![]() The remainder of Joseph’s revelation, not recorded in the earlier publications, was finally published as part of the original text by 1835 as section 50 in the first edition of the Doctrine and Covenants. While the majority of that text deals with safely procuring and using acceptable sacramental emblems, this text outlines, albeit briefly, the three sacramental concepts necessary for us to better understand and apply the sacrament: remembering the past, looking to the future, and protecting the present. That very same paragraph was also included in the 1833 Book of Commandments as section 28. The “first paragraph” described by Joseph first appeared in the Evening and Morning Star in March 1833. Joseph recounted that he recorded the “first paragraph” of the revelation with the remainder of the revelation being recorded the following September. Joseph left his home to find wine for the sacrament service and was met by a heavenly messenger. 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. Keeping this in mind helps us understand the powerful connections of the three different “lines” or “precepts” found in this revelation.Īccording to Joseph Smith’s account, this revelation was received when Newel Knight and his wife, Sally, visited Joseph and Emma Smith in Harmony, Pennsylvania, in August 1830. The presentation and eventual publication of the revelatory text now known as section 27 are 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). 5–14), and showing us how the sacrament provides safety and protection in how we live our lives presently (vv. ![]() 1–4), inviting us to look forward to our future redemption (vv. This chapter 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. ![]() 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. It connects other textual concepts and administrative aspects of the sacrament by constructing a framework for understanding and applying 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. ![]() 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 overshadow the possibilities of recognizing additional insights, understanding broader purposes, and receiving additional blessings of the sacrament. For example, the scriptures address the authority required to perform the ordinance (D&C 20:46, 58, 76), sacramental emblems (D&C 20:75–79 27:1–5), prayers (D&C 20:77, 79), the frequency of partaking of the sacrament (D&C 20:75), and personal preparation for participation therein (D&C 20:68 46:4). Most references dealing with the sacrament in the Doctrine and Covenants address the administrative aspects of this ordinance. The Lord instructed the Saints that it is “expedient that the church meet together often” to participate in this ordinance (D&C 20:75). The Restoration of The Church of Jesus Christ of Latter-day Saints included the authoritative reinstitution of the ordinance of the sacrament. Richardson was a professor of Church history and doctrine at Brigham Young University when this book was published.
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