priest, is to be ordained by the direction of a high council or general conference.

68 The duty of the members after they are received by baptism.—The elders or priests are to have a sufficient time to expound all things concerning the church of Christ [ There is no rush to the waters of baptism - they should only be entered after the candidate understands the commitment they are making. ] to their understanding, previous to their partaking of the sacrament and being confirmed by the laying on of the hands of the elders, so that all things may be done in order. [ The Lord has said that his house is a house of order. Not to be hurried but done consistent and right by his laws and rules. ]

69 And the members shall manifest before the church, and also before the elders, by a godly walk and conversation, that they are worthy of it, that there may be works and faith agreeable to the holy scriptures—walking in holiness before the Lord.

70 Every member of the church of Christ having children [after birth] is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name. [ The instruction to bless the little children who are younger than the age of accountability. ]

71 No one can be received into the church of Christ unless he has arrived unto the years of accountability before God, and is capable of repentance.

72 Baptism is to be administered in the following manner unto all those who repent—

73 The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned [ Statement of authority, and every priesthood holder thru his line of authority can trace his authority back to Jesus Christ. If we look at 3 Ne. 11:25 the statement there is "having authority given". The difference being that the twelve received their authority directly from Jesus, whereas in the D&C; or those being addressed here received the Priesthood indirectly through ordination from various priesthood holders. ] of Jesus Christ, I baptize you in the name of the Father, and of the son, and of the Holy Ghost. Amen. [ Baptism the Ordinance proper - There are only 2 ordinances in the church done in the name of the Father, son and Holy Ghost - they are Baptism and Temple Sealing. ]

74 Then shall he immerse him or her in the water, and come forth again out of the water.

75 It is expedient that the church meet together often to partake of bread and wine in the remembrance of the Lord Jesus; [ Now, when should one not take the sacrament? Since the sacrament is part of the perfecting process, the Lord surely does not expect us to be perfect before we take it. On the other hand, the scriptures do contain warnings about partaking unworthily, as we have already noted. Speaking to his disciples on the American continent the Savior said: “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.” (3 Ne. 18:28–29). Paul gave a similar warning to the Corinthians. And with that warning he gave us another clue as to how we may know we should or should not take the sacrament. Paul said, “Let a man examine himself, and so let him eat of that bread and drink of that cup” (1 Cor. 11:28; italics added). From what the Savior told the Nephites, we understand that those who administer the sacrament have a responsibility not to allow those who are unworthy to partake of the sacrament. As the presiding authority over the ward, this responsibility falls on the bishop. A person who comes to his bishop to confess a sin may be counseled by the bishop not to partake of the sacrament for a certain period of time—depending on the seriousness of the sin, the degree of repentance, and other factors that only the bishop can decide based on each individual case. Those who are disfellowshipped or excommunicated by a Church court are automatically disqualified from taking the sacrament until they are reinstated or re-baptized. Also, from what Paul tells us, we have a major responsibility to examine our own worthiness to take the sacrament. Obviously, if we are guilty of a sin that is serious enough to require confession to the bishop, then we should not partake until we have properly cleared up the matter. “By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them” (D&C 58:43). If upon self-examination you have doubts about whether or not something needs to be confessed, I would urge you to discuss the matter with your bishop. He cares; he keeps confidences. He can help you put the matter into perspective and can help you know what you must do to obtain forgiveness and feel good about yourself once more. And what about matters that do not necessarily require confession? Here we must look into our own souls. Are we aware of our sins, and are we trying to overcome them? Are we truly repentant? Are our hearts filled with hatred or anger or bitterness toward another, or do we feel at peace? Are we living more righteously this week than last? Do we truly appreciate what the Savior did for us? These are some of the questions we might ask ourselves before we take the sacrament. I think that if we truly care, the answers lie in our own hearts. When you pause to ask, “Am I worthy?” you are in one sense far ahead of those who partake routinely without giving it any thought. And if you have the courage not to partake when you feel unworthy, you have taken a very important step in the repentance process, because you have begun to care more about what the Lord thinks about you than what others may think. What does it mean to partake of the sacrament worthily? Or how do we know if we are unworthy? "If we desire to improve (which is to repent) and are not under priesthood restriction, then, in my opinion, we are worthy. If, however, we have no desire to improve, if we have no intention of following the guidance of the Spirit, we must ask: Are we worthy to partake, or are we making a mockery of the very purpose of the sacrament, which is to act as a catalyst for personal repentance and improvement? If we remember the Savior and all he has done and will do for us, we will improve our actions and thus come closer to him, which keeps us on the road to eternal life. If, however, we refuse to repent and improve, if we do not remember him and keep his commandments, then we have stopped our growth, and that is damnation to our souls." The Beauty and Importance of the Sacrament - John H. Groberg Of the First Quorum of the Seventy General Conference APRIL 1989 ]

76 And the elder or priest shall administer it; and after this manner shall he administer it—he shall kneel with the church and call upon the Father in solemn prayer, saying: [ The structure of these prayers are simple and reinforce how the Lord would have us pray. With the sacrament prayers there are 3 main parts of the prayer. First, the consecration of the emblems that are to be used and their significance. Second, our part of the covenant. Third, the Lord’s part of the covenant. These three parts are structured chronologically. Blessing the emblems in order to remember the great events of our Lord’s atonement; drawing our minds to great events in the past. Then our commitment to witness our willingness to live his gospel; focusing our attention on the present. Finally, the promises from the Lord to send us his Spirit if we live up to our witness; this might summon our hope for future blessings. Here we are provided with a great structure for meditation during the sacrament; using this same chronological sequence: remembering, witnessing, hoping. The Fall brought into the world two kinds of death, physical and spiritual. The atonement overcame two kinds of death, physical and spiritual, and each of these elements is beautifully represented in the sacrament. ]

77 O God, [ This usage is applied as a plea to the Father ( See D&C 121:1; Alma 33:4,5,6,9; Judg 16:28; Numb 12:13) ] the Eternal Father , [ The name of the Father is addresses 2 times in the prayer. What is the significance that he is our Eternal Father? or our Father who is without end, There is not end to his power, no end to his creation, no end to what he can accomplish - to him everything is possible. So if he has no limits then he can provide anything that is needed. God, as the Father, shared intimately in the cost of the Atonement. Can you imagine the pain in the heart of out Father in heaven as he heard the Savior plead "O my Father, if it be possible, let this cup pass from me". We talk about how hard it was for the Savior; but I will let you in on a secret it was hard for our Father in Heaven as well. However; there was a higher purpose in the suffering of both the son and the Father. Our loving Father knew what was needed and he allowed it to happen. Elder Melvin J. Ballard described the agony of a divine Parent witnessing the suffering he could have prevented his son from experiencing: “God heard the cry of His son in that moment of great grief and agony, in the garden when the pores of His body opened and drops of blood stood upon Him, and He cried out: ‘Father, if thou be willing, remove this cup from me.’ “I ask you, what father and mother could stand by and listen to the cry of their children in distress, in this world, and not render assistance? … “I think I can see our dear Father behind the veil looking upon these dying struggles until even He could not endure it any longer; and, like the mother who bids farewell to her dying child and has to be taken out of the room so as not to look upon the last struggles, so He bowed His head and hid in some part of His universe, His great heart almost breaking for the love He had for His son. Oh, in that moment when He might have saved His son, I thank and praise Him that He did not fail us, for He had not only the love of His son in mind, but He also had love for us.” (Melvin J. Ballard, Crusader for Righteousness, Salt Lake City: Bookcraft, 1966, pp. 136–37.)] we ask thee [ This petition for sanctification is asked for in both prayers. Wait a minute here - this is the prayer that he gave us to say; so what is he saying here by implying that we ask him? First even though he can do everything there is something that he will not do - what is that? Usurp or gift of agency. so why is it important then that we do ask? He cannot bless us if we do not ask. He has given this prayer that we may petition him. He directs us here what we should ask for, or what we need weekly to stay in good spiritual shape, and what we will commit to do to have the promised blessings. We ask thee. The sacrament is communal. We partake of it along with others who are united with us by shared baptismal covenants and by the mutual need to repent and recommit. To partake of the sacrament is to formally participate in fellowship with the Saints. President David O. McKay described this bond of fellowship: “In the early establishment of the Church of Jesus Christ the brethren met, we are told, often at daybreak, to partake of this sacrament as in the bond of brotherhood, of oneness. The element of brotherhood has been associated with it always. I remember when I was a boy that there was emphasized much more than we hear emphasized now the necessity of no one’s partaking of the sacrament who had ill feelings toward another, and I have heard more than one man say: ‘I am sorry that I hurt Brother so-and-so’s feelings, and I ask his forgiveness.’ He felt it necessary to do so before he was worthy to partake of the sacrament. “We meet in the brotherhood of Christ, all on the same level, each expressing confidence in the other and all in one another.” (Improvement Era, Jan. 1953, pp. 13–14.) Many scriptures likewise admonish us to become reconciled with our fellow Saints in order to more fully enjoy this sweet fellowship and communion. “If any have trespassed, let him not partake until he makes reconciliation.” (D&C 46:4; see also 1 Cor. 10:21; 3 Ne. 18:28–29; D&C 20:68–69.) Reminding us weekly of our need to foster charity toward our fellow Saints, the sacrament can be a great force for unity in our congregations. United under the plural pronoun, we all equally need the Lord’s Spirit and pardon: “we ask thee.” ] in the name of thy son, Jesus Christ, [ Jesus Christ is referenced 3 times in the prayer. Who is our mediator with the Father. He was the one who created this world and sacrificed to bring for the atonement so that we may be saved. Lastly he will be our judge. Since Father Adam first offered sacrifice, we have been instructed to do all things in the name of the son: “Wherefore, thou shalt do all that thou doest in the name of the son,” the angel instructs Adam, “and thou shalt repent and call upon God in the name of the son forevermore.” (Moses 5:8.) We petition the Father in the name of the son because he is our Advocate with the Father. The sacrament often calls to my mind Christ’s intercessory pleading with the Father for us: “Father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy son which was shed, the blood of him whom thou gavest that thyself might be glorified; “Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life.” (D&C 45:4–5.) These words, so stunningly intimate, might well refresh the frequently formulaic endings of all our prayers. In the sacrament prayers, supplicating the Father “in the name of thy son” takes on even deeper significance.] to bless [ The priests are not really pronouncing a blessing on the bread or the water; rather, they are blessing the people who partake of those emblems. It's a prayer for you, the individual. ] and sanctify [ To prepare or make it Holy. ] this bread [ Which is to bless the souls of those who partake of it. Which is broken just as the body of Christ was broken. The bread representing His body. It was His body that had to endure the physical suffering. It received the barbs of the scourge on his back, the puncture of the thorns on his head. The cross weighted heavy on his shoulders as he dragged it through the dusty streets on the wa to Golgotha, the place of a skull, it was the body that sweat great drops from the anguish and pain in Gethesame. Then there was the nails in his hands and wrists - that pain alone is more than I can bear. Then as the cross was lifted into place the tearing thud as the cross was dropped into it's post hole, the cruel crucifixion which allowed the victim no relief as he shifted his weight back and forth from feet to arms. Above all we must remember that all this pain was voluntary, for either our Redeemer or the Father could have put a stop to it at any time. What is the symbolic reference here with the selection of Bread? The bread-body clearly have reference to the more temporal aspects of the Atonement (mortality, physical death, and resurrection) ] to the souls of all those who partake of it, [ Why is the soul the point of reference? The bread is blessed to the good of our souls; it is to feed our spirits. All of us make mistakes each week that sap our spiritual vitality. But when we approach the sacrament hungering and thirsting for righteousness, fervently desiring to recommit ourselves to God, we will be filled.] that they may eat in remembrance [ The sacrament is a memorial, not a reenactment. The emblems of the Atonement are not magically transformed into body and blood, as many believe.] of the body of thy son, [ ] and witness unto thee, [ Witness mean to solemnly testify. It is a serious thing to become a witness, to say solemn words to God. To do so casually or without real intent is to jeopardize our power to make and keep any promises, even those most crucial of promises—those made to ourselves alone. we come not merely to remember what is past. We come also to resolve for the present and future—to witness. ] O God, the Eternal Father, that they are willing [ The blessing on the bread is done for all who are willing to - it is "do" in the water! The priesthood is praying that everyone who partakes of the sacrament will be able to do those things they need in order to create a relationship with Christ and be born again. To do something willingly is to do it gladly, freely, obediently, whole-heartedly, without compulsion or reservation. This promise I make of my own free will, and do it cheerfully, willingly. It is significant that when we partake of the sacrament we do not witness that we take upon us the name of Jesus Christ. We witness that we are willing to do so. There is something beyond these familiar meanings, because what we witness is not that we take upon us his name but that we are willing to do so. In this sense, our witness relates to some future event or status whose attainment is not self-assumed, but depends on the authority or initiative of the Savior himself. Taking upon Us the Name of Jesus Christ By Elder Dallin H. Oaks Apr 1985 ] to take upon them the name of thy son, [ What exactly does that imply?1) It renews a promise we made when we were baptized. "baptized in the name of the Lord, as a witness before him"(Mosiah 18:10); 2) We take upon us our Savior’s name when we become members of The Church of Jesus Christ of Latter-day Saints.Every member, young and old, is a member of the “household of God.” (Eph. 2:19.) 3) By witnessing our willingness to take upon us the name of Jesus Christ, we signify our willingness to do the work of his kingdom. 4) Many scriptures that refer to “the name of Jesus Christ” are obviously references to the authority of the Savior. 5) revelations the Lord refers to temples as houses built “unto my holy name.” (D&C 124:39; D&C 105:33; D&C 109:2–5.) In the inspired dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith asked the Lord for a blessing upon “thy people upon whom thy name shall be put in this house.” (D&C 109:26.) All of these references to ancient and modern temples as houses for “the name” of the Lord obviously involve something far more significant than a mere inscription of his sacred name on the structure. The scriptures speak of the Lord’s putting his name in a temple because he gives authority for his name to be used in the sacred ordinances of that house. That is the meaning of the Prophet’s reference to the Lord’s putting his name upon his people in that holy house. (See D&C 109:26.) Willingness to take upon us the name of Jesus Christ can therefore be understood as willingness to take upon us the authority of Jesus Christ. According to this meaning, by partaking of the sacrament we witness our willingness to participate in the sacred ordinances of the temple and to receive the highest blessings available through the name and by the authority of the Savior when he chooses to confer them upon us. 6) Another future event we may anticipate when we witness our willingness to take that sacred name upon us concerns our relationship to our Savior and the incomprehensible blessings available to those who will be called by his name at the last day. Taking upon Us the Name of Jesus Christ By Elder Dallin H. Oaks Apr 1985 ] and always remember him [ This phrase is referenced twice in each prayer. we recommit to take upon ourselves the Lord’s name—an agreement we first make at baptism. (See D&C 20:37.) What a privilege to bear the name of Christ, and what a trust! President George Albert Smith recounted a dream he had about meeting in the spirit world his grandfather, George A. Smith, a mighty man of the Church. “I would like to know what you have done with my name,” he said to his grandson. “Everything I had ever done passed before me as though it were a flying picture,” recalls President Smith. After this rapid retrospective, President Smith smiled, looked at his grandfather, and said: “I have never done anything with your name of which you need be ashamed.” Then George A. Smith stepped forward, took his namesake in his big arms, and embraced him. “[A]s he did so, I became conscious again of my earthly surroundings. My pillow was … wet with tears of gratitude that I could answer unashamed.” (Improvement Era, Mar. 1947, p. 139.) We who have taken upon ourselves the name of Christ, first at baptism and then weekly with the sacrament, may also be worthy to be embraced by the Lord. But first we will have to make an accounting of what we have done with his name, the only name under heaven through which salvation comes.] and keep his commandments [ Or the assignments that are given them. We honor this name by keeping his commandments. "that ye have entered into a covenant with him, that ye will serve him and keep his commandments," (Mosiah 18:10). But which commandments? At first, I think of the questions asked of me during a temple recommend interview. But soon I get to the even more searching great commandments: Am I truly loving man and God with all my heart and strength? “If a man love me,” Jesus said, “he will keep my words.” (John 14:23.) I believe this to be as much a statement of simple fact as it is an injunction. Those who love the Lord do keep his commandments. no matter how inspiring our Sabbath, come Monday morning, the cares of the world quickly press upon us. I suppose, then, it is precisely because the Lord understands our human tendency to forget that he invites us to partake of the sacrament weekly. The commandment is adjusted, as is the Word of Wisdom, to the capacity of the weak. (See D&C 89:3.) Still, the divine imperative remains: to always remember. As we pursue normal weekday activities, with our conscious minds we must inevitably think of many things other than the Atonement (and this is proper; our faith does not idealize monastic and cloistered virtue). Therefore, if we are to always remember the Lord, we must remember him not simply with our waking consciousness, but also with our unconscious. His law must be written not only in our minds but on the “fleshy tables of the heart.” (2 Cor. 3:3.) The sacrament invites us to fix our whole souls upon the Lord and his righteousness.] which he has given them; that they [ Those who partake and also perform what they have just committed to do. The priesthood is praying that everyone who partakes of the sacrament will be able to do those things they need in order to create a relationship with Christ and be born again. Understanding that, what does it mean to partake of the sacrament unworthily? It means to partake of it without being willing to do those things. No one is coerced. The sacrament prayer is for those who are willing and who want to develop that relationship with Christ and that atonement. As we remember his body and his blood and take upon ourselves His name, the Lord is willing to have his Spirit to always be with us. And we promise to always remember Him and to keep His commandments. ] may always [ At all times consistent, continual, - it also denotes that we will have it for forever - eternal which is the nature of God himself. ] have his Spirit to be with them. [ "that he may pour out his Spirit more abundantly upon you?" (Mosiah 18:10) Is that the Holy Ghost? OR is that ‘his Spirit’? First we have the Light of Christ, then the Holy Ghost…. Is this referring to the third phase of his light?... Which is the ‘more sure word of prophecy’? Is the Sacrament prayer inviting us to that third level? intuition and insights are from the Light of Christ. The Holy Ghost is more of an audible voice, or strong admonition – a more direct communication….. What does the ‘more sure word of prophecy’ look, sound or feel like? I don’t know for sure. Does it matter? Maybe. Does knowing which spirit or Light we are tapping into help us to discern revelation more easily? If we covenant to always remember, the Lord promises, reciprocally, to always bless us with his Spirit. What a heavenly gift! Just how crucial it is to have the Spirit with us we may judge by the times when we have not felt the Spirit in our lives, or by the scriptural record of the Savior on the cross when he cried out, “My God, my God, why hast thou forsaken me?” (Matt. 27:46.) As an aid to our memory (see John 14:26), the Holy Spirit can help us fulfill the very condition upon which his presence depends: that we always remember. There is a marvelous spiritual synergism in the economy of heaven: the more we strive to do right, the more we are blessed to do it; the more we have, the more we are given; the more we try to remember, the more the Lord makes available to us that being whose calling it is to “bring all things to your remembrance.”] Amen. [ Did you notice there is nothing in this prayer that says that your sins are forgiven, it is all about us changing our character and serving God to have his spirit to be with us. This word is our solemn seal. We say it in unison, further bringing us together as a community of believers. We ought to say “amen” having listened carefully and with full intent to these marvelous prayers, for by this word we formally affix our approval. To partake of the sacrament is to engage in an intimate fellowship not just with the Saints, but with the Lord himself. In modern revelation, the Lord has foretold of a great gathering of the righteous at which he will once again partake of the sacrament. Gathered there will be Moroni, Elias, John the Baptist, Elijah, Joseph who was sold into Egypt, Jacob, Isaac, Abraham, Adam, Peter, James, and John, as well as “all those whom my Father hath given me out of the world.” (D&C 27:14.) May we partake of the sacrament worthily now so that we may be among those blessed faithful, to be received with gladness back into the arms of him whose name we have honored. ]

78 The manner of administering the wine—he shall take the cup also, and say:

79 O God, the Eternal Father, we ask thee in the name of thy son, Jesus Christ, to bless and sanctify this wine [ The water reminds us of His spilt blood, the spiritual anguish of the Lord as he somehow took upon himself our sins. It is to take us back to Gethsemane, where blood issued forth from every pore, so great was his agony and his compassion. (See Mosiah 3:7; Luke 22:44; D&C 19:16–19.) What is the symbolic reference here with the selection of wine/water? the wine-blood referring to the more spiritual aspects (sin, spiritual death, and justification). ] to the souls of all those who drink of it, [ The two parties involved signify the two parts of the contract. First, those who partake of the Sacrament are showing they are taking the name of Jesus Christ upon them and indicate they are going to hear and do his teachings. ] that they may do it in remembrance of the blood of thy son, [ Here it is different that the bread where it is willing to - here it is "Do it" in remembrance. We are going from an outward ordinance (bread/flesh) to the inward part of the ordinance (blood/spirit). The outward ordinance of water is symbolic of our temporal death and rebirth while the inward ordinances of the temple are symbolic of our spiritual death and rebirth. The outward ordinances are preparatory (D&C 84) that brings us through the gate, and the inward ordinances are those greater ordinances that bring us through the door into the presence of God. What is the significance of the blood? Is blood not life itself? What role did the Saviors blood play in the plan of salvation? The blood was spilt in Gethesame in suffering for sin, the blod was let on the cross - but even with the great loss of blood suffered by the Savior he was always in control; he was the one who laid his body down after he had overcome all, to show that he was the master - then he had to lay his body down so that he could take it up again. If it was taken from him then he would have lost that power. ] which was shed for them; [ Where was the blood shed? Gethesame and Calvary, or Golgotha] that they [us you and me] may witness [ The two parties involved signify the two parts of the contract. First, those who partake of the Sacrament are showing they are taking the name of Jesus Christ upon them and indicate they are going to hear and do his teachings. ] unto thee, O God, the Eternal Father, [ ] that they do always remember him, [ why is it so important that we always remember him? If we are in constant remembrance of him we will constantly be acting as he would have us act. It will help prevent us from making mistakes that we certainly would not make if we really thought about them and there long lasting impact - but might make in a quick moment of bad judgement. If we are remembering him we will not even in that quick lapse make a bad decision - because we are one with him. Many time in church courts we find someone who made a bad decision - once, without any predetermined thought it just happened. Usually if you listen long enough though you will find that they had drifted away from the lord - sometime just a little. They did not remember this simple lesson - "To always remember him".] that they may have his Spirit to be with them. [ Second part of the covenant between the two parties, Jesus has shed his blood for them. The two parties of the covenant are identified, and the requirements are stipulated. Jesus has shed his blood for us, and if want it to be of any efficacy to us, we must do what he tells us to do. It is particularly fitting the recipient’s portion of the covenant is combined with the bread prayer as the partaker is still in mortal flesh (the struggle with the flesh being emphasized by the fact that in order to “always have his Spirit” we must “keep his commandments”). The more spiritual wine prayer is reserved for the Lord’s half of the covenant. Similarly, the two prayers follow a works and grace theme. The bread prayer emphasize the works we must do, while the wine prayer emphasizes the grace and mercy of Jesus’ atoning blood. What is the purpose of the spirit? to pronounce free from guilt or blame, or to absolve.” Now if the Spirit, the Holy Ghost, is to pronounce one free from guilt or blame, or to absolve, then we begin to see something of the office of the Holy Ghost that relates to the subject about which we are talking: what it means to be born of the Spirit." Born Of The Spirit Harold B. Lee - Stand Ye in Holy Places: Selected Sermons and Writings of President Harold B. Lee. (Salt Lake City: Deseret Book, 1975), p. p.47-65. Moses 6:60. ] Amen. [ The Sacrament symbolically reminds us, that in the eating and drinking of the bread and water, that Jesus sacrificed his body and blood for us so we may live. Additionally, those who partake of the Sacrament enter into a covenant with the Lord. If they keep His teachings, then they will have His blood to atone for their sins. ]

80 Any member of the church of Christ transgressing, or being overtaken in a fault, shall be dealt with as the scriptures direct.

81 It shall be the duty of the several churches, composing the church of Christ, to send one or more of their teachers to attend the several conferences held by the elders of the church,

82 With a list of the names of the several members uniting themselves with the church since the last conference; or send by the hand of some priest; so that a regular list of all the names of the whole church may be kept in a book by one of the elders, whomsoever the other elders shall appoint from time to time;

83 And also, if any have been expelled from the church, so that their names may be blotted out [see Mosiah 26:32-36] of the general church record of names.

84 All members removing from the church where they reside, if going to a church where they are not known, may take a letter certifying that they are regular members and in good standing, which certificate may be signed by any elder or priest if the member receiving the letter is personally acquainted with the elder or priest, or it may be signed by the teachers or deacons of the church.